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YOUR PRIVACY CHOICES We and our partners store and access non-sensitive information from your device, like cookies, and process personal data, like IP addresses and unique identifiers to personalize content and ads, measure performance, and analyze audiences. By clicking Accept, you consent to this data collection and processing by us and our 200 partners. You can select Reject to continue with only strictly necessary cookies or Customize to manage your preferences. Some processing of your personal data may not require your consent, but you have a right to object to such processing. You can withdraw your consent at any time from the consent preferences link in the footer of any ResearchGate page. For more information, see our Privacy Policy. We and our partners process data for the following purposesPersonalised advertising and content, advertising and content measurement, audience research and services development , Precise geolocation data, and identification through device scanning, Store and/or access information on a device CustomizeRejectAccept BookPDF Available WHO-CONSUMER INFORMATION ON PROPER USE OF YOGA * July 2023 * Publisher: Ministry of AYUSH Authors: Ananda Balayogi Bhavanani * Sri Balaji Vidyapeeth (Deemed University) Ishwar Basavaraddi * Morarji Desai Institute of Yoga Mukund Vinayak Bhole Elanchezhiyan Devarajan * Morarji Desai National Institute Of Yoga Show all 5 authorsHide Download full-text PDFRead full-text Download full-text PDF Read full-text Download citation Copy link Link copied -------------------------------------------------------------------------------- Read full-text Download citation Copy link Link copied References (23) ABSTRACT Dr Ananda was part of the Consultative committee in the preparation of this excellent resource by MDNIY, A WHO Collaborative Centre for Traditional Medicine (Yoga). Discover the world's research * 25+ million members * 160+ million publication pages * 2.3+ billion citations Join for free Public Full-text 1 Content uploaded by Ananda Balayogi Bhavanani Author content All content in this area was uploaded by Ananda Balayogi Bhavanani on Jul 20, 2023 Content may be subject to copyright. CONSUMER INFORMATION ON PROPER USE OF YOGA 1 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA ACTIVITY OF WHO CC -TM (Yoga)-IND 118 WHO Collaborating Centre in Traditional Medicine (Yoga)-IND 118 Morarji Desai National Institute of Yoga Ministry of Ayush, Government of India 68, Ashok Road, New Delhi – 110001 Tele Fax: 011 – 23711657, Email: mdniy@yahoo.co.in Website: www.yogamdniy.nic.in Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 2 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Consumer Information on Proper Use of Yoga This document is prepared under ToR-1 activity of WHO Collaborating Centre for Traditional Medicine (Yoga), Morarji Desai National Institute of Yoga, Ministry of Ayush, Government of India, New Delhi. ISBN: 978-81-947026-2-7 Dr. Ishwar V. Basavaraddi Head of the Centre, WHO-CC, TM (Yoga)-IND 118 Director, Morarji Desai National Institute of Yoga Ministry of Ayush, Government of India 68, Ashok Road, New Delhi. 110001 Email: ibasavaraddi@yahoo.co.in, director.mdniy@yahoo.com, dir-mdniy@nic.in Dr. Mukund Vinayak Bhole Consultant in Yoga Therapy & Promoter of Experiential Yoga Lokmanya Medical Research Centre Former Joint Director of Research K- Samiti 16, Badrivishal society, Lonavla-410403 Project Coordinators, WHO CC, TM (Yoga)-IND 118 Dr. Sadhana Arya Dr. D. Elanchezhiyan Yoga Demonstrators Ms. Neetu, Ms. Pooja Adhikari, Mr. Ranjay, Mr. Rahul Chauhan, Mr. Harshit Manav, Ms. Shreya, Ms. Oshin Satija. 2023 Copyright © 2023, Morarji Desai National Institute of Yoga All rights reserved. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the written permission of the publisher except for the use of brief quotations in a book review with proper acknowledgement. Published By: Dr. Ishwar V. Basavaraddi Head of the Centre, WHO-CC, TM (Yoga)-IND 118 Director, Morarji Desai National Institute of Yoga Ministry of Ayush, Government of India 68, Ashok Road, New Delhi – 110001 Ph: 011 – 23730417-18, 23351099 Tele Fax: 23711657 Email: mdniy@yahoo.co.in, dir-mdniy@nic.in Website: www.yogamdniy.nic.in Designed and Printed by Creative Offset Press 131, Patparganj Industrial Area, Delhi -110092. CONSUMER INFORMATION ON PROPER USE OF YOGA 3 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSULTATIVE COMMITTEE Head of the Centre- WHOCC, Director, Morarji Desai National Institute of Yoga, Ministry of Ayush, Government of India, New Delhi-110001 E mail: ibasavaraddi@yahoo.co.in, director.mdniy@yahoo.com Regional Advisor for Traditional Medicine, World Health Organization (WHO) South-East Asia, New Delhi-110002 E mail: kims@who.int Advisor (Ayurveda), Ministry of AYUSH, Government of India, Ayush Bhawan, B-Block, GPO Complex, INA Colony, New Delhi-110023 E mail: dckatoch@rediffmail.com Consultant in Yoga Therapy & Promoter of Experiential Yoga, Lokmanya Medical Research Centre, Former Joint Director of Research K- Samiti 16, Badrivishal society, Lonavla, Maharashtra -410403 E mail: mv35bhole@gmail.com Chief Medical Director, Arogyadhama, Prashanti Kutiram Vivekananda Road, Kalluballu Post, Jigani, Anekal, Bengaluru, Karnataka – 560105. Email: rnagaratna@gmail.com Additional Director, Defence Institute of Physiology & Allied Sciences, Lucknow Road, Timarpur, Delhi-110054 E mail: majum55@gmail.com Professor& Head, Department of Physiology, All India Institute of Medical Sciences, Ansari Nagar, New Delhi-110029 E mail: kkdeepak@gmail.com Professor & Head, Department of Science of living PM & Yoga, Jain Vishwa Bharati Institute, Ladnun, Rajasthan-341306 E mail: jpnmishra@gmail.com Professor & Chairman, Department of Human Consciousness and Yogic Sciences, Mangalore University, Mangalore, Karnataka-574 199. Email: drkrisharma@rediffmail.com, scienceyoga@rediffmail.com Dr. Ishwar V. Basavaraddi Dr. Kim Sung Chol Dr. D.C. Katoch Dr. M.V. Bhole Dr. R. Nagarathna Dr. D. Majumdar Dr. K.K. Deepak Dr. J.P.N. Mishra Dr. K. Krishna Sharma CONSUMER INFORMATION ON PROPER USE OF YOGA 4 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Dean & Head Dept. Of Yogic Sciences And Human Consciousness, School Of Indology, Faculty Of Yoga And Health, Dev Sanskriti Vishwavidyalaya, Shantikunj, Haridwar, Uttarakhand-249411 E mail: drsureshlbdsu@gmail.com Professor & HoD, Swasthavritta and Yoga, Institute of Teaching and Research in Ayurveda, (INI, Ministry of Ayush, Government of India), Jamnagar, Gujarat-361008 E mail: drarpansoniac@outlook.com Director of the Institute of Salutogenesis and Complementary Medicine (ISCM) and Professor of Yoga Therapy, Sri Balaji Vidyapeeth, Pondicherry-607402 E mail: yognat@gmail.com Rishikesh Yoga Prakash, Krishna Cottage, Jonk, Swargashram, Pauri Garhwal, Uttarakhand, India – 249304 E mail: sahaygs@gmail.com Programme Ofcer (Yoga Therapy), Morarji Desai National Institute of Yoga, Ministry of Ayush, Government of India, New Delhi-110001 E mail: acharyaishwar@gmail.com Project Coordinator, WHOCC, Morarji Desai National Institute of Yoga, Ministry of Ayush, Government of India, New Delhi-110001 E mail: s_arya101@yahoo.com Dr. Suresh Lal Barnwal Dr. Arpan A. Bhatt Yogacharya Dr. Ananda Balayogi Bhavanani Professor G.S Sahay Dr. Ishwar N. Acharya Dr. Sadhana Arya CONSUMER INFORMATION ON PROPER USE OF YOGA 5 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India i CONSUMER INFORMATION ON PROPER USE OF YOGA 6 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ii PREFACE WHO Collaborating Centre in Traditional Medicine (Yoga) -IND 118 of Morarji Desai National Institute of Yoga (MDNIY), Ministry of Ayush, Government of India takes pride in contributing to its WHO-CC activities through this book entitled “Consumer Information on Proper Use of Yoga.” WHO has recognised the important contribution of traditional medicine to provide essential health care. In view of supporting WHO in the development of WHO benchmarks for training in Yoga, Morarji Desai National Institute of Yoga, New Delhi, has been designated as WHO Collaborating Centre in Traditional Medicine (Yoga)-IND 118 in India. MDNIY, as the collaborating centre for traditional medicine (Yoga), aims to harness the potential of traditional medicine through modern science, research, and technology to improve the health and wellness of people and make preventive and curative healthcare affordable and also accessible to all. The objectives of the WHO Collaborating Centres are diverse and include the collection and dissemination of information on Yoga, standardization of terminology, methods, and procedures, generating evidence- based information on the safety, quality, and cost-effectiveness of traditional medicine products and therapies, development, and application of appropriate technology, provision of reference substances, and other services, participation in collaborative research as well as capacity building through various training programmes. In light of the ever-increasing demands of this ancient wisdom, it is necessary to develop information to meet the needs of consumers. This book extensively discuss about the fundamentals of Yoga, including its history, traditional denitions, and the goal. It explores various Yogic texts and discuss benets of Yoga, for the physical, cognitive, emotional, and social dimension of health. This document also provides guidance on identifying authentic sources of knowledge and disseminating accurate information about Yoga practices. It is a valuable resource for Yoga instructors, experienced students, and those interested in the therapeutic applications of Yoga. The document offers insight into creating Yoga protocols for different age groups, highlights the need for including Yoga in health insurance plans, and discusses pricing structures. It features information on popular Yoga apps and Common Yoga Protocol (CYP) for the International Day of Yoga. The annexures in the document include details on important Yoga texts, Yoga organizations, institutions, and centres in India, along with illustrated Yoga practices. A helpful glossary is also provided to aid in understanding Yoga terminology. Good health is one of the foundations of happiness and well-being. Whether one is a career-oriented professional, a middle-aged homemaker, or is entering his/her twilight years, this book will help everyone understand and manage the key yogic principles and practices for a healthy life. Contributions on each subject and topic are based on the Consultative Committee’s rigorous efforts, procedures, recommendations, research, and deliberations to share the best yogic practices. These Guidelines will provide Yoga enthusiasts and other stakeholders an overview of the general principles, approaches, and activities necessary for the development of reliable consumer information on the proper use of Yoga. Incorporating extensive details and following WHO guidelines, this book serves the purpose of integrating the philosophy of Yoga with our daily practice of Yoga through a systematic but simple approach. I hope the publication will be very useful for Yoga enthusiasts, particularly the inquisitive minds searching for timeless truths in modern-day lifestyle. Dr. Ishwar. V. Basavaraddi Head of the Centre, WHO-CC, TM (Yoga)-IND 118 Director, Morarji Desai National Institute of Yoga Ministry of Ayush, Government of India New Delhi-110001 CONSUMER INFORMATION ON PROPER USE OF YOGA 7 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India iii ACKNOWLEDGEMENT On the accomplishment of this task, I would like to convey my heartfelt thanks to WHO Headquarters, Geneva, WHO regional ofce for SEARO, New Delhi and WHO country ofce for India, New Delhi, for considering the institute as a WHO Collaborating Centre (WHO-CC) for Traditional Medicine (Yoga)-IND 118. I pay my sincere thanks to Dr. Kim Sung Chol, Regional Adviser, Traditional Medicine, WHO SEARO, New Delhi, for his keen interest and also for providing necessary technical inputs and guidance in the preparation of this document. This endeavour would not have been possible without the guidance and support of the Ministry of Ayush, the Government of India, New Delhi. I sincerely thank Vaidya Rajesh Kotecha, Secretary, Ayush, for his timeless motivation and guidance, and also Special Secretary, Joint Secretaries, and Senior ofcials of the Ministry of Ayush, Government of India, for their consistent guidance and support in all activities of WHO-CC. I am overwhelmed by all humbleness and gratefulness to acknowledge in depth to Late Dr. Mukund Vinayak Bhole, Former Joint Director of Research Kaivalyadhama, for his insight and unparalleled support in preparing the “zero draft” and disseminating this remarkable document on the topic “Consumer Information on Proper Use of Yoga”. His insights on Yoga have materialised in the form of this work. I am extremely grateful to the consultative committee members who have helped us to put these ideas well above the level of simplicity and into something concrete- Dr. D.C. Katoch, Dr. R. Nagarathna, Dr. D. Majumdar, Dr. K.K. Deepak, Dr. J.P.N. Mishra, Dr. K. Krishna Sharma, Dr. Suresh Barnwal, Dr. Arpan A. Bhatt, Yogacharya Dr. Ananda Balayogi Bhavanani, Dr. G.S. Sahay, and Dr. Ishwar N. Acharya, who despite their busy schedules, played a decisive role in providing unceasing encouragement, assistance, and attention to making the document unique. I would like to thank Dr. Sadhana Arya, Former Project Coordinator (WHO-CC) for her contribution in the preparation of the document and for providing all the necessary technical inputs provided during the preparation of the document is highly acknowledged. In this sequence, I would like to thank Dr. D Elanchezhiyan, Project Coordinator (WHO-CC), for his contribution in the preparation of the document. I would also like to thank Ms. Sairem Bandana Devi, Ms. Purnima Singh, Ms. Samiksha Nehra and Ms. Chanchal Vijay for their assistance in preparing this document. I am also equally thankful to the teaching faculty of MDNIY, who were actively involved in various working groups and provided technical inputs for this WHO-CC activity especially, Dr. Lakshmi Kandhan, Dr. Rameshwar Pal, Dr. Khushbu Jain, Ms. Sobika Rao and Ms. Neetu Sharma. I would also like to thank to Mr. K. P. Easwar, Language Expert, Yoga Demonstrators- Ms. Neetu, Ms. Pooja Adhikari, Mr. Ranjay, Mr. Rahul Chauhan, Mr. Harshit Manav, Ms. Shreya, and Ms. Oshin Satija, for beautifully demonstrating the Yoga postures, and also to Mr. Rohit Raikwar (Graphic Designer), Mr. Keshav, Mr. Nihal, and Mr. Nitin for their contribution in the preparation of this document. I would also like to thank the institute’s faculty & colleagues for their assistance throughout the project and all those individuals who have helped directly or indirectly in the publication of this book. Dr. Ishwar V. Basavaraddi Head of the Centre, WHO-CC, TM (Yoga)-IND 118 Director, Morarji Desai National Institute of Yoga Ministry of Ayush, Government of India New Delhi-110001 CONSUMER INFORMATION ON PROPER USE OF YOGA 8 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India TABLE OF CONTENTS 01 23 47 27 53 65 75 CHAPTER 1: OVERVIEW 1.1 Introduction to Yoga 3 1.2 Denitions of Yoga 3 1.3 History and Development Of Yoga 5 1.4 Salient Features of Yoga 6 1.5 Traditional Schools of Yoga 7 1.6 Selected Traditional Texts on Yoga 11 1.7 Cultural Influence 18 1.8 Health Benets of Yoga 19 1.9 Misconceptions and Facts about Yoga 20 CHAPTER 2: WHERE TO FIND RELIABLE INFORMATION 2.1 Sources of Traditional Knowledge 25 2.2 How to Identify Reliable Information 25 CHAPTER 3: YOGA AS THERAPY 3.1 What is Yoga Therapy? 29 3.2 Salient Features of Yoga Therapy 29 3.3 Principles of Yoga Therapy 30 3.4 Mechanisms Involved in Yogic Practices 34 3.5 Limitations of Yoga Therapy 36 3.6 Therapeutic Claims 36 3.7 Quality of Yoga Instructions Used in Therapy 38 CONSUMER INFORMATION ON PROPER USE OF YOGA 9 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 3.8 Precautions 39 3.9 Pre-requisites for an Individual for Yoga Practices 40 3.10 Adverse Events 40 3.11 Interactions and Contraindications 41 3.12 Posology of Yoga: How Much Yoga is Good? 42 3.13 Methods of Administration 43 3.14 Self-learning and Self-practice of Yoga 44 CHAPTER 4: PREPARATION OF YOGA PROTOCOLS 4.1 ‘Do-It-Yourself’ Type of Self Learning and Practice of Yoga Therapy 49 4.2 Children, Pregnant Women, Lactating Mothers, and Elderly 49 CHAPTER 5: PROCEDURE-BASED YOGA EDUCATION-CUM-THERAPY 5.1 General Guidelines for Yoga Practitioners 55 5.2 Yama and Niyama 56 5.3 Asana 56 5.4 Pranayama 58 5.5 Pratyahara 60 5.6 Dharana, Dhyana, Samadhi, and Samyama 60 5.7 Shatkarmas or Shodhana Kriyas 61 5.8 Mudras and Bandhas 62 5.9 Yuktahara and Yuktakarma 62 5.10 Mantra Japa 63 CHAPTER 6: PRACTITIONERS, PRICING, AND HEALTH INSURANCE COVERAGE 6.1 Practitioners 67 6.2 Pricing and Health Insurance Coverage 67 6.3 Certication and Standardization 68 6.4 Yoga Apps 71 6.5 Use of this Publication 73 CHAPTER 7: YOGA PROTOCOL FOR HEALTH AND WELLBEING 7.1 Common Yoga Protocol (CYP) 77 7.2 Preparation of Common Yoga Protocol 78 ANNEXURES Annexure 1 List Yoga texts and Commentaries on Them 83 Annexure 2 Important Yoga Institutions, Universities, and Yoga Centers in India 91 Annexure 3 Research Journals and Magazines on Yoga 96 Annexure 4 Important Shatkarmas For Healthy Living 98 Annexure 5 Important Asanas for Healthy Living 101 Annexure 6 Important Pranayamas for Healthy Living 131 Annexure 7 Important Mudras & Bandhas For Healthy Living 135 Annexure 8 Dhyana (Meditation) 139 Annexure 9 Age-Appropriate Yoga Protocols for Fit India Movement 142 Glossary 147 CONSUMER INFORMATION ON PROPER USE OF YOGA 10 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 1 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 1 OVERVIEW CONSUMER INFORMATION ON PROPER USE OF YOGA 2 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 3 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 1.1 INTRODUCTION TO YOGA • Yoga, an ancient system of philosophy and lifestyle is an art and science of healthy living. It is a spiritual discipline based on an extremely subtle science, which focuses on bringing harmony between mind and body. The holistic approach of Yoga is well established and it brings harmony to all walks of life. It acts as both a preventive and therapeutic method for dealing with health problems being faced by people and also for their rehabilitation in many situations. • Yoga is one of the oldest sciences that deals with the quality of human survival and existence in the world. The practice of Yoga is believed to have started at the very dawn of civilization. UNESCO has recognized Yoga as an intangible cultural heritage of humanity1. The United Nations General Assembly (UNGA) also recognized Yoga as one that provides a holistic approach to health and well- being. Yoga also brings harmony in all walks of life and, thus, is known for health promotion, disease prevention, and management of many lifestyle disorders2. • In this context, the Honourable Prime Minister of India, Shri Narendra Modi, while addressing the 69th session of UNGA on 27 September 2014, urged the international community to adopt an International Day of Yoga. He said: "Yoga is an invaluable gift of ancient Indian tradition. It embodies unity of mind and body; thought and action; restraint and fulfillment; harmony between man and nature; and a holistic approach to health and well-being. Yoga is not about exercise but to discover the sense of oneness with ourselves, the world and nature. Changing our lifestyle and creating consciousness, can help us to deal with climate change. Let us work towards adopting an International Yoga Day3". • Yoga involves the physical, mental, and social aspects of a person while providing wisdom, ethics, higher quality relationships, and the actual realization of existing spiritual reality in every individual. In modern times, people practice Yoga to preserve and maintain their physical health, mental health and well-being. Accordingly, Yoga institutions are developing various training programs to prepare Yoga teachers and therapists to serve and help common people. • The word ‘Yoga’ is derived from the Sanskrit root ‘yuj’ meaning ‘to join’, ‘to yoke’, or ‘to unite’. According to Yogic scriptures, the practice of Yoga leads to the union of individual consciousness with universal consciousness. According to modern scientists, everything in the universe is just a manifestation of the same quantum firmament. One who experiences this oneness of existence is said to be in ‘Yoga’ and is called a Yogi. A Yogi attains the state of freedom, referred to as Mukti, Nirvana, Kaivalya or Moksha3. The aim of Yoga is self-realization to overcome all kinds of sufferings leading to ‘the state of liberation’. 1.2 DEFINITIONS OF YOGA • Yoga has been defined differently in various texts. Patanjali in Patanjala Yoga Sutra has explained Yoga as a method by which the restless mind (Chitta) can be calmed down by controlling mental modifications (Vrittis).4 The word Chitta denotes the mind in totality as it is taken as the first and finest 1 Yoga - Intangible Cultural Heritage of Humanity. Accessed at http://www.unesco.org/culture/ich/en/RL/Yoga-01163 on 14 September 2018 2 Ministry of Ayush, Government of India. 2016. Common Yoga Protocol: International Day of Yoga. New Delhi:. Accessed at http://mea.gov.in/images/pdf/common-Yoga-protocol.pdf on 14 September 2018 3 Ministry of Ayush, Government of India. 2016. Common Yoga Protocol: International Day of Yoga, page1-3. New Delhi: Government of India. Accessed at http://mea.gov.in/images/pdf/common-Yoga-protocol.pdf on 14 September 2018. 4 ‘Yogashchittavrittinirodhah’. (P.Y.S.:I-2). CONSUMER INFORMATION ON PROPER USE OF YOGA 4 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India evolutes of the matter (the primordial Nature or the Prakriti). After much contemplation, the learned Rishis (sages) concluded that, in its original form, Chitta is dominated by Sattva-guna; but because of various inputs from different sources, it gets disturbed and becomes unstable. This unstable mind (Chitta) gives rise to sorrows in life. Ancient Rishis discovered that Yoga could be used as a tool by which an unstable mind (Chitta) can be made steady and stable. • The Bhagawad Gita defines Yoga as the state characterized by the ‘equanimity of mind’ (Samatvam)and ‘skillfulness in action’ (Karmasu Kaushalam)5. It also advocates selfless work without expectation of the fruits of one’s actions (Nishkama Karma). Samatvam6 (equanimity) is a state of mind in which a person remains unaffected in various situations, such as success and failure, sorrows and happiness, losses and gains, and receiving and giving in life. This equanimity of mind makes a person free from imbalances and helps in making him/her stable and relaxed. Karmasu Kaushalam (skillfulness or excellence in action), as explained in the Bhagawad Gita, means the performance of an action or duty with dexterity. A person should do his/her best using the available right means without any expectation or attachment or the results. Yoga can, therefore, be termed as excellence/skillfulness in action7. • The ultimate aim or goal of Yoga remains the same, i.e., attaining a balanced and integrated state of being/consciousness (Samadhi Bhavana) leading to total freedom and emancipation (Moksha). Regular practice of working with the self (Spiritual Yoga), an individual gets the light of the self, which leads towards self-realization and starts giving rise to a ‘feeling of liberation’ (Moksha). Besides that, Yoga also helps to achieve the short-term and ever-changing goals of life depending on the demand or need in one’s life. Betterment in health condition, clarity in thoughts, etc. are examples of such short-term goals that keep changing according to the phases of life. Therefore, different practical approaches are prescribed by different Yogic traditions to satisfy and fulfill the short-term goals, needs, and requirements of the stakeholders. • Traditionally, three types of Yoga are understood. 1. ‘Material Yoga’ (Bhautika Yoga)8: Yoga with various objects, events, and phenomena in the external world with the help of five sense organs (Pancha Jnanendriyas) and suitable motor actions (Pancha Karmendriyas). 2. ‘Spiritual Yoga’ (Adhyatmika Yoga)9: Yoga with the ‘self’ by working with self-awareness. It may be in a well-balanced and integrated state (Samahita Chitta) or a disturbed state (Vyutthita Chitta). Usually, it is this type of Yoga, which is studied, understood, and presented as ‘Yoga’. 3. ‘Transcendental Yoga’ (Parmarthika Yoga): From time to time, certain types of inputs give rise to a state of universal consciousness where we forget ourselves and the objective material world around us. 5 Samatvam Yogauchyate // (Bhagavad Gita [B.G] II- 48) 6 Yogah Karmasukaushalam// (Bhagavad Gita [B.G] II -50) 7 Karmanyewadhikaraste, ma faleshukadachana// (Bhagavad Gita [B.G] -II.47) 8 Various existing educational programs help individuals to make their career and live in the external world (outside the body). Here, the individual gets connected and remains connected with natural and manmade objects, events, and phnomena outside the body through sense and motor organs. 9 From time to time, the individual becomes ‘aware of one’s disturbed state of being’ (atma-sthiti or Chitta-Avastha) due to various ‘inputs’ arising from inside the body such as hunger, thirst, distended bladder/colon, pains/aches, inflammations, infections, and mental agitations. In response to these ‘inputs’, the individual goes into actions/behaviors to get rid of these inputs to feel good and tries to develop a lifestyle or a sort of personal routine. CONSUMER INFORMATION ON PROPER USE OF YOGA 5 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 1.3 HISTORY AND DEVELOPMENT OF YOGA • The practice of Yoga is believed to have started from the very dawn of civilization. As per ancient Vedic texts, Lord Shiva is considered to be the first teacher of Yoga. Yoga, as mentioned earlier, is also widely considered to be an ‘immortal cultural outcome’ of the Indus Valley Civilization that dates back to 2700 B.C. Yoga encompasses both material and spiritual upliftment, while remaining grounded in basic human values. The presence of Yoga in ancient India is evidenced by numerous seals and fossil remains from the Indus Valley Civilization, depicting Yogic motifs and figures engaged in Yoga Sadhana. These artifacts also suggest the influence of Tantra Yoga through phallic symbols and seals of Mother Goddess idols. • Depiction of Yoga is also recorded in folk traditions, Vedic and Upanishadic heritage, Buddhist and Jain traditions, Darshanas, epics of Mahabharata and Ramayana, theistic traditions of Shaivas and Vaishnavas, and Tantric traditions. There are also depictions of primordial or pure Yoga manifested in the mystical traditions of South Asia. This was the time when Yoga was being practiced under the direct guidance of a Guru and its spiritual value was given special importance. It was a part of Upasana and Yoga Sadhana was inbuilt into their rituals. The Sun was given the highest importance during the Vedic period. The practice of ‘Surya Namaskara’ may have been invented later due to this influence. Pranayama was a part of the daily ritual and offered the oblation. Though Yoga was being practiced in the Pre-Vedic period (2700 B.C.), the Great Sage Maharshi Patanjali systematized and codified the then-existing practices of Yoga, its meaning, and its related knowledge through his Yoga Sutras. After Patanjali, many sages and Yoga masters contributed greatly to the preservation and development of the field through their well- documented practices and literature. • This documentary evidence spans from the pre-Vedic era to the period of Patanjali, solidifying the existence of Yoga throughout this timeline. • The main sources of information about Yoga practices and the related literature during this period are the 4 Vedas, the 108 Upanishads, the 2 epics (Mahabharata and Ramayana),the 18 Puranas, and the numerous Smritis and teachings of Buddhism, Jainism, and Panini, etc. Tentatively, the period between 500 B.C. and 800 A.D. (1300 years) is considered the classical period because this was the most fertile and prominent period in the history and development of Yoga. During this period, commentaries of Vyasa on Yoga Sutras, Bhagawad Gita, etc. came into existence. This period can be mainly dedicated to two great religious teachers of India –Mahavir and Buddha. The concepts of Pancha Mahavrata (five great vows) by Mahavir and Ashta Marga (eight- fold path) by Buddha can well be considered as the early nature of Yoga Sadhana. A more explicit explanation of these concepts can be found in the Bhagawad Gita, which presents the concepts of Jnana Yoga, Bhakti Yoga, and Karma Yoga. These three types of Yoga are still the highest example of human wisdom and even today people find peace by following the methods as shown in the Gita. • The period between 800 A.D. and 1700 A.D. (900 years) has been recognized as the post-classical period. This period marked the teachings of great Acharyatrayas such as Adi Shankaracharya, Ramanujacharya, Madhavacharya, Suradasa, Tulasidasa, Purandardasa, and Mirabai who were great contributors during this period. The Natha Yogis of the Hatha tradition such as Matsyendranatha, Gorakshanatha, Chauranginatha, Swatmarama Suri, Gheranda, and Srinivasa Bhatt are some of the great personalities who popularised Hatha Yoga practices during this period. Figure 1. Seal of Indus Valley Civilization of Mohenjo-Daro depicting a Yoga posture CONSUMER INFORMATION ON PROPER USE OF YOGA 6 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • The period between 1700 A.D. and 1900 A.D. (200 years) is considered the Modern period. In the modern period, great Yogacharyas such as Ramana Maharshi, Ramakrishna Paramhansa, Paramhansa Yogananda, and Swami Vivekananda have contributed to the development of Raja Yoga. This was the period when Vedanta, Bhakti Yoga, Natha Yoga or, Hatha Yoga also flourished. The Shadanga Yoga of Gorakshashatakam, Chaturanga Yoga of Hatha Yoga Pradipika, and Saptanga Yoga of Gheranda Samhita were the main tenets of Hatha Yoga. Now in contemporary times, people have a strong conviction about Yoga practices help in the preservation, maintenance, and promotion of health. • Yoga has spread all over the world through the teachings of great personalities like Swami Shivananda, Shri T. Krishnamacharya, Swami Kuvalayananda, Shri Yogendra, Swami Rama, Sri Aurobindo, Maharshi Mahesh Yogi, Acharya Rajneesh, Pattabhi Jois, B.K.S Iyengar, and Swami Satyananda Saraswati. These different philosophies, traditions, lineages, and Guru–Shishya paramparas of Yoga have led to the emergence of different traditional schools of Yoga –Jnana Yoga, Bhakti Yoga, KarmaYoga, Dhyana Yoga, Patanjala Yoga, Kundalini Yoga, Hatha Yoga, Mantra Yoga, Laya Yoga, Raja Yoga, Jain Yoga, Bauddha Yoga, etc. Each school has its principles and practices leading to the ultimate aims and objectives of Yoga. However, the widely practiced Yoga Sadhanas (Practices) are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana (Meditation), Samadhi, Samyama, Bandhas and Mudras, Shatkarmas, Yukta-ahara, Yukta karma, Mantra japa, etc. • Yoga Sadhana of all hues and colors is considered a panacea for a meaningful life and living. Its orientation to comprehensive health, both individual and social, makes it a worthy practice for people of all religions, races, and nationalities. Millions of people across the globe have benefitted from the practice of Yoga. 1.4 SALIENT FEATURES OF YOGA • The science and philosophy of Yoga are related to the organization and working of the human consciousness. In this respect, it gets closely linked with modern psychology. • Working of various Yoga practices can be understood as follows: ‘Basic Input–Output System’ of computer language, and ‘Sensory-Motor’ and ‘Net-working’ activity in the nervous system of modern medical sciences. • Yoga presents the concept of ‘Energy’ (Shakti) and the three modes of working of this energy10 towards (human) ‘consciousness’ . • Yoga can be understood as a process and a goal to be achieved in life. • Yoga can be considered as a lifestyle where various aspects of human life such as food and other ‘inputs’ including (Ahara), rest relaxation (Nidra), dealing with one’s fears and complexes (Bhaya), nature of indulgences (Maithuna), recreation (Vihara), conduct and behavior (Achara), thoughts (Vichara), and actions (Vyavahara) have been deliberated upon. • It is a procedure-based system, which helps in de-conditioning and re-conditioning of the psycho- neuro-muscular-glandular systems and helps the outgoing or distracted mind to look inwards. • Traditional Yoga texts proclaim that Yoga is suitable for and can be learned and practiced by the youth, old, very old, ill, and weak people. Adult Yoga practitioners can understand the subtle messages of traditional Yoga on their own during various life experiences; while children will require guided teaching under the supervision of a proper teacher (Hatha Yoga Pradipika [HYP]: I. 64). 10 Tvam Shakti Trayatmakah. Iccha Shakti, Kriya Shakti, Jnana Shakti Om. (a) Energy or nerve impulses responsible for involuntary and autonomic functions and reactions (Kriya Shakti),(b) Ener- gy or nerve impulses responsible for thinking and decision-making manifested as voluntary actions (Iccha Shakti), and (c) Energy or nerve impulses responsible for receiving and getting knowledge, which can give rise to awareness, unde standing, wisdom, and states of consciousness (Jnana Shakti). CONSUMER INFORMATION ON PROPER USE OF YOGA 7 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Yoga is a journey of the lower ‘Self’, which is interested in material or worldly life, to the higher ‘Self’, which is interested in the realization of transcendental reality. Yoga practices help an individual to understand the working of various faculties and abilities and the importance of regulating one’s feelings, thinking, willingness, decision-making, action, and knowledge to attain the higher self. • It enhances positive interpersonal health and integrates individuality to reach and understand universality. • It establishes harmony between body and mind; and human beings and nature. • It regulates vital energy and enhances the flow of energy in our system. 1.5 TRADITIONAL SCHOOLS OF YOGA The different philosophies, traditions, lineages, and Guru–Shishya Paramparas of Yoga have led to the emergence of different traditional schools. These schools include Jnana Yoga, Bhakti Yoga, Karma Yoga, Patanjala Yoga, Hatha Yoga, Bauddha Yoga, Jain Yoga, Kundalini Yoga, Mantra Yoga, etc. Each school has its own philosophy, approach, and practices that lead to the ultimate aim and objectives of Yoga. JNANA YOGA Jnana Yoga is the pathway of intellect to realize the Brahman (which is featureless) through knowledge (Jnana). According to Jnana Yoga, Avidya (ignorance) is the root cause of sufferings. The underlying philosophy is that due to Avidya, a person identifies himself/herself with various forms such as body, mind, brain, race, nationality, and so on and remains in pursuit of worldly possessions. However, these things cannot give permanent happiness. For the attainment of permanent happiness and bliss, one has to attain real knowledge about the ‘Self’ (Atman) and super-consciousness (Paramataman). It is this knowledge that can help dispel the darkness of ignorance and enlighten our inner consciousness. The main attributes of this school are featureless Brahman; Jnana as the means of realization and liberation (Moksha) through realization. BHAKTI YOGA Bhakti Yoga is the path of devotion to enlightenment. Bhakti means unconditional and selfless love and devotion towards God. Bhakti Yoga is a systematic method of engaging the mind in the practice of unconditional and selfless divine love. In this path, a person surrenders himself/herself to the personal deity. Bhakti Yoga is characterized by several attributes such as Anugraha (divine grace), dualism (the distinction between ‘self’ and God), and complete surrender to God (Ishwarpranidhana). Bhagavata Purana (7.5./23-24) mentions ‘nine primary forms of devotion’ (Navadha Bhakti). It consists of (1) Shravana (listening to the scriptural stories of personal deity);(2) Kirtana (singing devotional songs); (3) Smarana (remembering the Divine by constantly meditating upon its name and form); (4) Pada-sevana (rendering service incorporating selfless Karma with devotion); (5) Archana (worshiping an image); (6) Vandana (paying homage or ‘prostration’ before the image of one’s chosen deity); (7) Dasya (servitude or the ‘unquestioning’ devotion to the deity with the attitude of serving the will of God instead of one’s ego); (8) Sakhya (friendship and relationship established between the Divine and the devotee); and (9) Figure 2. Jnana Yoga Figure 3. Bhakti Yoga CONSUMER INFORMATION ON PROPER USE OF YOGA 8 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Atma-nivedana (complete surrender of the self to the deity). These nine practices can be practiced independently or together. Each of these practices creates specific Bhava (feeling) that appeals to different inner constitutions of practitioners. KARMA YOGA Karma Yoga is the path of action. It is based on the principle of Nishkama Karma (action devoid of any selflessness), the right attitude, and performing one’s duties. It emphasizes performing one’s duties without having any expectations. The underlying assumption is that Nishkama Karma ultimately leads to joy and happiness. In Karma Yoga, the frame of mind with which the person acts action is important. It emphasizes performing Karma with a sense of duty without having any expectations in return. It also propounds that one should act action (Karma) skillfully in the best possible way (Karma su Kaushalam). Karma Yoga, thus, emphasizes the following attributes: performing Karma as a duty skillfulness in action, i.e., with best efforts and efficiency (Karmasu Kaushalam) and selfless actions (Nishkama Karma). In the context of Karma Yoga, the Bhagawad Gita is the most important text. PATANJALA YOGA Patanjala Yoga, popularly called ‘Raja Yoga’ is the path of controlling the mental activities/modifications Chitta Vritti Nirodha to attain Kaivalya. Patanjala Yoga, as the name suggests, has been propagated by Maharishi Patanjali. It is a systematic process of culturing the mind. Patanjala Yoga or Raja Yoga considers that life is full of suffering caused by mental modifications. According to Patanjali, control of mental modifications is essential to remove suffering and attain permanent bliss. Patanjala Yoga emphasizes Kriya Yoga and Ashtanga Yoga while adopting the correct psychological attitudes of Maitri, Karuna, Mudita, and Upeksha. Liberation (Kaivalya), according to Patanjala Yoga, can be attained with the help of Ashtanga Yoga consisting of moral, psycho-physical, and spiritual training. Ashtanga Yoga consists of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. In Ashtanga Yoga, Samadhi is the last step, which leads to the aim, i.e., control of the mind. Here, Yama and Niyama involve moral training; Asana, Pranayama, and Pratyahara involve psycho-physical training; and Dharana, Dhyana, and Samadhi constitute spiritual training. All these eight limbs together are essential for the successful cessation of mental modifications, which, in turn, leads to liberation. HATHA YOGA The term 'Hatha' in Hatha Yoga is a combination of two syllables ‘Ha’ and ‘Tha’. ‘Ha’ represents mind or mental energy; while ‘Tha’ represents vital energy (Prana). Thus, Hatha Yoga means union (Yoga) of the mental and pranic energy. According to Gheranda Samhita, Hatha Yoga creates a harmonious Figure 4. Karma Yoga Figure 5. Patanjala Yoga CONSUMER INFORMATION ON PROPER USE OF YOGA 9 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India balance among the physical body, the vital energy (Prana), and the mind. It begins with the body; creates a harmonious balance between the Prana and mind; leads to Samadhi (self-realization); and finally leads to Moksha (the blissful, unbroken peace and changeless, undifferentiated consciousness). Hatha Yoga recognizes that the mind can be controlled by controlling the Prana. For this, various practices and techniques such as Shatkarma, Asana, Pranayama, Mudra, Bandha, Dhyana and Samadhi have been explained in classical Hatha Yogic texts. In this context, ‘Hatha Yoga Pradipika’, ‘Gheranda Samhita’, ‘Shiva Samhita’, and ‘Hatha Ratnavali’ can be cited as authoritative texts on Hatha Yoga. JAIN YOGA Jain Yoga believes in separate identities of matter (body) and soul (consciousness). Jainism strongly upholds the individualistic nature of the soul and personal responsibility for one’s decisions, and that self- reliance and individual efforts alone are responsible for one’s liberation. Jain philosophy attempts to explain the rationale of being and its existence, the nature of the universe and its constituents, and the nature of bondage and the means to a chieve liberation. It does not believe in the existence of a supreme divine as creator, owner, preserver, or destroyer of the universe. Jain Yoga propounded the famous five Mahavrata (great vows), the practice of which will help people to achieve enlightenment. In Jain’s philosophy, non-violence (Ahimsa) is a fundamental principle. Non-violence (Ahimsa) means non-injury or absence of desire to harm any life forms. Violence (Himsa) in any form towards self or others inhibits the soul’s ability to attain Moksha (liberation from the cycle of births and deaths). The Jain Yoga extends the concept of Ahimsa not only to humans but to all animals, plants, micro-organisms, and all beings having life or life potential. Right faith (Samyaka Darshana), right knowledge (Samyaka Jnana), right conduct (Samyaka Charita), Kayotsarga (a form of meditation), and Preksha meditation constitute the path to attain liberation in Jain Yoga. BAUDDHA YOGA Bauddha Yoga is founded on the teachings of Buddha. It taught the famous ‘Four Noble Truths’ and ‘Eight-fold Path’, which allows people to achieve enlightenment. The Four Noble Truths are (1) the truth of suffering, (2) the truth of the cause of suffering, (3) the truth of the end of suffering, and (4) the truth of the path that leads to the end of suffering. The Eight-fold Path of Bauddha Yoga also called the Middle Path is a system of following the eight divisions of the path to cease suffering and achieve spiritual enlightenment. It consists of the following eight practices: (1) right view, (2) right resolve, (3) right speech, (4) right conduct, (5) right livelihood, (6) right effort, (7) right mindfulness, and (8) right Samadhi (meditative absorption or union).The Eight-fold Path teaches that by restraining oneself, cultivating discipline, and practicing meditation, a person can stop the craving for worldly desires and karmic accumulations, thereby ending the suffering and cycle of birth and death. Bauddha Yoga offers a variety of meditation techniques that lead to the path of enlightenment and Nirvana (liberation). These techniques help to develop mindfulness, concentration, tranquility, and supra-mundane powers. Figure 6. Jain Yoga Figure 7. Bauddha Yoga CONSUMER INFORMATION ON PROPER USE OF YOGA 10 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India LAYA YO GA Laya Yoga is that form of Yoga in which Yoga, that is, Samadhi, is attained through Laya. “Laya” means dissolution. Laya is deep concentration causing the absorption of the cosmic principles, stage by stage, into the spiritual aspect of the Supreme Power Consciousness. Laya gives one perfect control over the ve Tattvas, mind and Indriya or senses. The fluctuations of the mind will stop. The mind, body and Prana will be entirely subdued.” In the Yoga Taravali, Sankaracharya states, “Sadashiva has spoken of 20,000 kinds of Laya, but most important is Nada Anusandhana for it leads to Samadhi.” The ways of concentrating the mind vary to suit different temperaments and personalities. According to Natha yogis, one way is suitable for all, i.e. Laya in Nada. Vishnu says: ‘Layayoga is that in which Chitta (sense-consciousness) undergoes Laya, that is, becomes absorbed in deep concentration; there are many methods most effective is for achieving this: but the Dhyana (deep concentration) on God in form, which can also be done while walking, standing, eating, and resting. This is Laya Yoga. Laya aims on the absorption of the two Polarities: mind and Prana, mediator and the object of meditation, the unmanifest Shakti and manifest Shakti. Theory of how the energy evolves from Muladhara to Sahasrara, plus the awakening of Kundalini, is similarly dealt with in Laya Yoga. It could be termed the Upanishadic Kriya Yoga. The experience of Laya Yoga is so profound that it is like death and rebirth: there is total dissolution of the united, nature and Rebirth to a new dimension. KUNDALINI YOGA Kundalini Yoga is a philosophy that propounds that everyone has spiritual energy and consciousness (Kundalini Shakti, also known as ‘serpent power’), which lies dormant in the Muladhara Chakra. There is a need to awaken this energy. When awakened, this energy goes upwards, passes through Sushumna Nadi, activates Chakras, and increases a person’s potential and consciousness many folds. Kundalini Yoga is closely related to, or dependent on Hatha Yoga. Kundalini Yoga is founded on yogic physiological terminologies such as Nadis (energy channels), Chakras (energy centers, and Kundalini Shakti). According to the Yogic philosophy, there are three main Nadis, namely, Ida, Pingala, and Sushumna. There are seven Chakras located along the spine starting at its root. The names of these Chakras starting from the lowest in the sequence of upward location are Muladhara Chakra, Swadhishthana Chakra, Manipura Chakra, Anahata Chakra, Vishuddhi Chakra, Ajna Chakra, and Sahasrara Chakra. Chakras are important as the energy flows through the Chakras into the human body. Kundalini Yoga aims to awaken the Kundalini Shakti (which lies dormant in Muladhara Chakra); make it move upwards; and pierce the remaining Chakras one by one. Finally, this Shakti reaches the Sahasrara Chakra, which represents enlightenment, the ultimate goal of spiritual life. The whole process of awakening the Kundalini Shakti requires an aspirant to perform certain yogic postures like Asanas, breathing techniques (Pranayama), Mudras, etc. as recommended by Hatha Yoga. Figure 9. Kundalini Yoga Figure 8. Laya Yoga CONSUMER INFORMATION ON PROPER USE OF YOGA 11 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Figure 10. Mantra Yoga MANTRA YOGA Mantra Yoga is a type of Yoga that uses Mantras to awaken the Self and deepen the meditative aspects of Yoga practice. Mantra Yoga may also be referred to as Japa Yoga. Japa, a Sanskrit word, means the act of repeating Mantras. A Mantra is a sound, a syllable, a phoneme, a word, or a phrase. Its repetition aids in the concentration of the mind during meditation as it engages the mind with sound, its duration, and the number of repetitions. Mantra Yoga is an exact science that uses mantras to get closer to the divinity within. Chanting the mantras creates positive vibrations benefitting both the one who chants and the one who listens. Mantra Yoga helps to neutralize agitation (Rajas) and inertia (Tamas) allowing the practitioner to move into a pure state of consciousness. It helps to calm the mind, bring focus, and control the breath. It improves mental health too. Mantras can be practiced in three ways: Vaikhari (chanting loudly), Upanshu (chanting in low voice), and Manas Japa (chanting silently to one’s self). From the above, it is clear that all schools of Yoga have their ideologies where each path adopts a different approach but all paths ultimately lead to the same destination. The destination of all schools is the same, i.e., attaining Moksha, bliss or union of individual consciousness with the Super-consciousness. In daily life, Yogic practices from all schools of thought are generally combined and used. 1.6 SELECTED TRADITIONAL TEXTS ON YOGA A. Patanjala Yoga-Sutra/Yoga-Darshanam Maharishi Patanjali, known as the preceptor of Yoga, has compiled the wisdom of Yoga in his classical work known as Patanjala Yoga-Sutra/Yoga-Darshanam. The text is influenced by the wisdom of the Upanishads and is founded on the Samkhya philosophy. In this text, Patanjali prescribes Ashtanga Yoga to control mental disturbances and attain Kaivalya or Moksha (liberation or freedom from the continuous cycle of birth and death). The text contains 195 aphorisms (Sutras), which are divided into four chapters (Pada): Samadhi Pada, Sadhana Pada, Vibhuti Pada, and Kaivalya Pada. Tvam Shakti Trayatmakah: Iccha Shakti, Kriya Shakti, Jnana Shakti. • Energy or nerve impulses responsible for involuntary and autonomic functions and reactions (Kriya Shakti), (b) Energy or nerve impulses responsible for thinking and decision-making manifested as voluntary actions (Iccha Shakti), and (c) Energy or nerve impulses responsible for receiving and getting knowledge, which can give rise to awareness, understanding, wisdom, and states of consciousness (Jnana Shakti). • Chapter I, Samadhi Pada, contains 51 Sutras. It defines Yoga as controlling mental disturbances/ modifications (Yogash Chitta Vritti Nirodha). The chapter talks about the nature and kinds of mental modifications (Chitta-vrittis); and the importance of regular practice (Abhyasa)and detachment (Vairagya) for success in Yoga. This chapter throws light on the cultivation of psychological attitudes of friendliness, compassion, delight, and indifference; and various kinds of Samadhi. • Chapter II, Sadhana Pada, contains 55 Sutras. It outlines two forms of Yoga, namely Kriya Yoga, and Ashtanga Yoga. It throws light on Pancha-klesha. In this chapter, the first five limbs of Ashtanga Yoga (Yama, Niyama, Asana, Pranayama, and Pratyahara) have been deliberated upon. CONSUMER INFORMATION ON PROPER USE OF YOGA 12 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Chapter III, titled Vibhuti Pada, contains 55 Sutras. This chapter starts with the last three limbs of Ashtanga Yoga (Dharana, Dhyana, and Samadhi). It highlights the practice of Samyama, which refers to the combined practice of Dharana, Dhyana, and Samadhi. The chapter discusses various supra- normal powers (Siddhis), which can be attained by the practice of Samyama. However, it also alerts the practitioner that the temptation to acquire these powers is a hindrance in the path of attaining liberation and is to be avoided. • Chapter IV, namely Kaivalya Pada, contains 34 Sutras. Kaivalya means isolation; but here, it is used for liberation (Moksha), which is the ultimate goal of Yoga. This chapter talks about the nature of Kaivalya and describes the reality of the transcendental ‘self’. B. Hatha Yoga Pradipika Hatha Yoga Pradipika (Light on Hatha Yoga) is composed by Yogi Swatmarama Suri. It is one of the oldest texts on Hatha Yoga and can be taken as a classical manual on the subject. The text contains 390 verses (Shlokas) divided into four chapters. • Chapter I contains 67 verses. The chapter deliberates upon the prerequisites of Yoga and six negative and six positive behaviors which, respectively, diminish or cultivate greater success in Yoga. It discusses Yama (restraints) and Niyama (observances); describes Asanas; and also talks about Mitahara (moderate food) in detail. • Chapter II consisting of 78 verses deals with Shatkarma (six internal cleansing practices) and Pranayama (breathing techniques). In this chapter, therapeutic benefits of these practices have been discussed. It highlights the importance of Shatkarma and Pranayama. • Chapter III contains 130 verses and deals with Mudras, Bandhas, Nadis, and also the Kundalini Shakti (power). • Chapter IV consists of 114 verses. It expounds Pratyahara (withdrawal of the senses), Dharana (concentration), Dhyana (meditation), and Samadhi. The text lists three definitions of Samadhi. C. Gheranda Samhita Gheranda Samhita has been composed by Maharishi Gheranda. Gheranda Samhita is a manual of Yoga taught by Gheranda to Chanda Kapali. It is in the form of a conversation between the teacher and the disciple. The text talks about the seven limbs of Yoga famous as Saptanga Yoga. The text is divided into seven chapters. • Chapter I contains 60 verses, which deal with Shatkarma, namely Dhauti, Basti, Neti, Nauli, Trataka, and Kapalabhati. This chapter throws light on the technique and therapeutic benefits of these practices. • Chapter II consists of 45 verses; and discusses the techniques of 32 Asanas. • Chapter III consists of 100 verses. It describes 16 Mudras, 4 Bandhas, and 5 Dharanas. All 25 practices have been discussed in detail along with their benefits. • Chapter IV consisting of five verses, throws light on calming the mind through Pratyahara. • Chapter V contains 98 verses. It discusses various Pranayamas, their techniques, and their benefits in detail. • Chapter VI with 22 verses discusses three 3 of Dhyana/Meditation i.e., Sthula, Jyoti, Sukshma. • Chapter VII contains 23 verses. It discusses 6 different methods of Samadhi i.e., Dhyana Yoga, Rasananda Yoga, Nada Yoga Samadhi, Laya Yoga Samadhi, Bhakti Yoga Samadhi, and Manomurcha Samadhi. CONSUMER INFORMATION ON PROPER USE OF YOGA 13 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India D. Siddha Siddhanta Paddhati Siddha Siddhanta Paddhati is an important Sanskrit text on Hatha Yoga. It is authored by Yogi Gorakshanatha, an influential founder of the Natha Sampradaya (cult). The text is divided into six chapters called Upadeshas. • Chapter I, titled Pindotapatti (origin of the body), talks about the origin of Pinda. Pinda means an egg/ body, which may be the macrocosmic (cosmos) egg/body, and Pinda the microcosmic egg/body, the human being. The chapter deals with gross and subtle aspects of the human body. • Chapter II, titled Pinda Vichara (discussion of the body), discusses the nine Chakras, 16 places of meditation, three main centers of meditation, five spaces, and the Ashtanga Yoga. • Chapter III, titled Pinda Samvitti (knowledge of the body), deals with the identity of the microcosm with the macrocosm. In other words, it explains that whatever exists in the outer world is present in the human body also. • Chapter IV, titled Pinda Dhara (foundation of the body), deals with Shakti, the support or basis of the Pinda. Shakti is of two kinds: Kula, the manifested Shakti, and the Akula, the un-manifested Shakti and the cause of Kula Shakti. The union of Kula and Akula is called Samarasata or perfect assimilation. • Chapter V, titled Pinda Padayoh Samarasata (assimilation of pinda with the Supreme Reality), mainly deals with the supremacy of a Guru in achieving perfect assimilation (Samarasata). • Chapter VI, titled Avadhuta Yogilakshana (the nature of Avadhoot Yogi), deals with the importance and characteristics of an Avadhoot, the one who is a Siddha Yogi and is free from everything, with a complete understanding of the Pinda. E. Hatha Ratnavali Srinivasa penned the Hatha Ratnavali, a treatise on Hatha Yoga, in the 17th century. It says that Asanas, breath holds, and seals help with Hatha Yoga. It criticises the Hatha Yoga Pradipika for only detailing six of the eight purifications (Shatkarmas). Four chapters make up the material. Chapter I, after delivering his own introduction, Srinivasa reveals the aim of his work, Hatha Ratnavali. In addition to providing several definitions of Yoga, he also explains Mahayoga, under which he discusses Mantrayoga, Layayoga, Rajayoga, and Hathayoga. Instead of the conventional Shatkarmas, he provides a detailed account of the eightfold purificatory procedures known as Astakarmas. He places a high value on the practice of Chakrikarma and suggests that it be done during Jalabasti. In addition to eliminating superfluous fat and mucus, these Karmas effectively purify the six Chakras, serve as a foundation for Pranayama, eliminate all types of illnesses, and promote a healthy body that serves as a tool for the journey toward liberation. • Chapter II, nine Kumbhakas and ten mudras are extensively explained in this chapter. One additional Kumbhaka is mentioned alongside to the eight well-known Kumbhakas and is known by the name of Bhujanga karani. The name for Uddiyana is Bahyoddyana. A significant lot of detail has been devoted to Vajroli, Khechari Mudras. • Chapter III, this section is mostly focused to the in-depth explanation of 84 Asanas. The author begins by discussing Ashtangayoga, although only the Manasa and Kayika Niyamas are discussed. He lists 84 Asanas but only goes through the details of 36 of them, talking about Pranayama’s significance, proper execution, and outcomes. • Chapter IV, it covers Samadhi, Nadanusandhana methods, the four stages of Yoga growth (Arambha, Ghata, Parichaya, and Nispatti), as well as the sensations associated with each stage. The discussion of Pinda and Brahmanda includes a thorough explanation of the 14 Nadis. CONSUMER INFORMATION ON PROPER USE OF YOGA 14 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India F. Goraksha Samhita It is stated that Gorakhnatha's Guru was Hatha Yogi Matsyendranatha, received direct instruction from Lord Shiva in conversation with Parvati in the form of Yoga Vidya (knowledge/wisdom). Based on the teachings of Sri Dintha (Lord Shiva), Guru Gorakhnatha condensed the yogic subject matter in 200 poems, which he had learned from his Guru Matsyendranatha. The Goraksha Samhita (compendium), also known as Goraksha Paddhati: The Yogic Path of Guru Gorakhnatha, is the name of this condensed work by Gorakhnatha. • Chapter I, titled Shatak I, speak about Shadanga Yoga, which consists of Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. It said 84 Lakh Asanas, however only 84 Asanas are significant, with Siddhasana and Kamalasana (Padmasana) being the next two most significant Asanas. The chapter also covers the six Chakras, sixteen Aadhara, and five Aakash. • Chapter II, titled Shatak II, discusses three different forms of Pranayama as well as Pratyahara, Mudra, Chakra and Samadhi. G. Shiva Samhita The most extensive collection of works on Hatha Yoga is thought to be the Shiva Samhita. It incorporates the dialogue between Maa Parvati and God Shiva. This book has chapters titled Patal. Yoga Asana, Mudra, Bandha, Pranayama, and tantric practices are covered in the book. • I Patal: It includes an explanation of the genesis of the five elements, Jnana and Ajnana. • II Patal: Brahmanda is contrasted to the Pinda in it. There are 3 lakh 50,000 Nadis, of which 15 are significant; Sushumna is the most important. • III Patal: Ten Prana/Up-Prana were stated, along with a description of Pranayama (Pawanabhyasa). There are four indications of Kumbhaka Siddhi: sweating, trembling, Bhumi tyaag, and Aakash gaman. Only four of the 84 Asanas (poses) listed in the text—Siddhasana, Padmasana, Ugrasana, also known as Paschimottanasana, and Swastikasana—are detailed and identified as being the most significant. • IV Patal: Yoni Mudra is specifically described together with 10 other Mudras. • V Patal: Discuss the four varieties of Yoga, commonly known as Mahayoga (Mantrayoga, Hathayoga, Layayoga, and Rajayoga), as well as obstacles in Yogabhyasa and four distinct kinds of Yoga Sadhakas. H. Vashishtha Samhita The Vashishtha Samhita, a medieval Vaishnavite text from the 13th century, holds significance as one of the earliest works to elucidate non-seated Hatha Yoga Asanas. Sage Vashishtha presents an approach that combines knowledge and action in the path to salvation. Vashishtha Samhita stands as a pivotal source in the development and evolution of Hatha Yoga practice. The Vashishtha Samhita, believed to have been written by Maharishi Vashishtha around 1150 B.C (contradictory), is a significant text that encompasses teachings on Jnana and Karma Yoga. Comprising a total of 8 chapters and 535 Shlokas, the book is divided into the first four chapters known as Yogakhyana and the last four chapters known as Jnanakhyan. Notably, the text provides a detailed account of Ashtanga Yoga, which includes various components such as 10 Yamas and 10 Niyamas (ethical principles), 10 Asanas (physical postures), expounds upon Pranayama (breathing exercises), 4 Pratyahara (withdrawal CONSUMER INFORMATION ON PROPER USE OF YOGA 15 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India of senses), 5 Dharana (concentration techniques), 2 Dhyana (meditation practices), and Samadhi (state of transcendence). It also introduced to detailed descriptions of the body, Nadi, Vayu, and Marmasthana, as well as purification of the Nadi and the signs of Nadishuddhi. Yogic knowledge in inferred herein, which consists of the eight limbs of Yoga. He delves into the four states of Jiva, fivefold universe, as well as auspicious and inauspicious signs. Finally, the means of conquering Kala or death are discussed. I. Bhagawad Gita The Bhagawad Gita is a part of the great epic Mahabharata. It is in the form of a dialogue between Krishna and Arjuna taking place on the battlefield of Kurukshetra, Haryana, India. Krishna, while responding to the doubts, dilemmas, and queries of Arjuna, deliberates upon different Yogic philosophies and explains the duties of Arjuna as a warrior on the battlefield. In Bhagawad Gita, three types of Yoga, namely Karma Yoga, Bhakti Yoga, and Jnana Yoga have been deliberated upon. The Bhagawad Gita has 700 verses divided into 18 chapters. A summary of these chapters is given as follows: 1. Arjuna requests Krishna to move his chariot between the two armies of Kauravas and Pandavas. When Arjuna sees his intimate relatives, teachers, and friends in the opposing army of Kauravas, he loses courage and decides not to fight. 2. Arjuna asks for Krishna’s help and submits himself to Krishna. Krishna explains the fundamental distinction between the temporary material body and the eternal spiritual soul. He says that the body may be killed but the eternal self is immortal. He appeals to Arjuna that as a warrior he must uphold the path of Dharma through warfare. 3. Arjuna asks why he should fight if Jnana is more important than action. Krishna stresses that performing his duties for the greater good, but without attachment to results, is the appropriate course of action. 4. Krishna reveals that he has lived many births, always teaching Yoga for the protection of the pious and destruction of the sinful. Krishna talks about the remote history of the Gita, the purpose and significance of his periodic descents to the material world, and stresses the importance of approaching a Guru. 5. Arjuna asks Krishna as which is better: to forgo action or to act? Krishna answers that both ways may be beneficial. He explains that performing all actions but renouncing their fruits is the key to peace, detachment, forbearance, spiritual vision, and bliss. 6. Krishna describes Ashtanga Yoga, the correct posture for meditation, and the process of achieving Samadhi. 7. Krishna teaches the path of knowledge (Jnana Yoga). He talks about the Supreme Truth, the Supreme Cause, and the sustaining force of everything, both material and spiritual. 8. Krishna defines Brahman, Adhyatma, Karma, Atman, Adhibhuta, and Adhidaiva and explains how one can remember him at the time of death and attain His supreme abode. 9. Krishna explains ‘all beings are in me’ as a way of remembering him in all circumstances. He explains that by reviving one’s pure devotion, one returns to Krishna in the spiritual realm. 10. Krishna describes how he is the ultimate source of all material and spiritual worlds. Arjuna accepts Krishna the Supreme Being, as the supreme cause of all causes, and the support and essence of everything. 11. On Arjuna’s request, Krishna displays his ‘universal form’ (Vishvarupa), an image of a ‘being’ facing every way and emitting the radiance of a thousand suns, containing all the beings and material in existence. In the final verse, Krishna again articulates the path of Karma Yoga to Arjuna. CONSUMER INFORMATION ON PROPER USE OF YOGA 16 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 12. Krishna describes the process of devotional service (Bhakti Yoga). He explains that pure love for Krishna is the highest end of spiritual existence. Those who follow this supreme path develop divine qualities. 13. Krishna describes nature (Prakriti), the enjoyer (Purusha), and consciousness. He says that one who understands the difference between the body, the soul, and the super-soul attains liberation from this material world. 14. Krishna explains the three modes (Gunas) of material nature: Sattva, Rajas, and Tamas. He explains what these modes are, how they act upon us, and how one transcends them. Krishna also mentions the symptoms of one who has attained the transcendental state. 15. Krishna describes a symbolic tree (representing material existence or world), its roots in the heavens, and its foliage on earth. Krishna explains that this tree should be felled with the ‘axe of detachment’; this will lead one to His Supreme abode. 16. Krishna tells about the human traits of the divine and the demonic natures. He explains that those who possess divine qualities and lead regulated lives, abiding by scriptural authority, gradually attain spiritual perfection. He counsels that to attain the supreme destination, one should give up lust, anger, and greed; discern between right and wrong action with the help of evidence mentioned in scripture; and thus, act rightly. 17. Krishna tells about faith, thoughts, deeds, and eating habits, all corresponding to the three Gunas: Sattva, Rajas, and Tamas. 18. In conclusion, Krishna asks Arjuna to abandon all forms of Dharma and simply adopt absolute, unconditional loving surrender unto Lord Krishna. He describes this as the ultimate perfection of life. J. Upanishads ‘Upanishad’, a Sanskrit term, is derived from Upa (near), Ni (down), and Shad (to sit). Thus, the literal meaning of Upanishad is ‘sitting down close to the teacher and listening to the teachings’. It implies that groups of pupils sat near the teacher to attain knowledge about the Self (Atmavidya) and knowledge of the universal spirit (Brahmavidya) to destroy their illusions and ignorance. The Upanishads speak of a universal spirit (Brahman) and an individual soul (Atman). The Upanishads also contain the first and most definitive explanations of the divine syllable ‘Aum’ or ‘OM’, the cosmic vibration that underlies all existence. Upanishads have given birth to three main schools of Vedanta: • Advaita School: Advaita means ‘not two’.It is based on the principle that Self and Brahman are ONE. Adi Shankara was the first person to consolidate the principles of Advaita Vedanta, though the first historical proponent was Gaudapada. • Dvaita School: Dvaita means ‘two’. It was founded by Madhavacharya, who believed that the Self and the Brahman are two separate and different identities. Dvaita School holds that Brahman is a personal God, to be aligned with Vishnu or Krishna. • Vishishtadvaita School: It was founded by Ramanujacharya. It has some aspects common with the Advaita and some aspects common with the Dvaita philosophies. Ramanujacharya believed in the existence of plurality and distinction between the soul (Atman) and the ultimate reality (Brahman); however, he also affirmed that there the unity of all souls and that the individual soul has the potential to realize identity with the Brahman. There are several Upanishads. According to the Muktika Upanishad, there are 108 Upanishads. Out of 108; it considers 10 Upanishads as Mukhya (principal) Upanishads. CONSUMER INFORMATION ON PROPER USE OF YOGA 17 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Major Upanishads • Ishavasya Upanishad • Kenopanishad • Kathopanishad • Mundakopanishad • Aitareya Upanishad • Taittiriya Upanishad • Chandogya Upanishad • Prashnopanishad • Mandukyopanishad • Brihadaranyaka Upanishad K. YOGA UPANISHADS The Yoga Upanishads, which form part of the collection of minor Upanishads in Hinduism, focus on the teachings and practices of Yoga. Among the 108 Upanishads listed in the Muktiko anthology, there are a total of twenty Yoga Upanishads. It is worth noting that these Yoga Upanishads, along with other minor Upanishads, are typically distinguished from the more ancient thirteen major Principal Upanishads that are associated with the Vedic tradition. Muktiko Upanishad gives a list of 108 Upanishads. Of them, 20 Upanishads deals with Yoga as the major subject. These twenty Upanishads are called Yoga Upanishads. S.No. YOGA UPANISHAD RELATED VEDA 1. Hamsa Upanishad Shukla Yajurveda 2. Amritabindu Upanishad Atharvaveda 3. Nadabindu Upanishad or Amrita Nada Bindu Upanishad Rigveda or Atharvaveda 4. Kshurika Upanishad Atharvaveda 5. Tejobindu Upanishad Atharvaveda 6. Nadabindu Upanishad Atharvaveda or Rigveda 7. Dhyanabindu Upanishad Atharvaveda and Samaveda 8. Brahmavidya Upanishad Atharvaveda and Krishna Yajurveda 9. Yogatattva Upanishad Atharvaveda 10. Trishikhibrahmana Upanishad Shukla Yajurveda 11. Yogachudamani Upanishad Samaveda 12. Mandala-brahmana Upanishad Shukla Yajurveda 13. Advayataraka Upanishad Shukla Yajurveda 14. Shandilya Upanishad Atharvaveda 15. Yogashikha Upanishad Krishna Yajurveda 16. Pashupatabrahma Upanishad Atharvaveda 17. Yoga-kundalini Upanishad Krishna Yajurveda 18. Darshana Upanishad Samaveda 19. Mahavakya Upanishad Atharvaveda 20. Varaha Upanishad Krishna Yajurveda CONSUMER INFORMATION ON PROPER USE OF YOGA 18 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India L. BRAHMASUTRA The Brahmasutra, also known as Vedanta Sutra, constitutes the logical (Nyaya) starting point of the Vedanta philosophy (Nyaya Prasthana). The Brahmasutras are also known by other names as Uttaramimamsa Sutra, Shariraka Sutras, and Shariraka Mimansa Sutras. Vaishnavas call this the Bhikshu Sutra. The Brahmasutras are ascribed to Badarayana. The word Sutra means thread. The Brahmasutras stitch together various teachings of Vedanta into a logical and self-consistent whole. While the Upanishads and the Bhagawad Gita are the basic source texts of Vedanta, the Brahmasutra presents the teachings of Vedanta in a systematic and logical order. These Sutras also discuss the role of Karma and God, and critically address the various principles associated with Buddhism, Jainism, Yoga, Nyaya, Vaisheshika, Shaiva, Shakta, Atheism, and Sankhya philosophies. The Brahmasutra consists of 555 aphorisms (Sutras) in four chapters (Adhyaya), each chapter further divided into four quarters (Pada). • Chapter I, namely Samanvaya (harmony), talks about the ultimate reality (Brahman), which is the goal of life. It has 134 Sutras with 31, 32, 43, and 28 Sutras in the first, second, third, and fourth Pada, respectively. • Chapter II, namely Avirodha (non-conflict), discusses and disproves the possible objections to the Vedanta philosophy by asserting that the central themes of Vedanta are always consistent across various texts of Vedanta. This chapter consists of 157 Sutras with 37, 45, 53, and 22 Sutras in the first, second, third, and fourth Pada, respectively. • Chapter III, namely Sadhana (the means), describes the process by which ultimate liberation can be achieved. It has 186 Sutras with 27, 41, 66, and 52 in four consecutive Padas. • Chapter IV, namely Phala (the fruit), describes the state that is achieved in final liberation. It has 78 Sutras distributed in four Padas having 19, 21, 16, and 22 Sutras, respectively. 1.7 CULTURAL INFLUENCE • It is essential to emphasize and highlight that traditional Yoga education-cum-self management is secular and non-territorial in nature and can be practiced globally irrespective of one’s sex, culture, education, profession, religion, etc. • However, proper knowledge of the social, cultural, religious, and spiritual background of the practitioner/consumer facilitates conflict-free and smooth transfer of knowledge and understanding from the therapist to the consumer during the initial phase of education of the patient. • Through Yoga education-cum-self management (Sadhana), one becomes aware of the influence of one’s genetic, family, socio economic, professional, political, geographical, historical, educational, financial, social, and religious backgrounds in the development of one’s personality. • It is, therefore, advisable to present traditional Yoga knowledge and understanding in the framework of the medical knowledge based on the local culture and experience of each country because the medical concepts and understandings can vary significantly from country to country11. • Every religion/society has traditional practices similar to Yoga practices. However, they are used for different purposes with different aims and objectives. Therefore, the right understanding of Yoga practices used for therapeutic purposes needs to be developed among Yoga therapists and consumers. 11 For instance, the volume of air entering and leaving the body during breathing is termed ‘breath’ or ‘tidal volume’ in con- ventional medicine. It can be collected in a suitable container and the container can be sent to any laboratory for analysis. This breath can be collected even if the person is unconscious or a coma. CONSUMER INFORMATION ON PROPER USE OF YOGA 19 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • The consumers and the Yoga teacher or the therapist should have proper communication. The consumers should communicate their expectations and the nature of their inner perceptions to the teacher/therapist/guide at a suitable time in one’s learning phase during the practice of Yoga. In the same way, the teacher should also try to understand the background of the consumers (students/ patients/Sadhakas) to impart proper instructions and guide them on the proper path. Otherwise, the desired objectives and outcome of Yoga learning, practice, education, therapy, and Sadhana will not be experienced by the consumer (Sadhaka) and witnessed by the teacher. • Usually, well-experienced and well-informed Yoga teachers/therapists give instructions in universally acceptable and secular language, which can be easily followed and understood by the patients. This is important for Yoga Therapy to become acceptable and effective. Yoga teachers aspiring to become therapists and guides need to keep this in mind. • It is important for Yoga teachers/therapists/guides to respect the belief system of the patient while imparting instructions and guidance. • The consumer/stakeholder (Sadhaka) is helped to understand the universal nature of Yoga, which transcends the boundaries of caste, creed, sex, age, nationality, and religious belief systems. 1.8 HEALTH BENEFITS OF YOGA Yoga is the science of life; it offers us simple, easy remedies and techniques, and methods to attain physical and mental fitness with minimum expenses and effort in terms of time. • Traditional Yoga education is a holistic drugless system. Physical Yoga (Bhautika Yoga) can be used for maintaining health and fitness having preventive, promotive, and rehabilitative potential. It should be practiced under proper guidance and supervision. • Yoga leads a person from the outside to the inside resulting in enhanced self-awareness at physiological and psychological levels. The mind of the person becomes internalized by focusing on awareness, which may otherwise be diffused in different dimensions. Yoga develops the ability to monitor the psycho-physio-neurological state by switching on and off the inputs of channels. • Yoga works within and helps to achieve harmony between body and mind resulting in constant happiness. • Yoga is a method of training of mind and develops its power of subtle perception that man may discover for himself. • Through an integrated and holistic approach, Yoga helps to achieve harmony among the body (Kaya), the mind (Antah-karana), and the self (Purusha/Atma) resulting in a state of constant happiness for the practitioner (Sadhaka). • Yoga is a system of physical and mental self-improvement that leads to final liberation. • It helps in the proper development of physical, physiological, emotional, cognitive, social, and spiritual aspects of one’s personality. At the physical level, Yoga helps in developing physical fitness and physiological homeostasis. At the emotional level, Yoga helps in bringing about emotional balance. At the cognitive level, it helps in developing a balanced perspective. At the social level, it helps to develop positive connectivity with society as a whole. It helps in harmonizing interpersonal relationships. At the spiritual level, it helps in establishing contact with the self and puts the person (Sadhaka) on the path to self-realization leading to freedom and emancipation. CONSUMER INFORMATION ON PROPER USE OF YOGA 20 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 1.9 MISCONCEPTIONS AND FACTS ABOUT YOGA There are several misconceptions about Yoga. It is necessary to clarify them. Some of the misconceptions and the truths underlying these are given below. Misconceptions Facts Yoga is an organized religion. • Yoga is a practical science dealing with universal truths about existential realities. • It does not talk about any religion in particular. • The elements of Yoga are found in many religious practices. Yoga is ritual-based magic. Yoga is a philosophy and science for leading a happy and satised life and living. Yoga is to be practiced only by Sanyasis (sages). It is not for worldly people as it teaches renunciation (Tyaga) of worldly possessions. Yoga prescribes a correct way of living. It is concerned with how to live a happy, healthy, and satisfying life. Yoga is only Asanas and/or Pranayama. or Yoga means meditation. Yoga consists of several components like yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana (meditation), Samadhi, Shatkarma, Mudra, Bandha, Mantra Japa, proper diet, etc. Asanas and physical exercises are the same. There are denite differences and distinctions between the both in respect of aims, objectives, and the outcome of their practice at the level of consciousness. Only healthy persons can practise Yoga. Yoga can be practiced by healthy and unhealthy (including those with diseases) people equally. Yogic practices are meant for reducing weight. Yoga is good for the management of weight and other health-related issues. Yogic practices can be practiced anywhere, any time. There are certain rules to be properly followed in the beginning while practicing Yoga. BIBLIOGRAPHY • Basavaraddi, Ishwar V. (ed.). (2011). Yoga Teacher’s Manual for Yoga Teachers. New Delhi: Morarji Desai National Institute of Yoga. • Digambarji, Swami and Kokaje, Pt Raghunatha Shastri (eds). (1998). Hatha Pradipika of Swatmarama. Lonavala, Pune: Kaivalyadhama S.M.Y.M. Samiti. • Digambarji, Swami and Gharote Dr. M.L. (eds). (1997). Gheranda Samhita. Lonavala, Pune: Kaivalyadhama S.M.Y.M. Samiti. • Iyengar, B.K.S. (1993). Light on the Yoga Sutras of Patanjali. Aquarian Thorsons-An imprint of Harper Collins Publishers, London. • Iyengar, B.K.S. (2013). Tree of Yoga. London: Harper Collins. CONSUMER INFORMATION ON PROPER USE OF YOGA 21 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Larson, Gerald James and Potter, Karl H. (1970).Yogatattva Upanishad (Translated by NSS Raman), in The Encyclopaedia of Indian Philosophies: Yoga: India’s philosophy of meditation. Delhi: Motilal Banarsidass. • Ministry of Ayush, Government of India. 2016. Common Yoga Protocol: International Day of Yoga, 21st June. New Delhi. • Muktibodhananda, Swami. (1993). Hatha Yoga Pradipika. Munger: Yoga Publication Trust. • Saraswati Swami Satyananda. (2011). Four Chapters on Freedom. Munger: Yoga Publication Trust. • Saraswati Swami Satyananda. (2007). Nine Principal Upanishads. Munger: Yoga Publication Trust. • Sastri, Shakuntala Rao. (1982). The Bhagwad Gita. Bombay: Bhartiya Vidya Bhavan. • Teaching Notes/Articles of Leading Yoga Experts. • Tilak, B.G. (1982). Bhagvadgitarahasya Karma Yoga-Shastra. Poona: Tilak Mandir. • Traditional Yoga Texts. • Woods, J.H. (2007). The Yoga System of Patanjali. Delhi: Motilal Banarsidass. CONSUMER INFORMATION ON PROPER USE OF YOGA 22 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 23 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 2 WHERE TO FIND RELIABLE INFORMATION CONSUMER INFORMATION ON PROPER USE OF YOGA 24 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 25 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 2.1 SOURCES OF TRADITIONAL KNOWLEDGE • In India and many other countries, there are well-established Yoga centers of repute disseminating authentic and authoritative information and following the Guru–Shishya Parampara (teaching through the ‘Teacher–Student Tradition’). • Important information sources in the form of manuscripts, and printed books along with commentaries on the original texts by scholars, researchers, and experienced Yoga practitioners highlighting the objectives, logic, and modus operandi of different Yoga techniques are available in Sanskrit, English, and most of the regional languages of India. Different types of Yoga such as Vedic, Samkhya, Tantra, Mantra, Hatha, Bhakti, Karma, and Kriya are discussed in these texts. A Similar kind of literature is available on Buddhism in Pali, on Jainism in Ardhamagadhi, and on Sikhism in Gurumukhi languages. This literature will have to be re-classied according to the claims made for health and therapy by these schools and the nature of Yoga practices described and discussed in them, namely, Vedas, Upanishads, Darshans, Samhitas, Aranyakas, Puranas, etc. • In recent times, the age-old Yoga system has undergone a lot of changes to suit the interests, tastes, demands, and needs of different beginners in Yoga having different lifestyles and interests in life as a whole. Accordingly, the literature and presentations in different languages in suitable formats are being brought into circulation by different agencies. Therefore, a consumer needs to know about various Yoga Ashrams, Yoga institutions, Yoga centers, and universities from where they can get reliable information. The sources from where a consumer (Sadhaka) can get authentic information are outlined below. Traditional texts and various commentaries on traditional Yoga texts are good sources of getting authentic information (Annexure 1). Yoga institutions, universities, and Yoga centers of higher learning, are imparting theoretical and practical education on Yoga (Annexure 2). Since 1920/21, Yoga practices have been subjected to modern laboratory examinations and investigations and literature based on these studies is available in the form of articles in journals, and magazines. The articles based on modern scientic thinking and analyses are being indexed in Pub Med and other medical database systems. These medical database systems comprising Yoga journals and Yoga magazines (Annexure 3) can be accessed to get reliable information. Traditional Knowledge Digital Learning (TKDL) departments are documenting Yoga literature. Networking with these centers would give reliable information on Yoga. In India, the Morarji Desai National Institute of Yoga (MDNIY), New Delhi, is actively engaged in this type of work. Manuscript libraries having a collection of Yoga manuscripts can be used for copying and publishing the information. 2.2 HOW TO IDENTIFY RELIABLE INFORMATION • Identifying the reliability of the information on Yoga is an important but difcult task. Vast material is available on Yoga. However, it is based on subjectively experienced parameters. There is a lack of evidence-based studies to support the statements and claims made in various texts. Modern Yoga literature is prone to commercialism and advertisement. • In reality, Yoga is more of an experiential science. It is essentially based on subjectively sensed, felt, and experienced parameters that could be monitored and suitably modied for the development of a right type of ‘self-awareness’ or consciousness working in a positive direction. In the absence CONSUMER INFORMATION ON PROPER USE OF YOGA 26 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India of self-experience, it is difcult to know the reliability of the information of the objectively studied parameters in laboratory conditions and vice versa. • In the above scenario, the following suggestions may help a consumer ensure the reliability of information: Information should be veried by a competent, well-trained, and experienced Yoga teacher/expert. Yoga is used for various purposes such as for physical health, mental health, social health, and spiritual health. Consumers should decide what purpose he/she wants to practice Yoga. The consumer should ensure whether the information is suitable to his/her needs and purposes. If the information fullls this criterion, then it may be taken as reliable. Consumers should rely more on their own experience with the outcome and the results of their Yoga practice. A consumer should also make sure that the information is accurate and upgraded. For this, the consumer should access it from authentic texts, websites, Government-approved/recognized institutions, Yoga centers and universities. CONSUMER INFORMATION ON PROPER USE OF YOGA 27 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 3 YOGA AS THERAPY CONSUMER INFORMATION ON PROPER USE OF YOGA 28 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 29 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • The World Health Organization has proposed reframing the statement to explore the fourth dimension of health – the Spiritual Well Being of individuals. Spiritual health has been dened as a state of being where an individual is able to deal with day-to-day life issues in a manner that leads to the realization of one’s full potential, meaning and purpose of life and fullment from within. In the area of health for people, many psycho-medico-surgical procedures exist and are practiced in various healthcare systems around the world. However, when it comes to providing holistic health, most systems fall short, and many of them are expensive too. • Moreover, the chemicals/drugs used in the conventional system are prone to give side effects to the users. Therefore, a need is being felt to explore a healthcare system that costs less and provides holistic health without side effects. In this context, Yoga as a therapy is getting recognition as a more capable system that can take care of not only of physical, mental, and social health, but spiritual health as well. • Yoga was originally devised for people interested in pursuing a happy and blissful life. However, later Yoga was recognized as having huge potential for tness and health. In recent times, Yoga has benetted millions of people. Various research have highlighted the importance of Yogic practices for various physical health benets. Its efcacy in the spiritual aspects of life is well-proven. It is giving promising results in the management of stress and tension-related psycho-somatic and functional disorders. • Yoga is neither a sect nor an ideology. It is a methodology or science to practically train the mind and body. Regular practice of Yoga can give us three major outcomes: It makes us more aware of our natural wisdom. It strengthens the body's ability to recover from illness or injury. It teaches us how to behave with our bodies and society. 3.1 WHAT IS YOGA THERAPY? Yoga therapy may be dened as the application of Yogic principles to achieve physical, physiological, psychological, social, and spiritual well-being. Yoga therapy employs various Yogic concepts and techniques prescribed in traditional Yoga texts for prevention, management, and rehabilitation of diseases along with the promotion of general health. Yoga therapy aims at bringing holistic health to the individual. Yoga can act as preventive medicine if adopted as a way of life and living. 3.2 SALIENT FEATURES OF YOGA THERAPY 3.2.1 ADOPTING HEALTHY LIFESTYLE It is important to adopt a holistic lifestyle and follow a healthy regimen to live a healthy and peaceful life. The modern world is facing a multitude of health issues due to lifestyle disorders. These quired lifestyle changes have to be made consciously by individuals themselves. Yoga places great importance on a proper and healthy lifestyle, the main components of which are listed below. 1. Achara: Yoga stresses the importance of healthy activities such as exercise (Vyayama) and recommends Asana, Pranayama, and Kriyas regularly. Good cardio-respiratory health is one of the main by-products of such healthy activities. 2. Vichara: Right thoughts and the right attitude towards life are vital for the well-being of an individual. A balanced state of mind is obtained by following moral restraints and ethical observances (Yama- Niyama). As Mahatma Gandhi said, ‘there is enough in this world for everyone’s need but not enough for any one person’s greed’. CONSUMER INFORMATION ON PROPER USE OF YOGA 30 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 3. Ahara: Yoga emphasizes the need for a healthy, nourishing diet that has an adequate intake of fresh water along with a well-balanced intake of fresh food, green salads, sprouts, unrened cereals, and fresh fruits. It is important to be aware of the need for a Sattvic diet, prepared and served with love and affection. 4. Vihara: Proper recreational activities to relax the body and mind are essential for good health. This includes proper relaxation, maintaining quietude of action-speech-thoughts, and group activities wherein one loses the sense of individuality. Karma Yoga is an excellent method for losing the sense of individuality and gaining a sense of universality. 3.2.2 IMPORTANT CONCEPTS/FUNDAMENTALS OF YOGA THERAPY The Yoga therapy is based on the following doctrines and concepts: • Doctrine of Chitta-Vritti-Nirodha, Kriya Yoga, Klesha-Tanu-Karana, Samadhi-Bhava, and Ashtanga Yoga as found in Patanjala’s Yoga Sutras. • Doctrine of Panchakosha (ve sheaths/bodies) as elaborated in Upanishads. • Doctrine of various kinds of Shuddhi is found in Patanjali’s Yoga Sutra and Hatha Yoga. • Doctrine of opening blocked channels of Vayu and Prana (Nadishuddhi), the opening of lotuses or Chakras, Pranayamas, Mudras, and Drishtis as highlighted in Hatha Yoga and Kundalini Yoga. • Working with the mind on the lines of Patanjali’s Yoga Sutra, Mantra Yoga, and Hatha Yoga. • Working on the lines of Karma-Jnana-Bhakti from the Bhagawad Gita. • Certain aspects of Tantra Yoga also get integrated into various Yoga practices. 3.3 PRINCIPLES OF YOGA THERAPY 3.3.1 PRINCIPLES OF YOGA FOR THE MANAGEMENT OF KLESHAS AND VRITTIS Yoga is a path towards realization of the undisturbed true nature of the Self. In search of this spiritual goal, practitioners of Yoga have evolved this art and science from time immemorial. Yoga is a continuous experiential path that transcends various states of consciousness to ultimately merge with reality of the innite pure consciousness featured by Kaivalya or eternal freedom. This state of Kaivalya can be attained only through Chitta-Vritti-Nirodha, which means cessation of all mental processes. Patanjali advocates the development of correct psychological attitudes such as Maitri (friendliness towards those who are at peace with themselves), Karuna (compassion for the suffering), Mudita (cheerfulness towards the virtuous), and Upeksha (indifference to and avoidance of evil) as the rst step and then suggests the practice of Abhyasa Vairagya, Ashtanga Yoga, and Kriya Yoga to achieve the state of Chitta-Vritti-Nirodha and Chitta-Prasadana. Abhyasa means regular/punctual practice with patience and perseverance; Vairagya connotes virtual freedom from attachment and indulgence to all worldly things and all pleasures of life. The practice of Abhyasa and Vairagya leads to Vivekakhyati (discriminating wisdom). Kriya Yoga has three parts: (1) training and purifying the senses (Tapas), (2) self-study in the context of teachings (Svadhyaya), and (3) devotion and letting go into the creative source from which we emerged (Ishvara-Pranidhana). The practice of both Abhyasavairagya and Kriya Yoga reduces the gross and subtle thought patterns (Vrittis and Kleshas) such as thoughts/information perceived through the interaction with sense organs. This reduces the Kleshas into an attenuated state called Tanu, when the impulsiveness of the Kleshas is reduced. CONSUMER INFORMATION ON PROPER USE OF YOGA 31 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Patanjali advocates the practice of a graded course of meditation Ashtanga Yoga comprises Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, and Dhyana, which leads an individual to a state of Samadhi. The practice of Ashtanga Yoga burns the attenuated Kleshas with the light of Prajna (supersensible or sensitive or clarity of knowledge) known as Ritambhara Prajna (PYS,1.48). Attaining this state leads to revelation of the true nature of self-awareness/individualized consciousness (Purusha) and its distinctness from Buddhi known as Viveka-khyati. 3.3.2 PRINCIPLES OF YOGA FOR THE MANAGEMENT OF PANCHA KOSHAS The application of Yoga as a therapy can be correlated with the Upanishadic model of Pancha Koshas (the ve subjectively experienced modalities contributing to ‘self-awareness’ and our existence).This can be conrmed and supported by suitable objective investigations and studies. Yogic practices may be used as therapeutic interventions at different levels in this respect. • At the Annamaya Kosha (awareness of the structural aspect of our existence), Yogic Sukshma Vyayam (simple movements of all body parts), Mudras (gestures for energy generation and conservation), Kriyas (structured movements), and Asanas (steady and comfortable postures), along with the dietary modications, are useful. • At the Pranamaya Kosha (awareness of the vital functional aspect of our existence), Shatkarmas (six cleansing processes), development of breath awareness, and working on the movement of breath, followed by various Pranayamas in coordination with an emphasis on balancing the Pranic energy, is to be done. Work on re-energizing and integrating the energies of the Pancha Pranas and different Vayus needs to be done at this level. • At the Manomaya Kosha (awareness of the sensing and feeling aspects of our existence), numerous practices such as Trataka (concentrated gaze), Dharana (concentration), Dhyana (meditation), Japa, and Ajapa-Japa are useful. Various aspects of concentration/meditation such as Chakra Dharana and other Yoga Drishtis (gazing techniques) are also available in Yoga. An awareness of all aspects of the Antahkarana needs to be developed at this level. • When trying to deal with the Vijnanamaya Kosha (awareness of the intellectual aspect of our existence), Swadhyaya (self-analysis), and Satsanga (lectures and spiritually uplifting exchange), along with Jnana Yoga, Raja Yoga, and relaxation and concentration practices of Yoga are useful. Ashtanga Yoga Vrittis and Kleshas Ritambhara Prajna Abhyasa Vairagya Kriya Yoga (Tapah, Svadhyaya, Ishvarapranidhana) Samadhi (Attenuated Klesha) Kaivalya (Viveka Khyati) Removal of Kleshas Figure 10. Management of Kleshas and Vrittis through Kriya Yoga and Ashtanga Yoga CONSUMER INFORMATION ON PROPER USE OF YOGA 32 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • To understand and work with the Anandamaya Kosha (awareness of the universal nature of our existence), it is important to lose the sense of the limited individuality. Learning to implement Karma Yoga (Yoga as skilled action performed without expectation) by following the principle of action in relaxation helps us to achieve a sense of joy in all activities. A realization that we live in a blissful universe and that all life is joy is to be brought about in this intervention through the use of Bhakti Yoga, Karma Yoga, and other aspects like Bhajana, Yogic counseling and Satsanga. 3.3.3 PRINCIPLES OF YOGA FOR PURIFYING THE BODY Hatha Yoga aims to create a balance among the activities and processes of the body, mind, and energy. This balance helps in developing awareness of the awakening of the central force followed by the energy movement in Sushumna Nadi in the region of the vertebral column (Meru Danda), which is responsible for the evolution of human consciousness from the individual to the universal level. Purication of the Chakras and Nadis is the rst step; the assumption is that the complete removal of impurities from the whole body puries the Nadis through six different ways, which facilitates the flow of Prana. The purication processes are classied into six divisions and, therefore, they are often called Shatkriyas or Shatkarma. These are: (1) Dhauti, (2) Basti, (3) Neti, (4) Trataka, (5) Nauli, and (6) Kapalabhati. The main effects of these Kriyas are as follows: 1. Cleansing, activating, and revitalising the organs; 2. Toning up the functions of the organs; 3. Desensitization and 4. Development of deep internal awareness. 3.3.4 PRINCIPLE OF YOGA FOR OPENING UP BLOCKED CHANNELS Practices of Kumbhakas, Pranayamas, Mudras, and Bandhas help to open up blocked channels of energy movement. Each of these is briefly explained below. (a) Kumbhaka Pranayama Developing awareness of the body/mind space in a ‘lled state’ at the end of Puraka (the process of lling) during Pranayama practice is called Antah Kumbhaka. While developing awareness of the body/ mind space in an ‘empty state’ at the end of Rechaka (the process of emptying) during Pranayama practice is called Bahya Kumbhaka. Awareness of ‘stand stillness’ without any directionality about the movement of breath, breathing movements, and various other parameters are termed Kevala Kumbhaka. (b) Mudra The word Mudra has different connotations in Yoga, which includes meditation practices. Mudras are most commonly associated with various hand gestures. The ngers are related to different types of energies and when they are brought together in specic ways, they produce subtle effects. Each Mudra serves a purpose such as enhancing energy, concentration, memory, and overcoming anxiety. The purpose of Mudras is also to control the involuntary physiological processes of the body. The practice of Mudras directs the flow of energy and thereby helps one to influence and regulate different systems of the body. Stimulation and balance of Sushumna and relieving stress and anxiety are achieved by practicing Mudras in daily life. Mudras also lead to the involvement of Prana and the development of awareness of the currents of Prana, which is the vital energy within the subtle body and sometimes steers Pranic healing. Important benets of practicing Mudras are highlighted below. CONSUMER INFORMATION ON PROPER USE OF YOGA 33 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Mudras prepare the mind for meditation, encourage the withdrawal of senses (Pratyahara), and make the mind focused. • Mudras can help balance the flow of energy through the Nadis, which nourish our internal organs. • Mudras can be performed to achieve specic states of consciousness. • Mudras help in the elimination of negative thoughts and elevation of mood. • Certain body positions are used as Mudras to influence the flow of energy. (c) Bandha Bandha is generally considered a ‘lock’. It means to bind, to hold captive, or to contract. In Yoga terminology, Bandha is an action that binds or tightly holds the Prana. In other words, Bandhas are psychic locks used to raise the level of Prana and reverse the downward flow of Apana. In Hatha Yogic texts, Bandha signies the muscular locking, which diverts the movement of Prana to Sushumna. There are mainly three types of Bandha: Jalandhara Bandha, Uddiyana Bandha, and Moola Bandha. The purpose of the Bandhas is to bind together the opposite poles of energy and accumulate the Shakti (power) in a particular center of the body through the contraction of muscles and organs in the physical body. The practices of Kumbhaka, Mudras, and Bandhas help in arousing the inherent energy or Prana by opening the blocked channels or Nadis, which helps in the free movement of Prana Shakti through Sushumna Nadi by opening the Chakras. (d) Other Yogic Practices to Attain Liberation • Practice of Jnana Yoga: The present age of science has made human being a rational beings. Intellectual sharpness is imminent. Analysis forms the tool. Jnana Yoga helps to discriminate between the real and the unreal nature. Avidya (wrong knowledge) is the root cause of the perception of worldly phenomena as real; but in reality, it is not. The path of philosophy (Jnana Yoga) is apt for keen intellectuals and is centered on the analysis of ‘reality and happiness’, the vital contribution of the Upanishads. Also, many other fundamental questions regarding the mind, the outside world, and the inside world are taken up. Basic questions are raised even involving the intellect itself to reach the very basis of intellect and existence. • Practice of Karma Yoga: This path of working in relaxation involves doing action with an attitude of detachment to the fruits of action. This makes a man/woman release himself/herself from strong attachments, bringing in him/her a steadiness of mind, which verily is Yoga (Samatvam Yogah Uchyate). Instruments of action and understanding (Karmendriyas and Jnanendriyas) get cleansed through Karma Yoga (Bhagavad Gita 2.48, 49). • Practice of Bhakti Yoga: Control of emotions is key to the path of worship. This path involves pure love to the divine and is characterized by total surrender. In the age of globalization an individual is tossed up and down due to emotional onslaughts. The path of Bhakti is a boon to gain control over emotional instabilities by properly harnessing the energy involved in it. 3.3.5. COUNSELLING IN YOGA THERAPY Yoga is a preventive life science and hence Yogic counseling is a vital component of Yoga Chikitsa when dealing with all lifestyle disorders. The counseling process is not a ‘one-off’ matter but a continuous one that starts from the rst visit and to every subsequent session at different levels. Helping the patients understand their condition, nding the root cause of the problem, and creating a healthy opportunity for them to change themselves is the Dharma of a therapist. Dharma is dened as doing the right thing for the right person at the right place and at the right time in the right manner. It may take many months before we start witnessing the benets of these Yogic lifestyle changes and Yoga Chikitsa practices. CONSUMER INFORMATION ON PROPER USE OF YOGA 34 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 3.4 MECHANISMS INVOLVED IN YOGIC PRACTICES A few mechanisms through which Yogic practices work as an integrated holistic mind-body medicine are listed below. • Shatkarma cleanses the accumulated impurities (Ashuddhis). It internally cleanses different organs and systems of the body in the following ways. Dhauti cleanses the entire digestive tract. Vastra Dhauti (a type of Dhauti) scrubs the walls of the stomach; removes excessive bile, mucus, and toxins from the digestive tract; stimulates peristalsis; and restores the natural balance there.Vaman Dhauti/Kunjala (another type of Dhauti) helps to clean the stomach's unwanted food particles left over after digestion and also other toxins. Basti cleanses the gastro-intestinal tract (GIT). It has all the benets of colonic douching. It washes the bowels; removes excessive heat and thread worms from the lower intestine; tones up the lower segment of the gut; and restores its sensitivity and responsiveness. The practice of Neti helps to remove accumulated injurious and harmful mucus from the nasal passage and generates a healthy mucous membrane. The benet of Sutra Neti depends primarily on the physico-chemical and mechanical effects of rubbing. It scrubs off the dried-up secretions, irrigates it by fluid, and provides non-abrasive massaging. The use of slightly hypertonic saline, both in Sutraneti and Jalaneti, has an additional effect of causing a mild irritation to the mucosa. This increases circulation in the mucous membrane. Neti flushes the mucus out of the sinuses (the air-lled spaces in the facial bones) and keeps them healthy. It benets the eyes also by opening the tear duct, which at one end opens into the nose. In Trataka, focusing on an unchanging/unwavering object results in habituation in brain. As a result, the brain stops registering that object indicating diminished visual attention to the external world. This ‘habituation’ increases alpha waves – a sign of relaxed state of the brain. In Nauli kriya, the rotation of the rectus abdominis muscles improves the mobility of various visceral organs. It activates the nerve plexuses and their ne terminals resulting in a better co- ordination among the autonomic functions. It also develops the capacity to produce negative pressure in the abdomen, which, on one hand, sucks up more blood in the abdomen, and on the other, allows greater control on the rate at which various substances can be ejected out of the abdomino-pelvic hollow viscera (e.g., the evacuation of faeces, urine, and other genito-urinary secretions). In Kapalabhati, rapid and forced exhalation is benecial for brain. During normal exhalation, cerebrospinal fluid around the brain is decompressed resulting into slight expansion of the brain. In Kapalabhati, the forced and prolonged exhalation increases decompression of the fluid resulting in the increased expansion of the brain, which enhances the massaging effect on the brain. It also helps to expel more carbon dioxide and other waste gases from the cells and lungs as compared to normal exhalation. • Sukshma Vyayama (simple movements of different joints) generates a sense of relaxation and lightness by improving blood circulation and flow of energy. It helps to prevent infections or disorders that may occur due to stagnation of pathogens in different areas of the body caused by poor mobility. • Adoption of a Yogic lifestyle with proper nourishing diet creates positive antioxidant enhancement thus neutralising free radicals while enabling rejuvenation of the storehouse of nutrients packed with life energy to work on anabolic, reparative, and healing processes. CONSUMER INFORMATION ON PROPER USE OF YOGA 35 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Postures (Asanas) work in the following ways: Different physical postures held steadily and comfortably without strain and executing suitable actions steady the entire body. It enhances physical balance and a sense of ease with oneself, which, in turn, enhances mental/emotional balance and enables all physiological processes to occur healthily. Integrated body movements with the breath in the Asanas create psychosomatic harmony. In Yoga, the awareness of the physical body is understood and designated as Annamaya kosha representing our structural existence. It is essentially connected with the state of body musculature (tone, tension, contraction, etc.). Awareness of mental activities is understood as Manomaya Kosha (our psychological existence). Awareness of the flow of breath and breathing movements representing vital functions and serving as a bridge between the physical and the mental bodies is understood as the Pranayama Kosha. Working intelligently with the breath becomes the key to developing psychosomatic harmony. • Breathing patterns and Pranayama work in the following ways: These improve control over autonomic respiratory mechanisms. The mind and emotions are related to the pattern and rate of our breathing. Therefore, the slowing down of the breathing process positively influences the functioning of the autonomic nervous system, metabolic processes, and emotional responses thereby generating energy and enhancing emotional stability. Retention of breath (Kumbhaka) in Pranayamas ensures the better exchange of carbon dioxide with oxygen resulting in more supply of oxygen. Similarly, prolonged exhalation ensures the pushing out of carbon dioxide and other toxins in a better way. • Focus of the mind on activities being done enhances energy flow and results in proper/efcient circulation in different body parts and internal organs. Where the mind goes, there the Prana flows. • Contemplative practices create a calm internal environment, which, in turn, enables normalization of homeostatic mechanisms. Yoga is all about balance or Samatvam at all levels of being. Mental balance produces physical balance and vice versa too. • Physical and Mental techniques relax the body-emotion-mind complex that enhances our pain threshold and coping ability in responding to external and internal stressors. This enhances the quality of life as seen in so many terminal cases where other therapies are not able to offer any solace. • Cultivation of right attitudes towards life and moral-ethical living through Yama-Niyama and various Yogic psychological principles enhances faith, self-condence, and inner strength, which are essential for healing, repair, rejuvenation, and re-invigoration. • Yoga works towards restoration of normalcy in all systems of the human body with special emphasis on the psycho-neuro-immuno-endocrine axis. In addition to its preventive and restorative capabilities, Yoga also aims at promoting positive health that will help us to tide over health challenges that occur during our lifetime. This concept of positive health is one of Yoga’s unique contributions to modern healthcare as Yoga has both a preventive and promotive role in the healthcare of our masses. It is also inexpensive and can be used in tandem with other systems of medicine in an integrated manner to benet patients. CONSUMER INFORMATION ON PROPER USE OF YOGA 36 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 3.5. LIMITATIONS OF YOGA THERAPY Yoga therapy is useful in bringing about holistic health, but it has its limitations also. Certain situations where Yoga therapy may not be useful are as listed below. • Yoga therapy is based on the assumption that each person is unique. Therefore, a therapy-plan for a person suffering from a certain medical condition may not be suitable for another person suffering from the same medical condition. Therefore, therapy has to be moulded to suit the individual need. • Yoga therapy may not be useful in medical emergency conditions or for getting immediate relief. It is based on lifestyle and requires regular practice and is to be incorporated into the daily routine. It also requires regular monitoring by the therapist. • It may not be useful for assessment for diagnosis and for evaluating its outcome. For diagnosis and assessment of its outcome, one has to depend on the tools of modern medical science. • It should not be a replacement/alternative for medical therapy especially in cases of infectious diseases. 3.6 THERAPEUTIC CLAIMS 3.6.1 USES DESCRIBED IN TRADITIONAL YOGA TEXTS • Traditional texts, especially Hatha Yogic texts, make several claims about the benets of Yoga. Gheranda Samhita, Hatha Pradeepika, Hatha Ratnavali, etc. make various claims regarding various practices such Shatkarmas, Asanas, and Pranayama. Different Yoga systems have focused their attention on different aspects of life and the living of human beings. • Yoga texts mention that Yoga is the most effective and ultimate medicine (Parama Aushadhi) for stress-related (Bhava-Tapas) functional disorders. • Upanishads work with the doctrine and concept of Pancha Koshas.This doctrine can be understood as ve kinds of inputs contributing to the development of the awareness of ‘Self’. • Patanjala Yoga Sutras have given importance to Chitta-Vritti-Nirodha, i.e., controlling and abolishing the disturbing behavioral modications (Klishtavrittis) of the restless mind (Chitta). • Tantra Yoga and Hatha Yoga have given importance to the working of neuro-muscular and sensory activities involved in the formation and functioning of the mind and to use them in developing and maintaining an integrated and balanced state of mind and self-consciousness (Samadhi). • Mantra Yoga has used repetitive chanting of various sounds/words/vibrations (Mantras) to work with the ‘Self’. It must be noted that the letters of the alphabet used in talking, singing, and Mantra recitation remain the same. 3.6.2 USES VALIDATED BY EVIDENCE-BASED RESEARCH WORK There are several research projects undertaken by various hospitals and medical centers that focus on (a) validating the therapeutic claims made by traditional Yoga texts and (b) understanding the modus operandi of different Yoga practices. Modern research shows that Yoga can play a major role in the prevention of diseases and can provide promising results in the maintenance and promotion of health. • Yoga has been found to be benecial in the management of the following disorders: Endocrine and metabolic disorders such as diabetes mellitus (DM), obesity, thyroid disorders, and metabolic syndrome. Studies conducted by Malhotra, et al. (2006) and Cohen, et al. (2008) show signicant improvement in the management of diabetes and metabolic syndrome, respectively, after the intervention of Yoga.1 1 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+endocrine+disorders CONSUMER INFORMATION ON PROPER USE OF YOGA 37 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Cardiovascular disorders like Hypertension (HT), Coronary Artery Disease (CAD), Atherosclerosis, Arrhythmias, Cardiac Rehabilitation. Manchanda et al. (2000) found benecial effects of Yoga lifestyle intervention in the retardation of Coronary Atherosclerosis (RCT) in patients with severe coronary artery disease. In a review article, Jayasinge S.R. (2004) evaluated the practical signicance and suitability of incorporating Yoga into the comprehensive cardiac rehabilitation program. He found that the majority of the rehabilitation workers believe that non-conventional forms of physical exercises such as Yoga helps to enhance the efcacy and value.2 Respiratory and ENT disorders such as chronic obstructive pulmonary disease (COPD), sinusitis, and rhinitis. Choudhary et al. (2012) found the regular practice of Jalaneti and Bhramari Pranayama is effective in the management of chronic rhino sinusitis. The Yogic intervention for 8 weeks resulted in a signicant reduction of inflammation in patients suffering from chronic rhino sinusitis. Soni et al. (2012) conducted a control-group study on COPD patients. Daily practice of Yoga (comprising Pranayamas and a few selected Yoga postures) for 45 minutes for two months resulted in the improvement of diffusion capacity in patients in the Yoga group. Yogic breathing exercises have been found to improve diffusion capacity thereby benetting COPD patients. It was suggested that Yoga can be used as an adjunct therapy along with conventional medical therapy.3 Musculo skeletal disorders such as lumbago, neck pain, and arthritis. A pilot study conducted by Ulgor et al. (2011) using a Yoga program consisting of Asanas, stretching exercises, and breathing techniques as intervention (2 sessions weekly for 4 weeks) resulted in signicant improvement in gait and balance of the women suffering from musculo- skeletal disorders. A review article by Sharma (2014) studied the efcacy of Yoga in alleviating the symptoms of arthritis. Six out of 9 interventions from 2000 to June 2013 were found to demonstrate positive effects on psychological or physiological outcome measures related to arthritis. The limitations of these studies are (a) a smaller sample size, (b) they had different outcome measures and varying lengths of intervention, and (c) not all studies used a controlled design.4 Psychiatric disorders such as stress, anxiety depression, bipolar affective disorder (BPAD), and insomnia. In a randomised comparative trial conducted by Smith et al. (2007), Yoga for 10 weeks as treatment modality was found to be as effective as relaxation in reducing stress, anxiety, and improving the health status; however, no difference was found between two groups after 16 weeks. The study concluded that Yoga as compared to relaxation provided comparable improvement in reducing anxiety and stress. A review by Meyer et al. (2012) found Yoga as having therapeutic benets in the management of neurological and major psychiatric conditions. However, the review highlighted the need for more randomized, controlled studies to critically dene the benets of Yoga for both neurological and psychiatric disorders.5 Obstetrics and gynecological conditions such as prenatal, postnatal, hypertension (HT), gestational diabetes mellitus (GDM), dysmenorrhea, polycystic ovarian disease (PCOD), pelvic muscle weakness, and infertility. 2 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+cardio+vascular+disorders 3 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+respiratory+disorders 4 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+arthritis 5 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+psychiatric+disorders CONSUMER INFORMATION ON PROPER USE OF YOGA 38 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India In a study conducted by Hawrelak and Myers (2009), a pre-natal Yoga program comprising 30 minutes of Yoga practice at least three times a week during the last 10–12 weeks of pregnancy was found effective in facilitating maternal comfort during and after labor, decreasing pain during labor, and shortening the duration of labor. Narendran et al. (2005) found the higher birth weights of babies, and lower preterm labor in the Yoga group. Complications such as isolated intra-uterine growth retardation (IUGR) and pregnancy-induced hypertension (PIH) with associated IUGR were also signicantly lower in the Yoga group. No signicant adverse effects were noted in the Yoga group. Young wanich setha et al. (2014) found improvement in glycemic control in the intervention group when compared to the control group. The study used mindfulness eating and Yoga for pregnant women suffering from GDM.6 Urological disorders such as urinary incontinence, recurrent urinary tract infection (UTI), and erectile dysfunction. Huang et al. (2014) found preliminary evidence of the feasibility, efcacy, and safety of Yoga therapy intervention in middle-aged and older women with urinary incontinence.7 Neurological disorders such as multiple sclerosis and epilepsy. In a review article, Mishra et al. (2012) found that Yoga has been widely used as an adjunctive treatment modality for carpal tunnel syndrome, multiple sclerosis, epilepsy, post-stroke paresis, and neuropathy of Type-II diabetes. However, the article emphasized the need for additional research on the safety and efcacy of Yoga therapy as most of the studies reviewed were found to have inadequacies in their design, especially sample sizes, and the employment of methods of controls, randomization, and blinding.8 • From the above discussion, it is clear that Yoga can be used as therapy. However, more research is required in this area. There is a paucity of widely disseminated, objectively conducted ‘evidence-based studies’, which can support the traditional claims made by different Yoga traditions. The reason is that Yoga is a subjectively-felt experiential system. Due to its subjectively-felt effects, it is difcult to gather evidence on objective parameters used in other medical systems. Therefore, the guidelines used in other systems of medicine cannot be strictly applied to the discipline of Yoga. • Another issue regarding pieces of evidence about therapeutic claims is related to Yogic intervention used in the studies for therapeutic purposes. The yogic intervention used in the studies consists of several Yogic practices and techniques where it is difcult to assess the therapeutic benets of every such practice and technique separately. 3.7 QUALITY OF YOGA INSTRUCTIONS USED IN THERAPY • Like other systems of medicine, the quality of therapy is an important issue. Authors of modern literature on Yoga often use ‘disclaimers’ and avoid taking responsibility to guide the consumers (Sadhakas) through their writings. • Many books are seen to use a ‘technique-oriented’ approach and individuals cannot nd useful hints for their personal use. The teaching institutions need to go beyond the syllabus-oriented approach to engage students in a much more meaningful manner. • The teachers and the students may not give due importance to the subjective/experiential nature and aspect of Yoga practices. Therefore, the assessment methodology may have to be modied in such a 6 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+pregnancy 7 For more research details, please visit: https://www.ncbi.nlm.nih.gov/pubmed/?term=Yoga+for+urinary+incontinence 8 For more research details, please click the URL: https://www.ncbi.nlm.nih.gov/pmc/?term=Yoga+in+neurological+disorders CONSUMER INFORMATION ON PROPER USE OF YOGA 39 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India way that reflects the desired outcome of Yoga practices for individuals. In this scenario, ensuring the quality of Yoga therapy assumes greater signicance. • To ensure good quality Yoga therapy, the following suggestions may be useful. An individual should learn and practice Yoga under the guidance of a Yoga expert or well-trained Yoga teacher. The quality of instructions and training imparted by teachers of living Yoga traditions (Guru–Shishya Parampara) is different because they look for proper and correct responses and outcomes of the Yoga practices. These teachers feel responsible for ensuring the success of their consumers (Sadhakas) through these instructions. In addition to the above, videos developed by Yoga institutions having authentic information can be used for practicing Yoga. Attempts are being made to develop good-quality lms to preserve and promote authentic instructional material to the practitioners. 3.8 PRECAUTIONS • Traditional Yoga texts and those following the ‘teacher–student tradition’ (Guru–Shishya Parampara) mention precautions in the form of do’s and don’ts for different practices. • Modern books, lms, and live demonstrations generally show ideal body positions to be adopted during various Yoga postures. For any beginner, it may not be possible to perform and achieve the nal position and maintain it easily for a certain length of time. Most of the time, a beginner tries to copy and compare one’s position with the ideal/nal position and oversteps one’s capacities and limitations. This may prove to be harmful. An over-enthusiastic individual may thus sustain injury and land in trouble by ignoring the precautions. • Following precautions will be useful for beginners in Yoga: Traditional Yoga is a procedure-based, subjectively experienced system. It should be practiced under the guidance of a competent, well-trained Yoga teacher or expert, who can understand the functioning of the body and mind and importance and implications of internally aroused sensations and knowledge. One should try to remain aware of one’s physical limitations and learn to practice within the scope and limitations of one’s body framework, psycho-physical, and psycho-physiological make-ups, and congurations. Otherwise, one can easily cross one’s limits and sustain injuries. Many Yoga techniques require the consumer (Sadhaka)/stakeholder to work with the ‘flow of in-breath and out-breath’ and the gross body movements related to breathing under the generic term Pranayama. Being a vital activity, one has to be careful while working with these parameters. Otherwise, vital functions can get disturbed. Later on, the individual is expected to be working with one’s memories, emotions, feeling states, thoughts, and actions. Again, one has to be careful while working with these parameters. Yoga is used in many ways and for different aims and objectives, namely, business, profession, service, guidance, education, therapy, career, demonstration, and exhibition. One should be discriminative and selective in respect of what one wants from Yoga and how to get it to fulll/ achieve one’s needs and requirements in the best possible way. The conventional healthcare provider/Yoga teacher or therapist should be informed about one’s health status before undertaking Yoga practices to avoid any adverse outcomes from Yoga practices. Indications and contra-indications should be respected and followed properly to avoid adverse events. CONSUMER INFORMATION ON PROPER USE OF YOGA 40 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 3.9 PRE-REQUISITES FOR AN INDIVIDUAL FOR YOGA PRACTICES • Yama (restraints) and Niyama (observances) are essential requirements for Yoga practitioners. There are ve Yamas and ve Niyamas. The ve Yamas are Ahimsa (nonviolence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possessiveness or not to possess beyond actual needs). The ve Niyamas are Shaucha (internal and external purity), Santosha (contentment), Tapas (austerity), Swadhyaya (studying scriptures to acquire the right knowledge), and Ishwarpranidhana (surrendering to God). A Yoga practitioner should follow these to the maximum. • In the renowned Hatha Yogic text, Gheranda Samhita, Maharishi Gheranda outlines essential prerequisites to be observed prior to engaging in the practice of Pranayama. According to the text, individuals should adhere to certain guidelines, which include determining the appropriate time and place for practice, observing Mitahara (moderate and balanced diet), and performing Nadi Shuddhi (purication of energy channels). These preparatory steps are emphasized as important foundations to establish before delving into the profound practice of Pranayama. By incorporating these prerequisites, practitioners can enhance the effectiveness and benets of their Pranayama practice while ensuring a harmonious and conducive environment for their spiritual journey. • Moderate food (Mitahara) is advised for better results. Oily and spicy food, smoking, drinking liquor, etc. should be avoided. Yogic practices performed under the influence of alcohol or consciousness- altering drugs may not give desirable results and outcomes. • Regular, continuous practice and faith are additional requirements for getting good results. • Yogic practices should be performed with awareness of the body. An individual should be aware of the state/condition of different body parts involved in the specic practice. One needs to develop the ability to withdraw one’s mind/attention from the outside world and bring it inwards. It is advisable to work with an accomplished teacher and master this practice as early as possible. • Reading, contemplation, and reflection on traditional Yoga texts will help resolve any doubts or queries about Yoga. 3.10 ADVERSE EVENTS • Yoga is generally safe if learnt and practiced properly and intelligently. However, its improper use can be harmful. Sometimes, unintended and undesirable events may occur if necessary precautions are not taken during Yogic practices. Traditional Yoga texts also caution about the possibility of such adverse effects of Yoga practice. Adverse effects of Yogic practices are being reported in medical journals, newspapers, and other magazines from time to time. There may be several causes of the adverse events. • The adverse effects may be caused by non-uniformity in the understanding about life, living, and existence between the teacher/therapist and the student/patient. The therapist and the patient may not have the same educational and cultural background, due to which interpersonal communication becomes difcult and non-effective. • Yoga practices may be harmful if the patient does not reveal his/her medical conditions to the Yoga therapist. • The person (stakeholder) may over-use, misuse, or abuse learning and practice of Yoga; or may not use them adequately. Misuse of Yoga techniques can be dangerous. All Yoga practices should initially be done under proper supervision. Any adverse event like any kind of pain, agitation or problems in breathing should be appropriately informed to the therapist or the instructor. In case of any adverse event, Yoga practice should be immediately suspended till proper guidance is available. CONSUMER INFORMATION ON PROPER USE OF YOGA 41 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Yoga is a procedure-based therapy. Yoga consumers need to follow the procedures and techniques properly. Unintended and undesirable events may occur if the consumers do not follow the right procedure. • Yoga prescribes adoption of certain body positions termed Asana (posture). Beginners or perfectionists can sustain injury if they do not grasp and understand the guiding principles in adopting and maintaining these positions. An over-enthusiastic individual may tear crucial ligaments of the knee joint in order to sit with crossed legs (Padmasana). One may sustain injury to the cervical spine during topsy-turvy positions (standing on the head or shoulders). • While working with breath and breathing during Pranayama, people can disturb other vital functions while attempting forced breath-holding with different ratios beyond their capacity due to the wrong understanding of the term Kumbhaka (lled state of a container). • For Shatkarmas/Shatkriyas (Yogic cleansing practices), the consumer (Sadhaka) has to be careful and perform these practices under the guidance of an able Yoga teacher. If guidelines are not followed, unintended and undesirable event may take place. For example, a person can experience a headache. Water can enter the ear passages (Eustachian tubes) if Jalneti is not performed properly. Similarly, a person can bleed from the nose during the process of Sutra-Neti if the catheter is forced along blocked passages. • The consumers of Yoga should remember that these events are preventable by taking proper precautions. It is, therefore, advised that Yoga practices should be performed under the guidance of a Yoga expert or a certied Yoga instructor. 3.11 INTERACTIONS AND CONTRA-INDICATIONS 3.11.1 INTERACTIONS • Yoga is a drugless system of therapy. It is generally safe if practiced under proper guidance and with good understanding. Yoga can be practiced along with conventional and other systems of complementary and alternative medicines. • There are several systems of Yoga, each comprising certain components, aspects, and practices. For example, Patanjala Yoga Sutras (PYS) mention eight aspects (Ashta-Angas); Hatha Pradipika mentions four aspects (Chatur-Angas); Gheranda Samhita mentions six aspects (Shad-Angas); and so on. Bauddha tradition mentions eight pathways (Ashta-Marga). • All the components, aspects, and practices mentioned in various traditional Yoga systems can be conveniently employed and practiced in an interactive manner. However, from time to time, due importance may be given to any one system according to the needs of the consumer/stakeholder to develop a sense of balance, integration, and equilibrium. 3.11.2 CONTRA-INDICATIONS • Yoga is generally safe; however, there are certain conditions where certain practices are not to be practiced to avoid adverse events. The contra-indications can be broadly categorised as follows: Age-related contra-indications are related to the age of the practitioner. Persons of a specic period, such as children or older people, should not perform certain practices. For example, for old persons, Asanas involving extreme bending or maintaining the Asanas for long are contra- indicated. In the same way, in the case of children, subjectively experienced parameters in Yogic practices cannot be monitored and modied. CONSUMER INFORMATION ON PROPER USE OF YOGA 42 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Gender-speciccontra-indications are related to the gender of the practitioner. Some practices are not to be practiced by the specic gender. For example, Mayurasana is not advised for females as it causes too much pressure on their reproductive organs. Diseaseandbodyconditions-speciccontra-indications indicate that a person with a certain illness or condition should not practice specic Yogic practices. Some Yogic practices are not advised in acute infections, life-threatening conditions, poisoning, burns, fractures, and psychiatric conditions. For example, forward-bending practices should not be practiced by persons suffering from back-ache or cervical spondylitis; Bhastrika Pranayama should not be practiced by a person having high blood pressure. Prone - lying Asana are contra-indicated during pregnancy; similarly, except for certain meditative and relaxing postures, Yogic practices are generally not advised during menstruation. Psycho-physicalconditions-speciccontra-indications specify the limitation related to the state of body and mind. For example, Yogic practices should not be performed in a state of fatigue, when the mind and body cannot work properly. Dynamic practices such as Surya - Namaskara should not be done in a hyper-mental state. Yogic practices should not be performed with a full stomach. Climate and weather-related contra-indications specify the unsuitable climatic condition for certain Yoga practices. For example, Kunjal kriya is not advised during the rainy season; Pranayama should not be practiced in the open during heavy winds. Sheetali and Seetkari Pranayamas are not to be practiced during cold conditions. 3.12 POSOLOGY OF YOGA: HOW MUCH YOGA IS GOOD? • The approach of Yoga is quite different from the approach adopted in physical exercises, body-building practices, tness programmes, games, sports, dancing, singing, talking, physiotherapeutic exercises, martial arts, and such other psycho-physical or psycho-physiological practices, where external tools and means are used to get objectively measurable and visible results outside the body. • All kinds of Yoga, if properly understood, learnt, and practiced under the supervision of a competent teacher (Guru) or expert, are helpful and give positive results. Different schools of Yoga employ different approaches for individuals with different psycho-physical and psycho-physiological congurations. Even the same school of Yoga adopts different approaches depending on individual differences. The reason attributed is that in Yoga, it is accepted that ‘No two individuals are alike’.Therefore, there cannot be one universal Yoga programme, even though the nal aim of all Yoga systems is the same,i.e., self-knowledge leading to freedom, emancipation, and realization of the universal nature of the so-called limited individualised consciousness. • However, general prescriptions may be given as follows: It is recommended that practicing Yogic techniques once or twice a day for a duration of 45 minutes will be benecial for beginners. But the condition and ability of the practitioner also is an important factor. The rationale for the duration is that the session of Yoga practice should not be very long. Yoga sessions should have a time limit that could be decided by the Yoga expert/ teacher/therapist as per convenience and need of the consumer. There are so many practices that can be put under broad categories such as Asana, Shatkarma, Pranayama, Mudra and Bandha, and Mantras. In one session, Yogic practices from each category are generally combined depending upon the consumer's needs. Duration for all practices in a session should specically be indicated. CONSUMER INFORMATION ON PROPER USE OF YOGA 43 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Yogic practices and techniques are to be performed under the supervision of a competent and trained Yoga therapist. All precautions and contra-indications should be strictly followed while practicing Yoga. Yoga implies a healthy lifestyle requiring conscious efforts to inculcate healthy food habits, relaxation, positive thinking, positive attitudes, and positive actions. Yoga being a procedure-based therapy implies that the correct procedure is to be followed by the consumers/practitioners (Sadhaka). 3.13 METHODS OF ADMINISTRATION • Yoga therapy is different from other therapies because it is individual-oriented. There are a large number of Yogic practices that are available for therapeutic purposes. These practices can be put in the following broad categories: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana (Meditation), Samadhi and Samyama, Bandhas, Mudras, Shat-karmas, Yukta-ahara (right food), Yukta- karma (right actions), and Mantra japa (repetitive chanting of the same syllabus or mantra). • While administering Yogic practices, the sequence or order of the practices and the number of repetitions remain an important issue. Here, it is essential to mention that there is no xed pattern regarding the sequence and the number of repetitions, as it depends on the orientation of the teacher. Depending upon the condition of practitioner/consumer, some practices are more emphasised and repeated many times. However, one thing is clear that various practices are combined together in one session to get good results. • The following steps can be adopted in Yoga therapy: The therapy starts with deep-breathing and self-awareness. Breathing practices, relaxation, and meditation are an integral part of regular practice not only to induce relaxation but also to raise the level of self-awareness. Yoga Nidra and Shavasana are examples in this respect. Highly traditional Yoga practices start with the lesson to dissociate the mind from the sensory objects, events, and happenings in the outside world. Thus, we learn to give rest to the ve sensory faculties and start getting connected (Yoga) with the physical body from the inside. This helps in creating awareness about the body, about the breath and breathing, and about the mind. However, this may not work well in cases of children and persons with low intelligence. One is guided to develop body-awareness through proprioception so that areas of tension, pain, and other disturbing messages reaching the mind can be recognized along with their intensity. Making a mental or written note of this observation could be considered a kind of ‘Yoga Diagnosis’ related to the ‘Structural Existence’ as experienced by the individual’. This will help in developing a proper protocol for self-management at the physical level through suitable Yoga practices. Later, one is educated to sense, feel, experience, and recognize the flow of in-breath and out- breath, the speed of the movement of the breath, its experiential pathway, and its destination inside the body. This observation may be treated as another kind of ‘Yoga Diagnosis’ related with the ‘vital or functional aspect as experienced by the individual’. In another lesson, one is educated to sense, feel, experience, and recognize the gross body movements related with natural, spontaneous, involuntary breathing at different horizontal levels of the trunk corresponding to the concept of ‘Lotuses’ or ‘Chakras’ in the traditional Yogic literature. This is yet another way of establishing ‘Yoga Diagnosis’ in respect of the ‘vital functional aspect as experienced by the individual’ to develop treatment protocols for the practitioner/stakeholder. CONSUMER INFORMATION ON PROPER USE OF YOGA 44 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Similarly, one is helped to recognise positive, negative, and/or neutral nature of memories, feelings, emotions, thoughts, and actions, which are directly related with the psyche or the mind (Antah-Karana) of the person. Data collected in respect of various subjectively (internally) experienced and monitored parameters associated to the physical structure, breath and breathing representing vital aspects, memories, feelings, thoughts, emotions, and the quality of one’s life, and living are used to establish different kinds of ‘Yogic Diagnosis’ in respect of important components contributing the formation, development, and operation of (human) consciousness. Help of modern ways of studying the functioning of the internal (vital) organs along with modern and ancient medical diagnostic procedures are useful and should be taken into consideration to formulate suitable Yoga Education-cum-Treatment protocols to guide the practitioners/ consumers. Self-responsibility is an important condition for improving the health. Consumers should be motivated to develop a basic understanding of healthy lifestyle, awareness of proper posture, proper breathing, proper diet, rest, and relaxation. They should be helped to get guided by the flow of breath through important pathways or channels inside the body. In the longer run, these understandings will inculcate positive attitudes towards a healthy lifestyle. The practices should be chosen carefully as per the medical conditions, age, ability, and other requirements of the individual. 3.14 SELF-LEARNING AND SELF-PRACTICE OF YOGA • Yoga therapy requires an active role on the part of a consumer/practitioner, but, at the same time, self-medication, especially for beginners, is not advisable. Many times a person starts performing Yoga on his/her own. This may sometimes prove harmful. At the initial stage, close supervision of a Yoga expert is encouraged or rather required. • Traditionally, every aspirant (stakeholder) requires to be initiated (Diksha) for using Yogic practices properly to avoid injuries and accidents. Initiation is followed by proper education (Shiksha) so that the aspirant use different Yoga techniques with the right attitude and for the right purpose. • ‘Do-It-Yourself’ kind of Yoga literature may not be useful as each individual is unique and requires an individualized package. Therefore, in the beginning, an individual should avoid self-practice of Yoga. He/she should learn the techniques of Yogic practices under the supervision of a Yoga expert/ therapist until he/she is capable of continuing the practices on his/her own. • Afterwards, regular self-practice may be continued as per one’s requirements and capacity. In this regard, the following points are to be taken care of. During or self-guided practice, the consumer should follow all precautions and guidelines. He/ she should always notify if there is no improvement, or if some adverse events or symptoms arise during and/or after Yoga practice. Yoga is a procedure-based therapy. There is no shortcut to any practice. During self-guided practice, it has to be ensured that the proper procedure is followed. For this, all the steps involved in a Yogic practice should be duly followed by the consumer. Writing a personal diary regarding the Yoga practice may be useful during self-guided practice. CONSUMER INFORMATION ON PROPER USE OF YOGA 45 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • The consumers can take the help of publications that explain the practices and techniques. However, consumers should ensure that the publications are published by reputed Yoga institutions such as MDNIY, SVYASA, Kaivalyadhama, Bihar School of Yoga, etc., and Yoga Gurus like Swami Sivananda, late B.K.S. Iyengar, T Krishnamacharya, etc. These publications may be of immense use to well- educated and well-informed Yoga students of this system. • It must be emphasised again and again that the important role of a teacher and guide in the initial stage of Yoga learning cannot be replaced by any other substitute in traditional Yoga. However, well-made illustrative animation lms with a good and clear commentary by experienced Yoga practitioners may certainly serve useful purpose in the direction of self-learning and self-education to manage one’s condition. REFERENCES • Choudhary, A., Choudhary, T. S., and Mishra, R. (2012). ‘Effect of Yoga intervention in chronic rhinosinusitis’. International Journal of Bioassays, 1(12), 214–216. • Cohen, B. E., Chang, A. A., Grady, D., and Kanaya, A. M. (2008). ‘Restorative Yoga in adults with metabolic syndrome: a randomized, controlled pilot trial’. Metabolic Syndrome and Related Disorders. 6(3), 223–229. • Hawrelak, J., and Myers, S. (2009). ‘Yoga in pregnancy’. Journal of Complementary Medicine: CM, The, 8(2), 59. • Huang, A. J., Jenny, H. E., Chesney, M. A., Schembri, M., and Subak, L. L. (2014). ‘A group-based Yoga therapy intervention for urinary incontinence in women: a pilot randomized trial’. Female Pelvic Medicine & Reconstructive Surgery, 20(3), 147. • Jaya singhe, S. R. (2004). ‘Yoga in cardiac health (a review)’. European Journal of Cardiovascular Prevention & Rehabilitation, 11(5), 369-375. • Malhotra, V., Singh, S., Tandon, O. P., & Sharma, S. B. (2005). ‘The benecial effect of Yoga in diabetes’. Nepal Medical College journal: NMCJ, 7(2), 145-147. • Manchanda, S. C., Narang, R., Reddy, K. S., Sachdeva, U., Prabhakaran, D., Dharmanand, S., & Bijlani, R. (2000). ‘Retardation of coronary atherosclerosis with Yoga lifestyle intervention’. The Journal of the Association of Physicians of India, 48 (7), 687-694. • Meyer, H. B., Katsman, A., Sones, A. C., Auerbach, D. E., Ames, D., & Rubin, R. T. (2012). ‘Yoga as an ancillary treatment for neurological and psychiatric disorders: a review’. The Journal of neuropsychiatry and clinical neurosciences, 24(2), 152-164. • Mishra SK, Singh P, Bunch SJ, Zhang R. (2012). ‘The therapeutic value of Yoga in neurological disorders’.Ann Indian Acad Neurol. 2012 Oct;15(4):247-54. • Narendran S, Nagarathna R, Narendran V, Gunasheela S, Nagendra HR. (2005). ‘Efcacy of Yoga on pregnancy outcome’. J Altern Complement Med. 2005 Apr; 11(2):237-44. • Sharma, M. (2014). ‘Yoga as an alternative and complementary approach for arthritis: a systematic review’. Journal of Evidence-based Complementary & Alternative Medicine, 19(1), 51-58. • Soni, R., Munish, K., Singh, K., & Singh, S. (2012). ‘Study of the effect of Yoga training on diffusion capacity in chronic obstructive pulmonary disease patients: A controlled trial’. International Journal of Yoga, 5 (2), 123. • Ulger, O., &Yaglı, N. V. (2011). ‘Effects of Yoga on balance and gait properties in women with musculoskeletal problems: a pilot study’. Complementary Therapies in Clinical Practice, 17(1), 13-15. CONSUMER INFORMATION ON PROPER USE OF YOGA 46 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Smith, C., Hancock, H., Blake-Mortimer, J., & Eckert, K. (2007). ‘A randomized comparative trial of Yoga and relaxation to reduce stress and anxiety’. Complementary Therapies in Medicine, 15(2), 77-83. • Young wanichsetha, S., Phumdoung, S., & Ingkathawornwong, T. (2014). ‘The effects of mindfulness eating and Yoga exercise on blood sugar levels of pregnant women with gestational diabetes mellitus’. Applied Nursing Research, 27 (4), 227-230. BIBLIOGRAPHY • Basavaraddi, Ishwar V. (ed). (2011). Yoga Teacher’s Manual for Yoga Teachers. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Yog asana. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Pranayama. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Shatkarma. New Delhi: Morarji Desai National Institute of Yoga. • Bhavnani, Yogacharya Ananda Balayogi (compiled and edited) (2007).Principles and Methods of Yoga Therapy. Retrieved February 14, 2017 from https://www.researchgate.net/publication/241276627_ PRINCIPLES_AND_METHODS_OF_YOGA_THERAPY_Compilation • Gharote, M.M., Jha, V.K and Devnath P (eds). (2015). Therapeutic references in Traditional Yoga Texts. Lonavala: The Lonavala Yoga Institute. • Geeta S. Iyengar. (1983). Yoga: A Gem of Women. Zaccheus Entertainment. India. • Iyengar, B.K.S. (2019) Arogya Yoga. Rohan Prakashan. India • Iyengar, B.K.S. (2014). Yoga-The path to Hollistic Health. DK; UK ed. edition. • Iyengar, B.K.S. (2012). Light on Yoga. London: Harper Collins. • Iyengar, B.K.S. (2015). Yoga for Sports. Westland, India. • Karambelkar, P.V. (2005). Patanjala Yoga Sutras. Lonavala: Kaivalyadham. • Saraswati Swami Satyananda. (2007). Nine Principles Upanishads. Munger, Bihar, India: Yoga Publications Trust. • Saraswati Swami Satyananda. (2011). Four Chapters on Freedom. Munger, Bihar, India: Yoga Publications Trust. CONSUMER INFORMATION ON PROPER USE OF YOGA 47 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 4 PREPARATION OF YOGA PROTOCOLS CONSUMER INFORMATION ON PROPER USE OF YOGA 48 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 49 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 4.1 ‘DO-IT-YOURSELF’ TYPE OF SELF LEARNING AND PRACTICE OF YOGA THERAPY Like all other conventional medication therapies, ‘Yoga Education-cum-Therapy’ also requires some preparation. This preparation for ‘Yoga Education-cum-Therapy’ involves the following: • Certain Yoga practices require preparations such as selecting a proper place, suitable time, material for sitting, food, society, and environment. Therefore, these parameters considered carefully to get proper results and effects from Yoga practices. • In consultation with various Yoga institutions and based on the results of the available research materials, MDNIY, New Delhi, has prepared protocols for people suffering from most common clinical conditions such as asthma, hypertension, stroke, diabetes, and cancer. Books and lms are also being prepared in this regard. Literature of similar nature published by the Bihar School of Yoga, SYASA, and B.K.S. Iyengar is also available in the market. • It is advisable that the consumers who are willing to undergo ‘Yoga Education-cum-Therapy’ should have preliminary sessions to sensitise themselves in respect of the following parameters: 1. Developing the ability to withdraw one’s mind from the external world for some time in order to work with Yoga practices. Usually, we spend most of our time and life in work outside the body. 2. Developing awareness of the condition of one’s physical body at rest, e.g., areas of tension, pain, heaviness, heat, and tremors. 3. Developing awareness of body movements related to spontaneous, natural, involuntary breathing and voluntary breathing (inhalation and exhalation) so that these movements could be corrected if found to be wrong and/or disturbed. 4. Developing an attitude to observe and witness the memories, feelings, emotions, thoughts, etc., if aroused during Yoga practices. 5. Thus, everyone has to prepare one’s body, breath, breathing, and mind for the practice of Yoga in the proper way and in the right direction to get optimum results in a reasonable time. • Cleansing processes of Hatha Yoga (Shuddhi Kriyas or Shatkarmas) require suitable materials for their practice. For example, plastic tube or nasal catheter for Jala-neti; about 45-cm-long cotton threads prepared in a special way for Sutra-neti; muslin cloth strip (7–8 cm width and of suitable length) for Vastra-dhauti; warm water with salt for Jala-neti, Vamana-dhauti, Shankha-prakshalana, Basti, and Vajroli kriyas; clean air for Kapalbhati and other breathing techniques, etc. All these materials should be of good quality. The consumers should take proper guidance from the therapist before self-practice. 4.2 CHILDREN, PREGNANT WOMEN, LACTATING MOTHERS, AND ELDERLY • Yoga is a ‘procedure-based education-cum-therapy’ and is generally safe, if learnt and practiced properly. Right from the age of 8 to 9 years onwards, Yoga is available to one and all irrespective of caste, creed, sex, nationality, belief system, and religion. The old, very old, ill, and terminally ill people can be the learners and the practitioners of Yoga according to their needs, wants, and aspirations. However, proper instructions and special precautions are required for children, pregnant and lactating women, and elderly individuals, as their health statuses and needs are different. Therefore, Yogic practices and techniques are to be carefully selected and modied so as cater to their health status, special needs. • Suitable modules and guidelines have been prepared by MDNIY and are available for use by different groups of individuals. CONSUMER INFORMATION ON PROPER USE OF YOGA 50 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 4.2.1 CHILDREN • Children need such practices that will help in the physical, mental, moral, and spiritual development of their personality. Active practices of repetitive nature will prove more benecial and effective in this respect. • The National Educational System provides ‘Career Oriented Education’ according to the potential talents, skills, capacities, and inbuilt conguration of the children. Traditional Yoga education is expected to make them aware of their human nature. • In Indian tradition, in certain communities, around the age of 9 years, the boys are introduced to the Yogic breathing technique of ‘alternate nostril breathing’ while maintaining a stable and comfortable sitting position with a ‘let-go’ feeling (Asana). After this kind of Pranayama, the child is taught the recitation of ‘AUM’ or ‘OM’ and Gayatri’ or Savitari Mantra. Slowly, they are introduced to recitation of other important Mantras and worshiping the family deity in 16 ways. • The system of ‘Salutation to the Sun’ (Surya Namaskara) is the best for growing children to take care of their body, mind and spirit. It is being taught in many Indian schools, gymnasiums, and at homes. The overall logic, aims, and objectives of this practice and the modus operandi need to be properly highlighted to bring out the secular and universal nature of this system. • Certain Yogic practices connected with withdrawal from the outside world (Pratyahara) and meditation on the self should be avoided for small children as these practices require focused attention on the ‘self’ inside the body. These practices are contrary to the basic nature of children and, therefore, are to be avoided. 4.2.2 PREGNANT WOMEN • Yoga can and should be practiced during pregnancy under proper supervision and guidance after consultation with the doctor. Many antenatal care centers are giving instructions in Yoga practices. • Well-illustrated and properly written books on ‘Yoga for pregnant women’ with Yoga protocols for different trimesters are available in the market. MDNIY is also working on these lines, and their literature will be available in the near future. • Many antenatal clinics and Yoga centers are running regular classes and workshops for pregnant women. • There are certain practices and techniques to be avoided or modied during pregnancy. • There are suitable Yoga postures (Asanas), which can be adopted by pregnant women to reduce their back pain; for prevention of abortions and miscarriages; for taking care of the swelling of the feet; and to prepare them for normal delivery. • Women are taught to learn about the strong contraction of the chest muscles during exhalation to develop the downward-acting force during labor pains (bearing down) to assist the movement of the foetus through the birth canal in antenatal clinics. However, they are not made aware of the possibility of developing disturbing conditions such as the prolapsed uterus, hernias, urine incontinence if they continue breathing even after the delivery. Yoga teachers should make pregnant women aware of such a possibility so that they can follow the right way of breathing according to the concept of the working of Prana-Vayu and Apana-Vayu in Yoga. • Recitation of suitable sounds with the right way of breathing according to the Yogic concept of Prana- Apana-Vayus could be used during pregnancy to have a tranquillising and positive effect on the growth of the foetus. CONSUMER INFORMATION ON PROPER USE OF YOGA 51 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Simple stretching practices for the spine, based on Yogic concepts, could help pregnant women to take care of back pains. • Pregnant women need to be advised on what not to be done during the different stages of pregnancy. 4.2.3 LACTATING WOMEN (YOGA FOR WOMEN AFTER DELIVERY) • A Yoga teacher can guide women after delivery to assist them in the natural and proper involution of the uterus, to tone up the muscles of the lower abdominal wall, which were overstretched during pregnancy. Yogic practices include gentle twists, which can help to bring the uterus, pelvic floor, and abdominal muscles back to normal. • Women should be made aware of the importance and necessity of returning to the naturally correct breathing habits based on the Yogic concept of Prana and Apanavayus as soon as possible after delivery. This will work like preventive measures to protect women from developing incontinence of urine, prolapsed uterus, and such other disturbing conditions due to (wrong) breathing habits related to bearing down during labor pains, which may continue after delivery. It is usually recommended to start Postpartum Yoga practice after three to six weeks of recovery time after a vaginal birth and longer after a caesarean. Postpartum Yoga is a modied, low-intensity Yoga practice consisting of breathing practices, Pranayama and relaxation techniques. It is advised to start Yoga practice under the guidance and supervision of a physician or yoga therapist. 4.2.4 ELDERLY PERSONS • Elderly people start experiencing and manifesting various kinds of health-related problems, which may impair the efcient functioning and working of different faculties and abilities important for leading normal productive social, family, and ofce life. • Yoga education and practices can help such people to develop adequately strong awareness of their ‘self’; such practices can also help them to be active and focused, which is a must for the working environment. • For elderly people, the emphasis should be on the following parameters or components: Body (physical) awareness. Breath awareness. Awareness about internally aroused sensations related to the movement of in-breath and out- breath through the ear openings, eyes, and olfactory areas. Awareness about gross physical movements related to involuntary and voluntary breathing. Awareness about the flow of memories, thoughts, feelings, and emotions and getting guided by the positive ones to develop a universal state of consciousness. Working with different sounds/chanting (Mantras) through recitation. • It is essential that elderly people should be warned to protect themselves from the temptation of performing difcult body postures as they may be having osteoporosis and other chronic medico- surgical conditions. They may be susceptible to lose body balance. However, maintaining slow stretching of muscles to extend up to the covering of the bones (periosteum) can help in the treatment of these conditions. Using of props and supports will be benecial for elderly people. CONSUMER INFORMATION ON PROPER USE OF YOGA 52 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India BIBLIOGRAPHY • Basavaraddi, I. V. (2009). Yogic Management of Geriatric Disorders. New Delhi: Morarji Desai National Institute of Yoga, • Chanchani, Swati & Chanchani, Rajiv. (2008). Yoga for Children. New Delhi: UBS Publishers’ Distributors Pvt. Ltd. • D’Souza, Sandhu. (2006).Yoga&Women’s Health. New Delhi: Sports Publication. • Gibbs, Bel. (2003).Yoga for Children. London: Lorenz Books. • Khalsa, Shakta Kaur.(2007). Yoga for Women. London: Dorling Kindersley Ltd. • Sitadevi, Yogendra.(2004). Yoga Physical Education for Women. Mumbai: The Yoga Institute, Yogendra Publications. • Yogendra, Hansa Jayadeva. (2006). Pregnancy, Parenthood &Yoga. Mumbai: The Yoga Institute. • Geeta S. Iyengar. (1983). Yoga: A Gem of Women. Zaccheus Entertainment. India. CONSUMER INFORMATION ON PROPER USE OF YOGA 53 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 5 PROCEDURE-BASED YOGA EDUCATION-CUM-THERAPY CONSUMER INFORMATION ON PROPER USE OF YOGA 54 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 55 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Yoga has highly specic practices/techniques, which can be used to produce desirable results or effects inside the system. • Patanjali’s Yoga Sutras mention two types of Yoga: (1) Working with the externalising faculties and abilities of the self, enabling the person to work in the external world (Bahya-akasha). It is termed as Bahiranga Yoga, and (2) Working with the internalising faculties and abilities of the self, enabling the person to work with the ‘self’ (inside the body) (Antara- akasha). It is termed as Antaranga Yoga. Groups of practices termed as Yama, Niyama, Asana, and Pranayama constitute Bahiranga Yoga and they are useful for those who want to lead an active and responsible worldly or material life (Bhautika Yoga) involving working with sensory-motor organs (Jnanendriyas and Karmendriyas). The practice of Pratyahara introduces a Yoga practitioner to Antaranga Yoga consisting of Dharana, Dhyana, and Samadhi as one starts working with one’s ‘self’ (Chitta), leading to ‘Spiritual (Adhyatmika) Yoga’. • All these groups of Yoga practices along with counselling for proper diet, nutrition, exercise, work habits, and social life can be used in therapy. Recitation of suitable Mantras is also useful and effective in its own way. Regular practice may alter the Yoga practitioner's behaviour and dietary habits. • All these practices are important for a healthy body and healthy mind. Here, it is important to mention that practices such as Yama (restraints), Niyama (observances), Yukta-ahara (right food), and Yukta- Karma (right actions) are required to be followed by all always in life. These practices are not limited to any space or time. However, there are other Yoga practices like Shatkarma, Asana, Pranayama and Dhyana that are limited in time and space. These practices can be used as per the requirement and capacity of the individual/consumer. • There are certain guidelines to be followed by Yoga practitioners to get good results. 5.1 GENERAL GUIDELINES FOR YOGA PRACTITIONERS Before Practice • Shaucha (cleanliness) must be maintained. It includes cleanliness of body, mind, and surroundings. It means that Yogic practices should be performed with a clean body and mind in a clean and airy place. • During Yoga practice, the mind and body should be in a relaxed state. It should not be practiced in exhaustion or in a hurry. • Yoga should be practiced in a well-ventilated place, which is free from dust, smoke, bad odour or too much wind. • Yoga should be practiced preferably in the early morning before sunrise or within two hours after sunrise. Yoga can be practiced in the evening also, but it has less benets. • Yogic practices should be done on an empty stomach, or keep at least a gap of three to four hours after a full meal and two hours after a light refreshment. The bowel and bladder should be empty before performing Yogic practices. • A carpet, folded blanket or a mattress should be used for performing Yogic practices. • Loose, light, and comfortable clothes should be worn while practicing Yoga. Cotton clothes are preferable. Spectacles and wrist watches should be removed before doing Yoga. • Moderate meals are advised for better results. Oily and spicy food, smoking, and drinking liquor should be avoided. CONSUMER INFORMATION ON PROPER USE OF YOGA 56 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • In case of medical conditions such as chronic disease, pain, and cardiac problem, Yoga therapist and/or physician should be consulted before performing Yogic practices. During Practice • Yoga session should start with a prayer or invocation to relax the mind and make the environment conducive for performing Yogic practices. • Practices should be performed slowly in a relaxed manner with full body-mind awareness. • Practices should be performed as per an individual’s capacity. • Body movements should be smooth. Jerks, force, and/or pressure should always be avoided. • Any Yogic practice should be discontinued immediately if there is severe pain in any part of the body. • Yoga session should be concluded with meditation/deep silence and end-prayer (Shanti-Path). After Practice • Bath may be taken only about 25–30 minutes after the conclusion of a Yoga session. • Food should not be taken immediately after performing Yogic practices. Light food may be taken only after a gap of 15–30 minutes of the Yoga session. 5.2 YAMA AND NIYAMA • Yama and Niyama are considered the prerequisites for Yoga Sadhana, which should always be followed by all. Yamas (restraints) can be referred to as the code of conduct to be followed in social life, while Niyamas (observances) can be considered as the code of conduct to be followed in personal life. Together they help in achieving high standards in our personal and social life. • Yama consistsofthefollowingverestraints: 1. Ahimsa (non-violence). 2. Satya (truthfulness). 3. Asteya (non-stealing). 4. Brahmacharya (celibacy). 5. Aparigraha(non-possessiveness or not to possess beyond actual needs). • Niyamaconsistsofthefollowingveobservances: 1. Shaucha (internal and external purity). 2. Santosha (contentment). 3. Tapas (austerity). 4. Swadhyaya (studying scriptures to acquire right knowledge) . 5. Ishwarpranidhana (surrendering to God). • HealthbenetsfromthepracticeofYamas and Niyamas Yama and Niyama are helpful for stress management. Stress is generally caused by undisciplined life. Yama and Niyama induce discipline; and thereby help to manage stress and bring happiness in life. Yama can enhance social health by improving interpersonal relationships. Niyama help in improving the mental and spiritual health of an individual. 5.3 ASANA • Asanas are psycho-physical postures adopted by the individual to work inside the body. Asana (body position becoming a posture) has to be maintained for some length of time. One is expected to work with one’s breathing during this period (PYS: II.49). CONSUMER INFORMATION ON PROPER USE OF YOGA 57 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • According to Patanjali, it is a comfortable position enabling the person to sit for extended periods. He denes Asana as Sthiram Sukham-Asanam (PYS: II.46). It is one of the eight aspects (Ashta-Anga) or limbs of Yoga. It is the comfortable position, which facilitates the performance of Pranayama, Dharana, Dhyana, and Samadhi. • Hatha Pradipika states that the practice of Asanas brings about steadiness, health, and (a feeling of) lightness of body parts. (Kuryat-Tad-Asanam Sthairyam-Arogyam Changa-Laghavam) (HYP: I. 17). • Correct body postures are essential as they control the limbs and nervous system and facilitate meditation. • There are various Asanas. Regarding the number of Asanas, there is no unanimity. Gheranda Samhita puts the number of Asanas as 84 lakhs or 8.4 million. The text considers only 84 as important, and out of these 84 Asanas, it further states that only 32 Asanas as being useful in this world (GS: II/1-2). Hatha Pradipika describes 15 Asanas. • Asanas can be classied in several ways. On the basis of utility, Asanas can be classied as meditative Asanas, cultural Asanas, and relaxing Asanas. On the basis of the physical position adopted, Asanas can be broadly put in the following groups: standing Asanas, sitting Asanas, prone-lying Asanas, supine-lying Asanas, topsy-turvy Asanas, and balancing Asanas. a. Standing: Asanas: Tadasana, Trikonasana, Parshvakonasana, Vrikshasana, etc. b. Sitting Asanas: Padmasana, Siddhasana, Bhadrasana, Swastikasana, Virasana, Utkatasana, Vajrasan, Simhasana, Gomukhasana, Vakrasana, Ardhamatsyendrasana, Guptasana, Gorakshasana, Garbhasana, Pashchimottanasana, Kurmasana, Uttanamandukasana, Ushtrasana, Yogasana, Suptavajrasana, Shashankasana, Mandukasana, etc. c. Prone-lying Asanas: Makrasana, Bhujangasana, Shalabhasana, Dhanurasana, etc. d. Supine-lying Asanas: Pawanmuktasana, Uttanapadasana, Halasana, Chakrasana, Matsyasana, Shavasana. e. Topsy-turvy Asana: Viparitkaraniasana, Sarvangasana, Shirshasana, etc. f. Balancing Asanas: Garudasana, Mayurasana, Bakasana, Kukkutasana, etc. • Sequencing of the Asanas during their practice is an important issue. There are various versions regarding the sequence of Asanas. Some schools adopt a natural evolutionary sequence, which occurs in the initial stage of life. As per this approach, a beginner is advised to start with supine-lying Asanas, then to prone-lying Asanas, then sitting and standing Asanas, and nally to, balancing Asanas. • Some schools adopt a different approach starting with standing Asanas, then sitting ones, then prone- lying, supine-lying, and balancing Asanas. • However, the basic idea is that Asanas should be practiced in a graded sequence, i.e., from easy Asanas to difcult Asanas. Further, a few Asanas from each group can be selected depending on the requirement. It is not necessary that all Asanas from each group are practiced everyday. • Salient features of Asanas Asanas are considered as an important aspect of Yoga practice and a pre-requisite for performing other Yoga practices. In Hatha Yoga, Asanas (body postures) are practiced to help open the Nadis (energy channels) and the Chakras (psychic energy centers). CONSUMER INFORMATION ON PROPER USE OF YOGA 58 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India The Asanas have been adopted from the nature by the Yogis based on their observations. Yogis observed that a person, while engaged in various activities, adopts various postures. Animals and birds also have their own postures or ways of sitting. On the basis of their experience, Yogis selected certain postures, which they considered useful for Hatha Yoga Sadhana. These postures were taken not only from animals and birds, but also from the non-living things in nature. As Asanas imitate the postures of birds, animals, objects, and nature, they have been named after them. Asanas are psycho-physical in nature. They involve both body and mind. Asanas develop body and breath awareness as the movement of body parts is synchronised with breathing. Asanas are important for spiritual growth. They act upon body and mind and integrate both. Without this, spiritual growth is not possible. Asanas may be practiced by people of all ages as per their capacity or as advised by Yoga experts. Asana is considered as the rst part of Hatha Yoga.Their therapeutic signicance has been highlighted in the following verse from Hatha Pradipika: Kuryat-Tad-Asanam Sthairyam-Arogyam Changa-Laghavam (HYP: I.17), i.e., regular practice of Asana alleviates diseases and contributes to good health and efcient body. Difference between Asanas and physical exercises • There are distinctions between Asanas and physical exercises. They differ in their objectives, modus operandi, and the benets they give. • Asanas were evolved for spiritual purposes; while the physical exercises are meant for physical tness. • Modus operandi of Asanas is also different from that of physical exercises. Asanas are psycho- physical in nature. They involve both mind and body while physical exercises are basically physical in nature. During the practice of Asanas, breath awareness is essential. In Asana, breath should be synchronised with the movement of specic body parts, which it involves. • Another distinction between the two is related to physiology and anatomy. Asanas establish proper rhythm in neuro-muscular tone. They enhance the flexibility of stretched organs of the body without putting extra pressure on the heart, while in physical exercises, the heartbeat increases as a result of extra burden on heart. Generally speaking, physical exercises exhaust the body, which is not the case for Asanas. • Asanas benet the mind and the body; while physical exercises benet mainly the body. • For important Asanas and their benets, please see Annexure 5. 5.4 PRANAYAMA Pranayama can be referred as the breathing techniques that steady the body and mind. According to Patanjali, Pranayama is the cessation of the movement of inhalation and exhalation (PYS: II.49). Pranayama is made of two words: Prana (subtle life force) and Ayama (expansion and extension through control).In Yogic terminology, Pranayama is a systematic process by which control over Prana is achieved through controlled breathing. Here, it is important to know that breath and Prana are two different but closely interconnected concepts. The existence of Prana, a vital life force, depends upon the breath. Without breath, there will be no Prana. Thus, Pranayama is related to breathing; but it is not a simple breathing exercise, rather it is more than that. Pranayama is highly conducive making the mind one-pointed (Ekagra), which is an essential requirement for inner (Antaranga) Yoga consisting of higher Yogic practices of Dharana, Dhyana, and Samadhi. By calming the mind, it leads to spiritual development. Pranayama works at the subtle level of personality. CONSUMER INFORMATION ON PROPER USE OF YOGA 59 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Salient features of Pranayama • Pranayama is related to respiration, which consists of two physiological processes: inhalation and exhalation. Respiration assists in the metabolic process in which nutrients are converted into useful energy in a cell. It also ensures a proper supply of oxygen to the brain. • Pranayama consists of three phases: (a) Puraka (slow, deep, and prolonged inhalation), (b) Kumbhaka (retention of breath inside or outside), and (c) Rechaka (slow and prolonged exhalation). The ideal ratio of Puraka, Rechaka, and Kumbhaka is mentioned as 1:4:2. • Puraka: Puraka refers to conscious, slow, deep, and prolonged inhalation. It enhances the intake of oxygen. During inhalation one has the feeling and awareness of an internal space getting lled. • Kumbhaka: Kumbhaka means pause in breathing. It can be considered as retention of breath. This can be done in two ways: (1) Antar Kumbhaka or retaining the breath inside after inhalation (Puraka); (2) Bahya Kumbhaka or retaining the breath outside after exhalation (Rechaka).In Kumbhaka, one has the feeling and awareness of internal space being in a lled condition during the retention of breath inside or in emptied condition during retention of breath outside. Kumbhaka helps in the process of metabolism; and assists in more efcient exchange of oxygen and carbon dioxide. Through regulated breathing, Kumbhaka ensures a sufcient supply of oxygen to the brain; and thus, enhances the efciency of the brain. • Rechaka: Rechaka is an act of exhalation done very slowly. The ideal duration of Rechaka is supposed to be twice the duration of Puraka. The process of Rechaka starts at the end of Kumbhaka. Conscious, slow, and prolonged exhalation in Rechaka helps in completely pushing the carbon dioxide out of lungs. During the phase of exhalation, one has the feeling and awareness of the internal space getting emptied. • Pranayama is not just working with different time ratios for inhalation, exhalation, and breath holding. Through working with the flow of breath inside the body, one starts becoming aware of the visceral functions, thereby giving rise to awareness of the ‘self’. Gross body movements experienced during normal and voluntary breathing without getting involved in any kind of worldly actions or activities can lead to activation of memories, feelings, emotions, thoughts, actions, and behaviors. • The mechanics of working (modus operandi) of Yogic breathing techniques (Pranayama) is different from the usually followed breathing exercises. The subtle differences between breathing exercises and Pranayama should be properly understood in order to apply Pranayama in therapy. These points are summarised below. Pranayama requires one’s attention to be focused on the flow of breath and the gross body movements related with breathing. This helps one to develop awareness of the mechanics of involuntary and voluntary breathing as well as one’s breathing pattern. The breathing pattern requires to be corrected if found disturbed and incorrect, according to Yogic concepts. In initial stages, this is done by developing awareness of the ‘flow of in-breath and out-breath’ (Svasa-Prasvasa) through nostrils (Nasikya Prana) and/or mouth (Mukha Prana) guiding the individual along certain pathways (Nadis), destinations, and various happenings at these destinations. Later on, one is advised to work with other body openings. This practice is slowly modied through regulated, controlled, and monitored phases of breathing: (1) inhalation (Svasa) leading to awareness of the body space/s getting lled (Puraka); (2) the space/s remaining in a lled state (Kumbhaka) during cessation of breathing; and (3) exhalation (Prasvasa) giving rise to awareness of the space/s getting emptied (Rechaka). CONSUMER INFORMATION ON PROPER USE OF YOGA 60 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India During the practice of Pranayama, senses are brought inwards helping the person to look within. Regular practice of Pranayama changes the attitude of the person. It reduces the cravings for worldly pleasures. For important Pranayamas and their benets, please see Annexure 6. 5.5 PRATYAHARA Pratyhara indicates the withdrawal of one’s attention from the object of sensory experience (PYS: 2.54). In Pratyahara, senses related to smell, taste, sight, touch, and hearing are controlled and withdrawn from their objects. This becomes possible while working with one’s breath and breathing while practicing Pranayama (PYS: II-53).In normal life, an individual remains connected with the external world due to the inputs recieved by sensory organs from objects outside the body; while in Pratyahara, the person gets cut off from outwardly sensory inputs and becomes introverted. This withdrawal from the outside world calms the mind enabling it to penetrate deeper into the depths of mind. Healthbenets • Pratyahara helps in managing stress, which is caused by anxiety-inducing perceptions. • It helps increase willpower and control over the senses. 5.6 DHARANA, DHYANA, AND SAMADHI 5.6.1 DHARANA • Dharana means binding the mind to one object (PYS: III.1). • Usually, Dharana is understood and presented as concentration, which is a motor activity. Dharana is a sensory activity as well where one can remain an observer (Drasta) or a witness (Sakshi). • It indicates the broad-based eld of attention focusing on inside the body and/or the mind. One can also work with a chosen thought or object, such as a flame of a lamp, the midpoint of the eyebrows, or the image of a deity. • In Dharana, an effortless awareness of a specic aspect or area contributing to self-awareness is maintained for a short time. Here, awareness of the subject is broken from time to time due to outside disturbances or the thoughts coming to the mind. 5.6.2 DHYANA • Dhyana (meditation) can be referred as the uninterrupted flow of consciousness (on the subject of Dharana)(PYS: III.2). It is a natural outcome of Dharana where mind starts getting continuous uninterrupted inputs from one source. • Usually, in daily routine, one reaches a state of Dhyana (meditation) and remains in that state for some time; but that state is different from the state of Dhyana. • The practice of Dhyana helps in self-realization leading to transcendence, which is considered as the essence of Yoga Sadhana (the practice of Yoga). • Practice of Dhyana can play an important role in Yoga therapy. It is supposed to be a purier of the mind and a great tranquilliser. Self-realization taking place during meditation as a result of awareness of one’s body, breathing, thoughts, actions or feelings can help the person to modify his/her behaviour and lifestyle in the right direction; and thus can help in reducing the sufferings. 5.6.3 SAMADHI • Samadhi can be referred as the state when appearance of the object (of meditation) remains without consciousness of one’s self (PYS: III.2). CONSUMER INFORMATION ON PROPER USE OF YOGA 61 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Samadhi is the process of shifting to a deeper level of consciousness, where the seer (the one who is seeing), the seen, and the process of seeing merge together. • Samadhi is characterised by two components: (1) uninterrupted focus on the object of meditation and (2) no awareness of the process or the self. • Patanjali refers to two kinds of Samadhi: Samprajnata Samadhi and Asamprajnata Samadhi. • Samprajnata Samadhi is the rst step where the practice, the process followed, and its outcome is properly known and understood. In this Samadhi, Samskaras are not destroyed. This is also known as Sabija Samadhi, because the seeds or the Samskaras are there. In this Samadhi, there is support (Alambana). • Asamprajnata Samadhi is the highest state of Samadhi.In this Samadhi, there is no support (Alambana) for the mind. The seeds of all Samskaras are completely destroyed. Here, the resulting state of consciousness cannot be described in a logical and sequential manner. 5.6.4 SAMYAMA • The three practices –Dharana, Dhyana, and Samadhi– together constitute Samyama (P.Y.S.: III.4.).The process of Samyama starts with Dharana (concentration) in which one concentrates on the object of meditation. Gradually, the Dharana gets converted into Dhyana (meditation) when awareness about the outside world is lost and one is focused on the object of meditation. Then occurs the state of Samadhi. In this state, the person loses personal consciousness and the object of meditation becomes clearer and clearer. These three when practiced in continuity are called Samyama. • In Samyama, the object of meditation may be related to a part of the body, thought, mind, any worldly thing, personal possession, or any other thing. Samyama, according to Patanjali, bestows upon the person various psychic powers (Vibhutis) depending upon the object of meditation. • Traditionally, the main objective of Samyama was ‘realization of the self’ (Atma-sakshatkara) and ‘realization of the universal nature of the self’ (Brahma sakshatkara); however, it can be used for attaining various psychic powers also. In therapy, the practice of Samyama can develop deeper insights about the body, breathing, thoughts, actions, and feelings and lead the person to adopt a healthy lifestyle. 5.7 SHATKARMA OR SHODHANA KRIYAS • Shatkarma refers to a set of six traditional cleansing techniques. Shat means six and Karma means action. Thus, Shatkarma means six actions. These are also called Shodhana kriyas. Shodhana means cleansing and Kriya denotes activity. Thus, Shatkarma or Shodhana Kriyas refer to six yogic processes/ techniques, which are used for internal cleansing of the body. Shatkarma has the therapeutic importance. • Shatkarma works on the internal (visceral) structure of the body about which we are usually not educated in commonly available education programmes. Before starting to work on the physical body, these cleansing processes start working on the mind of the practitioner. • In the modern age, Shatkarma assumes greater signicance as environmental pollution is posing serious threats to the health of human beings. Faulty lifestyle and improper food habits also develop toxins and impurities in the body tissues. As a result, the human body is becoming prone to functional disorders like asthma, bronchitis, migraine, back-pains, gastro intestinal (GIT) disorders, allergies, and skin diseases. In the above scenario, purication of the body is necessary to keep it healthy. This can be achieved with the help of Shatkarma. • Hatha Yogic texts describe the therapeutic benets of Shatkarma in detail. Now, modern medical sciences are also endorsing the health benets of Shatkarma. • While practising Shatkarma, make sure that the tools used like neti pot, water, rubber thread, cotton cloth & other equipments, are clean and sterile. CONSUMER INFORMATION ON PROPER USE OF YOGA 62 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Salient features of Shatkarma • Shatkarmas help in the process of self-realization. According to Hatha Yoga, purication of the body is a basic requirement for self-realization (knowledge about the ‘self’). • The rationale of the internal cleansing techniques of Hatha Yoga is different from that of the emetics and enemas are given in the modern medical system or in the Indian system of medicine (Ayurveda and Naturopathy). As mentioned earlier, Yogic cleansing processes primarily work on the mind (mental body) and the physical body. • Shatkarma should be practiced before Pranayama (H.P. 2/21). They open various channels to facilitate the flow of breath and Prana during the practice of Pranayama. • For important Shatkarmas and their benets, please see Annexure 4. 5.8 MUDRAS AND BANDHAS 5.8.1 MUDRAS • Mudra is a specic body position, which is supposed to channelise the energies generated by Asana and Pranayama into various channels and centers, giving rise to a particular states of mind. Some Mudras are performed with Asana and Pranayama; while some are performed separately after Asana and Pranayama. • There are various types of Mudras. Some mudras are body positions (Asanas), which emphasises on working with breathing (Pranayama); while some are Hasta-Mudras, which are formed with the help of thumb and ngers of the hand (Hasta). Hasta-Mudras are one of the widely used mudras and are performed in sitting position during the practice of Pranayama, Dharana, Dhyana, and Mantra Japa. • The practice of Hasta-mudra is based on the assumption that the physical body is made up of ve elements: (1) Fire (Agni), (2) Wind or Air (Vayu), (3) Ether or Space (Akasha) (4) Earth (Prithvi), and (5) Water (Jala). These ve elements are represented by thumb, index nger, middle nger, ring nger, and little nger, respectively. • A balance among these elements is considered important for health. An imbalance among these elements is believed to cause disease; but the imbalance can be corrected by Hasta-Mudras, i.e., combining a particular nger(s) with the thumb. • The widely used Hasta-Mudras are (1) Jnana Mudra, (2) Chin Mudra, (3) Chinmaya Mudra, (4) Adi Mudra, (5) Brahma Mudra, and (6) Nasika Mudra. 5.8.2 BANDHAS • Bandha is a Sanskrit word meaning ‘to bind’, ‘to lock’, or ‘to hold’. Bandhas are supposed to lock the Prana in a particular area of the body and redirect it along certain Nadis (channels). Traditionally, Bandhas are practiced during the Mudras and are extensively used with Kumbhaka Pranayamas. • There are three Bandhas: Moolabandha, Uddiyanabandha, and Jalandharabandha.It is advised to apply all three Bandhas (Moola, Uddiyana, and Jalandhara) together during the phase of Kumbhaka. 5.9 YUKTA-AHARA AND YUKTA-KARMA 5.9.1 YUKTA-AHARA Yukta-Ahara is a Yogic concept advocating right food and good food-habits for healthy living. Diet is an important requirement of health. The Bhagawad Gita and Hatha Yoga Pradipika emphasise that one must be careful about food. CONSUMER INFORMATION ON PROPER USE OF YOGA 63 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India The concept of Yukta-Ahara is taken from the Bhagawad Gita (17:7–10).The Bhagawad Gita mentions three types of food (Ahara), namely Sattvik, Rajasik, and Tamasik. Sattvik food is naturally grown and is fresh, non-spicy, and easy to digest. It energises the mind. Sattvik food includes milk, milk products, fruits, dried fruits, seasonal vegetables, cereals, sprouts, pulses, honey, jaggery, sugarcane, and natural and unprocessed sugars and oils. According to Bhagawad Gita (17: 8), Sattvik food enhances the duration of life, puries one’s existence, and gives strength, health, happiness, and satisfaction. Rajasik food includes the food that is too bitter, too sour, salty, hot, pungent, dry and burning (Bhagawad Gita: 17: 9). This kind of food is very spicy and is heavy to digest. However, this food is required for physically active people. Tamasik food refers to the food that is stale, tasteless, decomposed, and putrid (Bhagawad Gita: 17: 10). This food is not natural. This type of food is supposed to disturb the balance of nerves. It includes stale, left-over, contaminated or over-ripe substances, meat, alcohol, tobacco, onions, garlic, and fermented foods such as vinegar. Another Yogic concept related to food is Mitahara. Mitahara is dened as agreeable and sweet food, leaving one-fourth of the stomach free, and eaten as an offering to please Lord Shiva or God (HYP: I.58). Mitahara considers three aspects of food: (a)the quality of food, (b) the quantity of food, and (c) the state of mind in which food is eaten. Regarding the quality of food, the food should be nutritious, fresh, non- spicy, and more in natural form. As for quantity, the concept of Mitahara explains that the stomach should never be overloaded; it should be half-lled with food, one-quarter with water, and one-quarter with air. Eating ‘to please Lord Shiva’ symbolises that food should be taken in with a sense of Dharma (duty) and with a positive state of mind. Here, it is important to mention that food intake depends on the objectives and requirement of the practitioner. The food requirement of a normal person will be different from the food requirements of a diseased person. For therapeutic purposes, the concepts of Pathya and Apathya are important. Pathya is a desirable food, which is benecial for health. Pathya food varies according to the disease. 5.9.2 YUKTA-KARMA Yukta-Karma is related to right action. The Bhagawad Gita propounds that right actions must be performed with a sense of detachment and duty. One should perform one’s duty with full awareness, skill, and intellect but without having any expectations for fruits or results. The actions performed with detachment and dexterity will give satisfaction and protect the person from any kind of stress resulting from non- fulllment of expectations and bring mental peace. 5.10 MANTRA JAPA • Mantra-Japa (recitation of Mantras) is another important and powerful tool of Yoga therapy. Mantra- Japa is a science in itself, and needs to be properly understood in order to use it in a therapeutic manner. • A Mantra refers to sounds, word, or phrase that is repeated by an individual who is praying or meditating. The logic and the modus operandi of Mantra recitation is different from singing, talking, shouting, screaming, etc. • The three modes of reciting the Mantra are briefly mentioned below. 1. Loudly (Vaikhari) recited Mantra: It is used for teaching and learning Mantra correctly and properly. It can be heard by others and it can be easily recited during exhalation. During recitation, one becomes aware of the muscular activity in the lower abdominal muscles and the direction of the internally generated force working in an upward direction inside the body. CONSUMER INFORMATION ON PROPER USE OF YOGA 64 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 2. Whispering mode (Upanshu) of reciting Mantra: It is just like ‘lip movement’.The Mantra can be recited during exhalation and inhalation. Increased muscular activity can be felt in the neck and the face area. One can easily sense and recognise ‘emptying’ and ‘lling’ of the trunk cavity. 3. Mental recitation (Manas Japa) of the Mantra: There is no visible movement of the lips. It can be recited during exhalation, inhalation, and also during cessation of breathing at any stage. Mental recitation of Mantra is supposed to be powerful than the loud recitation. It works on the mind. Silent recitation of Mantra increases parasympathetic activity. REFERENCES AND BIBLIOGRAPHY • Basavaraddi, Ishwar V. (ed.). (2011). Yoga Teacher’s Manual for School Teachers. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Yogasana. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Pranayama. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Shatkarma. New Delhi: Morarji Desai National Institute of Yoga. • Bharati, Swami Veda. (1998). Philosophy of Hatha Yoga. Pennsylvania: Himalayan International Institute of Yoga Science and Philosophy. • Common Yoga Protocol. International Day of Yoga 21st June. New Delhi: Ministry of AYUSH, Government of India. • Brahmachari, Swami Dhirendra (1966). Yogasana Vijnana. New Delhi: Yoga Prakashana. • Digambarji, Swami & Kokaje, Pt Raghunatha Shastri (eds). (1998). Hathapradipika of Swatmarama. Lonavala, Pune: Kaivalyadhama S.M.Y.M. Samiti. • Digambarji, Swami & Gharote Dr. M.L. (eds). (1997). Gheranda Samhita. Lonavala (India): Kaivalyadhama S.M.Y.M. Samiti. • Gharote, M.M. et al. (2010). Therapeutic references in Traditional Yoga Texts. Lonavala: The Yoga Institute. • Goyanka, Jai Dayal. Srimad Bhagvadgita. Gorakhpur: Gita Press. • Iyengar, B. K. S. (2012). Light on Yoga. London: Harper Collins Publishers. • Karambelkar, P.V. (2005). Patanjala Yoga Sutras. Lonavala: Kaivalyadham. • Muktibodhananda, Swami. (2000).HathaYoga Pradipika. Munger: Yoga Publications Trust. • Saraswati, Swami Niranjanananda ((1997) Gheranda Samhita (In Hindi Language).Munger, Bihar: Bihar Yoga Bharati. • Saraswati, Swami Satyananda (2006). Asana Pranayama Mudra Bandha. Munger: Yoga Publications Trust. • Saraswati Swami Satyananda. (2011). Four Chapters on Freedom. Munger: Yoga Publications Trust. • Saraswati Swami Niranjanananda (2005). Yoga Darshana. Munger: Yoga Publications Trust. • Sastri, Shakuntala Rao (1982). The Bhagwadgita. Bombay: Bhartiya Vidya Bhavan. • Warrier, A.G. Krishna.(1983). Srimad Bhagavadgita Bhasya of Srishankaracharya (With text in Devanagiri and English Rendering). Chennai: Sri Ramkrishna Math. • Tilak, B.G. (1982). Bhagvadgitarahasya Karma Yoga-Shastra. Poona: Tilak Mandir. • Tiwari, O. P. (1991). Asana- Why and How? Lonavala: Kaivalyadhama. CONSUMER INFORMATION ON PROPER USE OF YOGA 65 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 6 PRACTITIONERS, PRICING, AND HEALTH INSURANCE COVERAGE CONSUMER INFORMATION ON PROPER USE OF YOGA 66 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 67 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 6.1 PRACTITIONERS • A Yoga practitioner is a person who practices in the health-care system as a Yoga therapist. A Yoga therapist is one who has received knowledge and training, and has gained experience as a therapist from institutions or centers of higher learning, which are accredited or recognized by an appropriate body. It is preferable if they have some form of license/registration granted by appropriate authorities. • To ensure the reliability of a therapy provider, their certication must be recognized and regulated by the statutory bodies. These statutory bodies should ensure the standards of the practices of all the Yoga service providers. • The Indian Yoga Association (IYA) has been constituted at the initiative of MDNIY, which comes under the jurisdiction of the Ministry of Ayush, Government of India. IYA has taken a lead to develop guidelines for certication and execute the same through the Quality Council of India (QCI). • The Government of U.K. has formed the British Council for Yoga Therapy (BCYT) where Yoga therapists are expected to get themselves registered with this Council in order to practise Yoga therapy. The European Union (E.U.) is also setting up guidelines in this direction. In U.S.A., only medically qualied people are expected to administer Yoga therapy to the patients. The Association of Yoga therapists in Japan runs courses to prepare Yoga therapists. • The Iyengar Yoga Associations worldwide have a very strong system of accreditation of the yoga teachers. Teachers are categorised into 4 levels depending upon the kind of students, the kind of practices and the kind of therapeutic conditions they are permitted to teach. • An ideal Yoga teacher, therapist, or a guide should have personal experiences of the results of the Yoga techniques that are going to be taught to the consumers/stake-holders (Sadhakas). The experiences should be on the lines as mentioned in the authoritative traditional Yoga texts. Classical Yoga is based on subjectively experienced parameters. These parameters are monitored and suitably modied to suit the needs of the person; the person may experience desirable changes according to the state of the person till the nal aim of Yoga is realized. • A Yoga practitioner working as a teacher or, a therapist or a guide should have adequate knowledge and understanding of the theoretical foundations of different schools of Yoga, the rationale behind Yoga practices, and the modus operandi of the different groups of Yoga practices and techniques. • In the same way, he/she should have proper and adequate experiential knowledge about the structure and functioning of the human body and psyche and how it gets influenced by various parameters in a positive and negative direction. • A Yoga therapist should have a positive attitude and the required skills for rendering service to the suffering person. The mindset and attitude of a Yoga therapist should override his/her professional and the business interests to give or get positive results early. 6.2 PRICING AND HEALTH INSURANCE COVERAGE 6.2.1 PRICING OF YOGA SERVICES AND MATERIALS • Pricing of Yoga services is an important issue. The payment for receiving Yoga services is generally made in the form of tuition fees, honorarium, Guru Dakshina, etc. However, no standard pricing structure is xed for providing Yoga services. They vary in the same country and in the same region of the country according to (a) the expertise and experience of the Yoga therapist, (b) the affordability of the consumers, and (c) the nature of services rendered. • There is a need to evolve an uniform pricing structure by the regulatory bodies keeping some of the following factors in mind. CONSUMER INFORMATION ON PROPER USE OF YOGA 68 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India It should be protable for the Yoga therapist/instructor and at the same time, it should be affordable to the consumers. There is a need to evolve such regulatory bodies, which can decide on the prices, keeping these points in mind. The material used for therapy such as pamphlets, booklets, charts, DVDs, CDs, mats, blocks, belts, Neti Pots, Dhautis, and Netis could be decided based on their quality. Quality control of the above-mentioned objects could be developed to protect the end-users from harmful effects. There should be a standard system to ensure the quality of the services and also evolve a system that can decide the pricing. 6.2.2 INSURANCE OF SERVICE PROVIDERS AND PRACTITIONERS • A few countries (ex. India, Germany, USA) allow Yoga under health insurance. To promote Yoga, there is a need of formulating proper policy, which will adequately protect both Yoga therapists and Yoga consumers. • Third-party insurance for individuals or groups of Yoga consumers could be considered to promote Yoga as a therapeutic tool. • Insurance for accidents taking place during teaching, learning, and practicing Yoga in Yoga classes, therapy centers, and even during practicing Yoga at home in the absence of Yoga teachers/therapist may be considered for this purpose. • Consumers and service providers should get information from the concerned authorities whether Yoga therapy falls under suitable health insurance policy at their respective places. 6.3 CERTIFICATION AND STANDARDIZATION 6.3.1 YOGA CERTIFICATION BOARD (YCB) • With the growing popularity of Yoga across the world, the demand for institutionally trained Yoga professionals has increased both globally and internationally. To cater to this increasing demand, Ministry of Ayush, Government of India took a noble initiative to establish a Yoga Certication Board. Yoga Certication Board (YCB) was constituted vide Ministry’s communication No.L-20025/21/2015- IC dated 07-03-2018. Secretary, Ministry of Ayush is the Chairperson of YCB. Joint Secretary, Ministry of Ayush is the vice-chairperson of YCB. The Yoga Certication Board also has representation of various ministries, revered Yoga gurus, accreditation experts, and legal experts for the smooth functioning of the board. The YCB secretariat is headed by the Head of Institute, who is the director of Morarji Desai National Institute of Yoga. • The aim of Yoga Certication Board is to bring quality and standards in practice of Yoga and promote Yoga as a career. Yoga Certication Board has been established for certication of Yoga professionals under various categories, accreditation of Yoga Institutions/Centers, prescribing syllabus for various levels of Yoga trainers and any such activities that may be deemed necessary for promotion of Yoga. Professional assessment of these service providers are carried out by YCB to certify the competencies so that user of the service is assured of the skill sets possessed by the trainer. • The main objective of creating the Board is to promote Yoga as a career skill and to bring standard and uniformity in teaching and practice of Yoga in India and across the Globe with a view to attain holistic health and preserve human values. • The board also serves as a platform to amalgamate the practice of different schools of thought and dene a standard for Yoga professionals. • Structure of the Board: For smooth functioning of the board, four committees have been constituted to advise the board. The composition of the YCB secretariat is as follows: CONSUMER INFORMATION ON PROPER USE OF YOGA 69 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • YCB certies Yoga Professionals based on their skills and competencies under four categories of prociency as mentioned below: 1) Yoga Education and Training: Yoga Protocol Instructor (YPI) Yoga Wellness Instructor (YWI) Yoga Teacher and Evaluator (YT&E) Primary/Elementary School Yoga Teacher Higher Secondary School Yoga Teacher Yoga Master (YM) 2) Yoga Therapy Assistant Yoga Therapist (AYTh) Yoga Therapist (YTh) Yoga Therapeutic Consultant (ThYC) 3) Yogasana Coach 4) Yoga Volunteer (YV) YCB accreditation of institutions/centers is done in the following categories as per the prescribed guidelines of YCB. Personnel Certication Bodies (PrCBs) Leading Yoga Institutions (LYI) Ayush Institutions/Colleges Yoga Institutions (YI) Yoga Training and Therapy Centers (YTTC) Yoga Training Centers (YTC) Yoga Therapy Centers (YThC) UsefullinkfordetailedinformationaboutYogaCerticationBoard: https://yogacerticationboard.nic.in/about-yoga-certication-board/ CONSUMER INFORMATION ON PROPER USE OF YOGA 70 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 6.3.2 BUREAU OF INDIAN STANDARDS Bureau of Indian Standards (BIS), the National Standards Body of India, Ministry of Consumer Affairs, Food and Public Distribution, establishes Indian Standards in relation to any article or process and amends, revises or cancels the standards so established as may be necessary, by a process of consultation involving consumers, manufacturers, Government and regulatory bodies, technologists, scientists and testing laboratories through duly constituted committees. Under its supervision, the Ayush Department, which includes the departments of Ayurveda, Yoga, Naturopathy, Unani, Siddha, Sowa-rigpa, and Homoeopathy, aims to standardise the practices of these Ayush systems. Both traditional and modern aspects of products and services of these systems are covered. The standardization work related to Ayush systems in the domains of herbal/ herbo-mineral ingredients; diagnostics, clinical aspects & research; dietary supplements, food products & nutraceuticals; therapeutic & detoxication procedures; health & wellness services requirements, etc. are being carried out through the respective Sectional Committees/ Subcommittees/ Working Groups/ Panels, as per requirement and guidance of the Ayush Division Council. BIS is also working to standardize Yoga related terminologies, accessories etc. since last two years approximately, specically in the eld of Yoga. As of now, Ayush Sectional committee has published the following Indian Standards, specially in the eld of Yoga: a) IS 17873:2022 Cotton Yoga Mat- Specication. b) IS 17874 (Part1): 2022 Glossary of Yoga Terminology Standardized Terminology for commonly used terms related to Yoga. c) IS 17913:2022 Yoga Centre- Service Requirements. Apart from above mentioned published standards, number of subjects are being taken up for the formulation of new Indian Standards as well, following are the few subjects which are enlisted hereunder. a) Draft Indian Standard- Sutra Neti- Specication. b) Draft Indian Standard - Vastra Dhauti- Specication. c) Draft Indian Standard- Stainless Steel Neti Pot- Specication. d) Draft Indian Standard- Yogasana- Code of Practices. e) Draft Indian Standard - Yoga Attire. URL of BIS: https://www.services.bis.gov.in/php/BIS_2.0/eBIS/ URL for Yoga at BIS: https://standardsbis.bsbedge.com/BIS_SearchStandard.aspx?keyword=yoga&id=0 CONSUMER INFORMATION ON PROPER USE OF YOGA 71 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 6.4 YOGA APPS WHO mYoga - a mobile app “Yoga Protocol for General Wellness” Ministry of Ayush and World Health Organization (WHO) had jointly undertaken a project 'WHO mobile health (mHealth) initiative'. WHO’s “Be He@thly, Be Mobile” (BHBM) initiative supports the scale up of mobile health (mHealth) technology within national health systems to help combat non- communicable diseases (NCDs). WHO mYoga - a mobile app on “Yoga Protocol for General Wellness” was prepared in consultation with International experts. MDNIY, WHOCC played pivotal role to facilitate was prepared in the preparation mYoga App. The Prime Minister of India, Shri Narendra Modi launched ‘WHO mYoga’ App while addressing on the occasion of 7th International Day of Yoga (June 21, 2021). WHO mYoga App would be one of the most useful global public health entities of Ministry of Ayush, Government of India. mYoga app will provide many videos of Yoga training and practice based on common Yoga protocol in many languages. Terming this as a great example of fusion of modern technology and ancient science, the Prime Minister expressed the hope that mYoga app will help in spreading Yoga world over and will contribute to the efforts of ‘One World, One Health’. Yoga is recognized as an accessible way that leads a physically active lifestyle. WHO mYoga is an app for the general public to use regularly, providing Yoga learning and practice sessions of varying durations. The app was developed through review of scientic of literature and extensive international expert consultation processes. The app is safe and secure, collecting no data from users at all, and can be used as a daily yoga companion for persons aged 12-65 years. It is now available in English and HIndi. As per the requirement, people can use this app any time and anywhere to practice Yoga. It is already proved that Yogic practice prevent and control non-communicable diseases. It also provides the practitioner optimum health, wellness and tness. The WHO mYoga application is having potential to increase efforts to promote physical activity and mental well-being under the Fit India Mission; Ayushman Bharat Health and Wellness Centers; School Health Programme of Ayushman Bharat; as well as the Ministry of Health & Family Welfare’s pilot project on the integration of national non-communicable diseases (NCDs) and Ayush (traditional medicine) programmes. This mobile app will help to promote Yoga and wellness and contribute in lowering the risk of non- communicable diseases such as heart diseases, stroke, diabetes, and breast and colon cancers. WHO Global Action Plan of Physical Activity 2018-2030 recommends that adults and older age group people should do at least 150 minutes to 300 minutes of moderate physical activity throughout the week or at least 75 to 150 minutes vigorous physical activity throughout the week, or an equivalent combination of moderate- and vigorous-intensity activity for substantial health benets. WHO mYoga may be suitable option to fulll the WHO’s physical activity recommendation. CONSUMER INFORMATION ON PROPER USE OF YOGA 72 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India This app has been available on Android & iOS versions. Android version Download Link: https://play.google.com/store/apps/details?id=org.who. APPMYOGA&hl=en_IN&gl=US&pli=1 iOS versions Download Link: https://apps.apple.com/us/app/who-myoga-app/id1549821346 Y Break “Yoga break at workplace” – Mobile App • Y Break “Yoga break at workplace” program was conceptualized by Ministry of Ayush, Government of India with an aim to get De-stressed, Refreshed and Re- Focused to increase the productivity of individuals at the work place by practicing selected Yoga practices of 5 minutes (twice a day) time frame to accrue the benets as projected from Yoga practice for a longer duration. • To assess the efcacy of the Y break protocol; it was put on 15 day’s trial, conducted in six leading Yoga Institutes of the country as follows: 1. Heartfullness Institute, Kanha, Hyderabad. 2. Kaivalyadhama Health and Yoga Research Center, Lonavla- Mumbai. 3. Krishnamacharya Yoga Mandiram Chennai. 4. Morarji Desai National Institute of Yoga, New Delhi. 5. National Institute of Mental Health & Neuro Sciences (NIMHANS), Bengaluru. 6. Ramakrishna Mission Vivekananda Educational and Research Institute Belur math, Kolkata. • Wherein, 717 participants, both from different Private and Government bodies were participated. • The results show that Yoga break protocol can bring notable changes in health parameters. To assess the efcacy of the Y Break protocol, a self report questionnaire with focus on Physical (i.e. Annamayakosa), Energy (i.e. Pranamayakosa), Psychological (i.e. Manomayakosa), Intellectual and Social (i.e. Vijnanamayakosa), Spritual (i.e. Anandamayakosa), personal wellbeing levels was prepared and used in the working population; • Statistically, signicant improvements were seen in the Anandamayakosa, Pranamayakosa, Manomayakosa; good improvements were seen in Vijnanamayakosa and Annamayakosa - parameters of the personal history. Signicant improvements were seen in every single parameter selected for the study. The results indicate that Y break may be introduced to all organizations/institutions to improve the quality of work. • With a view to popularize it from health angle, the android based version of the Yoga Break App has been formally CONSUMER INFORMATION ON PROPER USE OF YOGA 73 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India launched by Shri Sarbananda Sonowal, Hon'ble Union Minister of Ayush and Port, Shipping & Waterways, Government of India on 1st September 2021, in the august presence of 5 Union Ministers and dignitaries at Vigyan Bhawan, New Delhi. • Y-Break is a ve-minute Yoga protocol, especially designed for working professionals to de-stress, refresh and re-focus at their workplace to increase their productivity. It consists of Asanas, Pranayama and Dhyana. • This app is freely available on Google play, iOS app store. This is very cost effective and user friendly. This app has already been downloaded 50 thousands times by the users and still there are registered participants. • By practicing yoga through this app decreases the occupational stress, and its related health hazards hazards. Also, it may helpful to prevent non-communicable diseases of the practitioner. This app has been available on Android & iOS versions. Android version Download Link: https://play.google.com/store/apps/details?id=ayush.gov.in.ybreak&hl=en_IN&gl=US iOS versions Download Link: https://apps.apple.com/in/app/y-break/id1555002781 6.5 USE OF THIS PUBLICATION • This publication is expected to guide beginners in respect of most common approaches found in various traditional Yoga education systems in India and the modern Yoga approaches followed within India and overseas. Some of these approaches can be used as therapeutic tools to complement and supplement conventional and traditional medical treatments and therapies under proper supervision and guidance. • Researchers could use this document for planning their studies. Many a time researchers use vague language in respect of Yoga techniques and practices used in their studies. The aim of giving a particular Yoga technique or a Yoga protocol is not mentioned in clear language according to the traditional Yoga system. • This publication could also be useful to formulate regulations to monitor and control the quality of traditional Yoga education systems that are used as therapeutic tools. CONSUMER INFORMATION ON PROPER USE OF YOGA 74 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 75 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CHAPTER 7 YOGA PROTOCOL FOR HEALTH AND WELLBEING CONSUMER INFORMATION ON PROPER USE OF YOGA 76 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 77 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 7.1. COMMON YOGA PROTOCOL (CYP) The United Nations designated June 21 as the International Day of Yoga (IDY) in 2014, to be observed annually. Since then, June 21 has been celebrated across the globe through a variety of events and programs, making IDY the largest public health movement in the world. The Ministry of Ayush, Government of India, being the Nodal Ministry for Yoga activities, developed the Common Yoga Protocol (CYP), which is a series of forty-ve-minute-long Yoga practices that can be practised by anyone, regardless of their age, gender, or tness level. The CYP includes a variety of Yogic practices which typically begins with mindfulness practices such as prayer or meditation. Prayer arouse one’s spirituality, bring forth feelings of gratitude, untie control to greater supreme being. With mindfulness practice, the practitioner is encouraged to take a few moments to focus the mind and connect with the body, which helps them to cultivate self-awareness, develop inner- peace, and promote a deeper connection with oneself and the world. After connecting to one’s self through a mindfulness practice, CYP continues with loosening practices which are also known as Sukshma Vyayama or Chalana kriyas in Sanskrit. Yogic Sukshma Vyayamas are safe for all age, can be done effortlessly with synchronization of breathing. It increases microcirculation in the body and warm up the body by engaging the muscles, which contribute to enhanced strength and flexibility across the body for asana practice. Asana practice in the CYP, have many physical orientations based on three cardinal planes (frontal, sagittal and transverse), various body positions and alignment patterns. First and foremost, the practice of Asana typically involves standing asana that encourage alignment of the spine with the rest of the body. Subsequently, the practice typically progresses to sitting Asanas, which tend to have an energetically grounding effect and focus more on stretching. These Asanas can address discomfort associated with prolonged sitting and also help to improve hip mobility. Further, prone lying Asanas are performed with abdomen and torso facing the floor which energizes the body and promote better functioning of its various systems. The practice of asana is concluded with supine lying Asanas that offer several benets, including the advantage of gravity that can aid in developing core strength, relaxing the body, reducing stress and promote flexibility. Asanas are such practices that can do wonders in body by improving the overall functioning of the body by enhancing strength, endurance, flexibility, balance and circulation. The practice of Asana is followed by one of Shatkriyas (cleansing practices), Kapalabhati which helps to energise the body and declutter the mind to achieve calm and a sense of balance. This is the preparatory practice for Pranayama. Pranayama includes various breathing practices. It helps to cleanse the Nadis in the body, enhance brain activity, improve spatial task performance and overall balance in right and left hemisphere by channelizing the Prana. Pranayama prepares the practitioner for higher practices of Yoga. Once the breath is controlled through Pranayama, the mind qualies for the higher practice of Dhyana which is a state of effortless concentration of the mind. The practice of Dhyana improves concentration by funnelling sensory data into the brain and reducing distractions in abstainer’s goal. When the consciousness is at equanimity, the practice of Sankalpa, or resolution is introduced to cultivate a clear intention or purpose for one’s practice and life. To conclude the CYP, Shanti Patha is practiced to bring a sense of peace and calm to the practitioner. It also serves a purpose to remind us of the inner peace that is always present within us, regardless of the external circumstances. CONSUMER INFORMATION ON PROPER USE OF YOGA 78 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 7.2 PREPARATION OF COMMON YOGA PROTOCOL The Common Yoga Protocol was prepared with the purpose to provide a concise yet informative introduction to Yoga and its practices to orient one towards achieving holistic health and to promote overall well-being of society at large. Moreover, it aims to raise awareness about the benets of Yoga and its potential to bring about harmony and peace. The CYP was prepared with an amalgamation of the ancient traditions of Yoga and the latest scientic insights on varied Yoga practices by a team of experts from the Ministry of Ayush, the Morarji Desai National Institute of Yoga (MDNIY), and other esteemed Yoga institutions. The team consisted of 20 Yoga experts who worked on developing the Yoga protocol over a period of several months. The CYP was then reviewed and approved by a committee of over 50 Yoga experts, leading Yoga masters and researchers from various elds, including Yoga Philosophy, Anatomy, Physiology, Modern medicine and Yoga therapy. It was nally edited by Dr. Ishwar V. Basavaraddi, Director, Morarji Desai National Institute of Yoga (MDNIY), Ministry of Ayush, Government of India. The nal version of the CYP was launched on the rst-ever celebration of the International Day of Yoga i.e. June 21, 2015. The CYP has been published in several languages to make it accessible to a wider audience worldwide. As per the Ministry of Ayush, Government of India, the Common Yoga Protocol is available in sixteen languages including English, Hindi, Sanskrit, Manipuri, Kannada, Marathi, Malayalam, Bengali, Kashmiri, Tamil, Urdu, Telugu, Assamese, Punjabi, Oriya and Gujarati. (https://yoga.ayush.gov.in/common-yoga- protocol). The Common Yoga Protocol is practised widely by millions across the world and serves as the foundation for education and training modules in Yoga. The protocol comprises of safe Yoga practices to improve physical, mental, and spiritual health of the population. This is the most popular Yoga programme around the globe, which is widely performed every year on the occasion of the International Day of Yoga (IDY). The Common Yoga Protocol was also adopted by the mYoga App, “Be healthy Be Mobile” (BHBM) – a Mobile health program under WHO, and a collaborative project of the Ministry of Ayush, Government of India and World Health Organization (WHO) i.e. WHO mYoga - a mobile app on “Yoga Protocol for General Wellness”. WHO mYoga App was launched by the Hon’ble Prime Minister of India, Shri Narendra Modi, while addressing the nation on the occasion of 7th International Day of Yoga (June 21, 2021). WHO mYoga App would be one of the most valuable global public health initiative developed by the Ministry of Ayush, Government of India and Morarji Desai National Institute of Yoga (MDNIY). Committee of Yoga Experts: 1. Dr. H. R. Nagendra, Chancellor, Swami Vivekananda Yoga Anusandhana Samsthana University, Bangalore, Chairman. 2. Sh. Anil Kumar Ganeriwala, Joint Secretary, Ministry of Ayush. 3. Sh. O.P. Tiwari, Chairman, S.M.Y.M Samiti, Kaivalyadhama, Lonavla . 4. Smt. Hansaji Jayadeva Yogendra, Director, The Yoga Institute, Santacruz, Mumbai. 5. Dr. Jaideep Arya, Chief Central Coordinator, Patanjala Yoga Peeth, Haridwar. 6. Sri Sridharan, Krishnamacharya Yoga Mandiram, Chennai. 7. Swami Bharat Bhushan, President, Mokshayatan Yogashram, Saharanpur, U.P. 8. Swami Shant Atmanand, President, Ramakrishna Mission, New Delhi. CONSUMER INFORMATION ON PROPER USE OF YOGA 79 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 9. Sh. Gaurav Verma, Art of Living Foundation, New Delhi. 10. Swami Ullasa, Isha Yoga Foundation, Coimbatore. 11. Dr. Rajvi Mehta, Chief Scientist, Ramamani Iyengar Yoga Institute, Iyengar Yogashraya, Mumbai. 12. Dr. Prashant Shetty, Principal, SDM College of Naturopathy & Yogic Sciences, Shantivan Trust, Ujire. 13. Dr. Chandrasinh Jhala, Vice- Chancellor, Lakulish Yoga University, Ahmedabad, Gujarat. 14. Swami Dharmanand Ji, Director, Adhyatma Sadhana Kendra, New Delhi. 15. Shri Kalicharan, Dev Sanskriti Vishwavidayalaya, Shantikunj, Haridwar. 16. Sister Asha, Director, Om Shanti Retreat centre, Brahma Kumaris, New Delhi. 17. Dr. Ananda Balayogi Bhavanani, Chairman, ICYER, Puduchery. 18. Sh. Ramanand Meena, Deputy Secretary, Ministry of Ayush. 19. Dr. I.N. Acharya, Programme Ofcer (Yoga Therapy), MDNIY, New Delhi. 20. Dr. Ishwar V. Basavaraddi, Director, MDNIY, New Delhi, Member Secretary. CONSUMER INFORMATION ON PROPER USE OF YOGA 80 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 81 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURES CONSUMER INFORMATION ON PROPER USE OF YOGA 82 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India CONSUMER INFORMATION ON PROPER USE OF YOGA 83 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 1 LIST OF YOGA TEXTS AND COMMENTRIES ON THEM A. Traditional Texts • Bhagwad Gita by Vyasa • Brahma Sutra by Badarayana (Vyasa) • Gheranda Samhita by Gheranda Rishi • Goraksha Samhita by Gorakshanath • Hatha Yoga Pradipika by Svatmarama Suri • Hatharatnavali by Srinivasayogi • Principal Upanishads • Patanjala Yoga Sutras / Patanjala Yoga Darshanam by Maharshi Patanjali • Samkhyakarika by Ishwar Krishna • Samkhya Sutra by Kapila • Shiva Samhita • Siddha Siddhanta Paddhati by Gorakshanath • Vashishtha Samhita by Vashishtha Rishi • Yajnavalkya Samhita by Yajnavalkya • Yoga Vashishtha by Maharshi Valmiki • Yoga Yajnavalkyya by Yajnavalkya • 20 Yoga Upanishads • Tattva Bodha by Adi Shankaracharya B. Commonly Referred Authentic Commentaries on Traditional Texts • Bhagwad Gita Shankar Bhashya: a commentary on Bhagawad Gita by Shankaracharya • Bhojavritti: a commentary on ‘Patanjala Yoga Darshanam’ by Bhojadeva • Gudharth Dipika: a commentary on Bhagavad Gita by Madhusudan Saraswati • Jyotsnatika: a commentary on Hatha Yoga Pradipika by Brahmananda • Mani Prabha: a commentary on Vyasa by Bhasya Ramananda Yati • Rajamartanda: a commentary on Yoga Sutra by Bhojadeva • Bhagavad Gita Shri Bhasya • Samkhya Pravachana Bhashya by Vijnanabhikshu • Sarvadarshana Samgraha by Madhavacharya • Tattva Vaisaradhi: a commentary on Vyasa-Bhashya by Vachaspati Mishra • Vyasa Bhashya: a commentary on Patanjala by Yoga Sutra Vyasa CONSUMER INFORMATION ON PROPER USE OF YOGA 84 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Yoga sarasamgraha of Vijnanabhikshu • Yoga Vartika: a commentary on Vyasa Bhasya by Vijnanabhiksu C. Important Books on Yoga • Acharya Balkrishna (2017) Yoga Vijnanam, Divya Publication, Haridwar. • Adiswarananda, Swami (2006). The Four Yogas: A Guide to the Spiritual Paths of Action, Devotion, Meditation & Knowledge. Ramakrishna-Vivekananda Center of New York. • Atreya, B. L.(1996). The Yoga- Vasishta and its Philosophy, Darshan Printers Moradabada. • Avalon, Arthur (2005). The Serpent Power, Shivalik Prakashan, Delhi. • Baba, Bangali. (2010). Yoga Sutra Patanjali with the Commentary of Vyasa. Delhi: Motilal Banarsidass Publishers Private Limited. • Balkrishna, Acharya. (2006). Vigyan Ki Kasauti Par Yog (Hindi). New Delhi: Divya Prakashana. • Balkrishna, Acharya. (2006). Yoga in Synergy with Medical Sciences (English). New Delhi: Divya Prakashana. • Basavaraddi Ishwar V. & Dubey A.K. (2013). A Monograph on Yog Asana. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, I.V. & others(2011). Yogic Sukshma Evam Sthula Vyayama, MDNIY , New Delhi. • Basavaraddi, I.V. & others(2017). How to Manage Stress Through Yoga, MDNIY, New Delhi. • Basavaraddi, I.V. & Pathak, S.P.(2011). Hatha Yoga ke Adhar Evam Pra Yoga. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2009). Yogic Management of Geriatric Disorders. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Pranayama. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (2013). A Monograph on Shatkarma. New Delhi: Morarji Desai National Institute of Yoga. • Basavaraddi, Ishwar V. (ed.). (2011). Yoga Teacher’s Manual for Yoga Teachers. New Delhi: Morarji Desai National Institute of Yoga. • Bharati, Swami Ananata (2007). Patanjala Yoga Shastra – Eka Adhyayana (Hindi) MDNIY, Delhi. • Bharati, Swami Anant. (2012). Dattatreya Yogashastra. Chaukhambha. Orientalia, New Delhi. • Bharati, Swami Veda. (1986). The Yoga Sutras of Patanjali with the exposition of Vyasa: A translation and commentary: Vol. I. Samadhi-pada. Honesdale, Pennsylvania: Himalayan International Institute. • Bharati, Swami Veda. (1998). Philosophy of Hatha Yoga. Pennsylvania: Himalayan International Institute of Yoga Science and Philosophy. • Bhatt, Krishna Dr. The Power of Yoga. Mangalore: SuYoga publication. • Bhogal, R. S. (2011).Yoga and Modern Psychology. Lonavala: Kaivalyadhama. CONSUMER INFORMATION ON PROPER USE OF YOGA 85 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Brahmachari, Swami Dhirendra. (1970). Yogasanavijnana: The Science of Yoga, Bombay. New York, Asia Pub. House (Original from the University of Michigan. • Brahmachari, Swami Dhirendra. Yogic Sukshma Vyayama. New Delhi: Dhirendra Yoga Prakashana. • Brahmananda. (1975). The Hatha Yoga Pradipika of Svatmarama with the Jyotsna Commentary of Brahmananda and English Translation. The Adyar Library and Research Centre, The Theosophical Society, Adyar, Madras (Chennai), India. • Buhnemann, Gudrun. (2007).Eighty-Four Asanas in Yoga: A Survey of Traditions. New Delhi: D.K. Printworld (P) Ltd. • Burley Mikel. (2000). Hatha-Yoga: Its Context, Theory, and Practice. Delhi: Motilal Banarsidass Publishers Private Limited. • Chanchani, Swati & Chanchani, Rajiv. (2008). Yoga for Children. New Delhi: UBS Publishers’ Distributors Pvt. Ltd. • Christopher Sartain. 2013.The Sacred Science of Yoga and the Five Koshas. • Coulter, H. David. (2001). Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners. New Delhi: Motilal Banarsidass Publishers. • D’ Souza, Sandhu (2006). Yoga & Women’s Health. New Delhi: Sports Publication. • Das Gupta S.N. (1974). Yoga Philosophy. Varanasi: Motilal Banarasidass. David Frawley (2015). Vedic Yoga, MLBD, New Delhi. • Desikachar TKV (2011). Health, Healing and Beyond: Yoga and the Living Tradition of T. Krishnamacharya. New York, North Point Press, A division of Farrar, Straus and Giroux Books. • Desikachar TKV. Reflections on Yoga Sutras of Patanjali. Chennai: Krishnamacharya Yoga Mandiram. • Desikachar, TKV. Yoga yajnavalkya Samhita (Trans.). Chennai: Krishnamacharya Yoga Mandiram. • Desikachar, TKV.Adi Sankara’s Yoga Taravali English Translation and Commentary. Chennai: Krishnamacharya Yoga Mandiram. • Dharana Darshan, Sarswati, Swami Niranjanananda. Munger (India): Yoga Publication Trust. • Digambarji Swami & Gharote M.L. (1978). Gheranda Samhita, Lonavala: Kaivalyadhama. • Digambarji, Swami & Gharote M.L. (eds). (1997). Gheranda Samhita. Lonavala: Kaivalyadhama S.M.Y.M. Samiti. • Digambarji, Swami & Kokaje, Pt Raghunatha Shastri (eds). (1998). Hatha Pradipika of Swatmarama. Lonavala, Pune: Kaivalyadhama S.M.Y.M. Samiti. • Dr. Kausthub Desikahar (2012) . The Heart of Asana: A Comprehensive Manual of Classical Yoga Postures Hardcover. • Dubey A.K. (2022). The Yoga of the Bhagavad Gita, Dr. D.K Printworld New Delhi. • Duggal, Satyapal. (1985). Teaching Yoga. Mumbai: The Yoga Institute. • Dwivedi, Kapil Dev.(2013). Rachnanuvada Kaumudi. (VoI-III). Varanasi: Vishwavidyalaya Prakashan. • Eliade, Mircea. (1969): Yoga Immortality & Freedom. New Jersey: Princeton University Press. CONSUMER INFORMATION ON PROPER USE OF YOGA 86 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Feuerstein , George(2001). The Yoga Tradition: It’s History , Literature, Philosophy practice, Arizona: Hohn$Press . • Frawley, David (2000). Yoga and Ayurveda: Self-Healing and Self-Realization. Wisconsin, Lotus Press. • Gawande, E.N. (2002). Value oriented education: Vision for Living.New Delhi: Sarup & Sons. • Gharote M.L. &Pai, G.K. (eds). (2005). Siddha Sidhant Paddhati. Lonavala: Kaivalyadhama. • Gharote, M.L. (2003). Pranayama: The Science of Breath. Lonavala: The Lonavala Yoga Institute. • Gharote, M.L.. Teaching Methods for Yogic Practices, Kaivalyadhama, Lonavala. • Gharote, M.M. (2008). Traditional theory of Evolution and its Application in Yoga, Lonavala Yoga Institute. • Gharote, Manmath M. (2009). Application in Yoga. Lonavala: The Lonaval a Yoga Institute. • Gibbs, Bel (2003). Yoga for Children. London: Lorenz Books. • Goel, Aruna. (2007). Yoga Education Philosophy & Practices. New Delhi: Deep & Deep Publication. • Gore, M.M. (2007). Anatomy and Physiology of Yogic Practices. New Delhi: New Age Books. • Goyandka, Srijayadayal (1986). Srimad Bhagwad Gita (With Sanskrit Text and English Translation). Gorakhpur: Gita Press. • Hansa Jayadev Yogendra (2009) .Yoga in School Health, MDNIY. • Hariharananda, Swami. (2007). Patanjali Yoga Darshanam. New Delhi: Motilal Banarsidass PublishersPrivate Limited. • IK Taimni (2007). The Science of Yoga : The Theosophical Publishing House, Adyar, Chennai. • Iyengar, B. K. S. (2012). Light on Yoga. London: Harper Collins. Iyengar, B.K.S.(2013) Light on Pranayama. London: Aquarian/Thorsons. • Iyengar, B.K.S. (1993). Light on the Yoga Sutras of Patanjali. London: Aquarian/Thorsons. • Iyengar, B.K.S. (2008). Yoga shastra (Vol-V), Mumbai: RIM Yoga Institute, YOG. • Iyengar, B.K.S. (2009). Astadala Yoga Mala, (Vol. I – VIII).Lucknow: Allied Publishers Pvt. Ltd. • Jayadev, Yogendra & Hansaji. (2012).Thoughts on the Yoga Sutras of Patanjali. Mumbai: The Yoga Institute. • Jayadev, Yogendra. (1996).Yoga Cyclopaedia (Vol. I - IV). Mumbai: The Yoga Institute. • Jha, Vijay Kant; Devnath, Parimal & Gharote, M. M. (2010). Therapeutic References in Traditional Yoga Texts. Lonavala (India): Lonavala Yoga Institute. • Joshi, K.S. (1995). Yogic Pranayama: Breathing for Long Life and Good Health. New Delhi: Orient Paperbacks. • Joshi, K.S. (2005). Yoga in Daily Life. New Delhi: Orient Paperbacks. • Joshi, K.S. Ganesh Shankar. Yoga Ke Siddhant Evam Abhyas, Madhya Pradesh Hindi Granth Academy, Bhopal. • Joshi, Kireet (2003). Philosophy and Yoga of Sri Aurobindo. Delhi: GDMK Publishers. CONSUMER INFORMATION ON PROPER USE OF YOGA 87 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Kalidas Sadashiv Joshi (1967).Yoga and Personality. Allahabad: Udayana Publications.(Original from the University of Virginia) • Karambelkar, P.V.(2005). Patanjala Yoga Sutras: Sanskrit Sutra (with Transliteration, Translation [sic], & Commentary). Lonavala: Kaivalyadhama. • Karel Werner.(1977).Yoga and Indian Philosophy. New Delhi: Motilal Banarsidass. • Karmananda, Swami. (2001). Yogic Management of Common Diseases. Munger (India): Yoga Publication Trust. • Khalsa, Shakta Kaur, (2007). Yoga for Women. London: Dorling Kindersley Ltd. • Korpal, Nitin & Shankar, Ganesh. (2005). Hatha Yoga for Human Health. New Delhi: Satyam Publishing House. • Kotecha, Vaidya Rajesh(2016). A Beginner’s Guide to Ayurveda, Chakrapani Publications, Jaipur. • Krishnamacharya T. (1998). Dhyanamalika.Chennai: Krishnamacharya Yoga Mandiram. • Krishnamacharya T. (2004) Nathmuni’s Yoga Rahasya (Commentary). Desikachar, TKV (trans.).Chennai: Krishnamacharya Yoga Mandiram. • Kunha Raja (1960). Some Fundamental Problems in Indian Philosophy, MLBD,New Delhi. • Kuvalyananda, Swami & Shukla S.A. (1974). Goraksasatakam (Critically edited) Lonavala: Kaivalyadhama. • Kuvalyananda, Swami & Vinekar, S.L.(1963). Yogic Therapy: Its Basic Principles and Methods. New Delhi: Central Health Education Bureau, Government of India. • Kuvalyananda, Swami.(1966). Pranayama. Lonavala: Kaivalyadhama. • Kuvalyananda, Swami.(1977). Asana.Lonavala: Kaivalyadhama. • Lal, Basant Kumar. (2017). Samkalin Bhartiya Darshan. New Delhi: Motilal Banarsidass. • Leggertt, Trevor. (1981).Shankara on Yoga-sutras (Vol 1-4). London: Routledge and Kegan Paul. • Maharaj, Omanand. (2013). Patanjala Yoga Pradeep. Gorakhapur: Gita Press. • Ministry of AYUSH. (2016). Common Yoga Protocol. International Day of Yoga 21st June. New Delhi: Ministry of AYUSH, Government of India. • Mishra, S.P. (1989). Yoga and Ayurveda. Varanasi: Chaukhamba Prakashan. • Mohan AG : Yoga for Body, Breath and Mind, Shambala Publication, INC, Boston, London. • Mohan, A.G., (2010). Krishnamacharya: His Life and Teachings. Boston: Hambhala Publication. • Muktibodhananda.(2000). Hatha Yoga Pradipika. Munger: Yoga Publications Trust. • Nagendra , H.R. The art and Science of Pranayama, V.K. Yogas , Banglore. • Nagendra, H.R. & Nagarathna, R. (1988). New Perspectives in Stress Management. Bengaluru, India: Vivekananda Kendra Yoga Anusandhana Samsthan (VK Yogas). • Nagendra, H.R. & Others.(1994). Yoga in Education. Bengaluru: V.K. Yogas. • Pandey, Rajkumari (2008). Bhartiya Yoga Parampara Ke Vividha Ayama. New Delhi: Radha Publication. CONSUMER INFORMATION ON PROPER USE OF YOGA 88 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Parivrajaka, Swami Satyapati. (1997). Yogadarshanam. Rojad (Gujarat): Darshan Yog DharmarthTrust. • Radha, Swami Sivananda. (2004). Hatha Yoga: The Hidden Language, Symbols, Secrets & Metaphors. Washington, DC: Timeless Books. • Radhakrishnan, S (2006). The Principal Upanishads, Harpercollins India. • Radhakrishnan, S. (1963). The Bhagavad-Gita. London: George Allen & Unwin Ltd. • Radhakrishnan’s (1923). Indian Philosophy Vol-I-II, George Allen and unwin Ltd London. • Raman, Krishna & Suresh, S.(2003). Yoga and Medical Science FAQ. Chennai: East West Books. • Ramdev, Swami (2000). Pranayama - Its Philosophy & Practice (Hindi). New Delhi: Divya Prakashana. • Ramdev, Swami (2005). Yoga Sadhana and Yoga Healing Secrets (English Book). New Delhi: Divya Prakashana. • Ramdev, Swami (2006). Daily Yoga Practice Book (English). New Delhi: Divya Prakashana. • Ramdev, Swami (2006). Yog: Its Philosophy and Practice (English). New Delhi: Divya Prakashana. • Ramdev, Swami (2009). Pranayama: Its Philosophy & Practice (English). New Delhi: Divya Prakashana. • Rangnathan, Shyam. (2008). Patanjali’s Yoga Sutra. New Delhi: Penguin Books Pvt. Ltd. • Reddi, M.Venkata. (2011). Hatharatnavali of Srinivasa Bhatta Mahayogendra. Arthamuru, India: M. S. R. Memorial Yoga Series. • Rukmini, T.S. Yoga Vartika of Vijnanbhikshu (Vol I-IV). New Delhi: Motilal Banarsidass Publishers Private Limited. • Sachdeva, I.P. (1978). Yoga & Depth Psychology. New Delhi: Motilal Banarsidass. • Sahay G. S. (2013). Hatha yoga pradipika, New Delhi, MDNIY. • Saraswati Swami Satyananda. (2007). Nine Principal Upanishads. Munger: Yoga Publication Trust. • Saraswati, Swami Divyananda (1999). Vedon Me Yogavidya. Haridwar: Yogic Shodha Sansthan. • Saraswati, Swami Niranjanananda ((1997). Gheranda Samhita (In Hindi Language). Munger: Bihar Yoga Bharati. • Saraswati, Swami Niranjanananda. (2005). Yoga Darshan, Munger: Yoga Publications Trust. • Saraswati, Swami Niranjanananda. (2010). Yoga Education for Children (Vol. 2). Munger: Yoga Publications Trust. • Saraswati, Swami Satyananda (1996). Kundalini Tantra. Munger: Bihar School of Yoga and Yoga Publication Trust. • Saraswati, Swami Satyananda (2002). Meditations from the Tantras. Munger: Bihar School of Yoga and Yoga Publication Trust. • Saraswati, Swami Satyananda (2005). Kundlini Yoga , Yoga PubliationTrust ,Munger . • Saraswati, Swami Satyananda. (1996). Surya Namaskara: A Technique of Solar Vitalization. Munger: Bihar School of Yoga and Yoga Publication Trust. • Saraswati, Swami Satyananda. (1998). Yoganidra. Munger: Yoga Publications Trust. CONSUMER INFORMATION ON PROPER USE OF YOGA 89 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Saraswati, Swami Satyananda. (2006). Asana Pranayama Mudra Bandha. Munger: Bihar School of Yoga and Yoga Publication Trust. • Saraswati, Swami Satyananda. (2013). Four Chapters on Freedom. Munger: Yoga Publications Trust. • Saraswati, Swami Satyananda. (2004). A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya. Bihar School of Yoga and Yoga Publications Trust. • Sen Gupta Ranjana (2001). B.K.S. IyengarYoga. London: Dorling Kindersley Limited. • Shankar, Acharya, (2008) Srimad Bhagavad Gita Bhasya Translated by A.G. Krishna Warrier, Sri Ramakrishna Math Vedanta Press, Hollywood, California. • Shrikrishna. (2009).Notes on Basic Principles & Methods of Teaching as Applied to Yogic Practices and A Ready Reckoner of Yogic Practices. Kaivalyadhama Samithi. • Singh, Inderbir (2008). Anatomy and Physiology for Nurses, Jaypee Brothers, New Delhi. • Singh, S.P. & Yogi Mukesh Singh, Lalan Prasad (2010). Yoga from Confusion to Clarity (Vol.1-5).New Delhi: Standard Publishers. • Singh, S.P. & Yogi Mukesh. (2010). Foundations of Yoga. New Delhi: Standard Publishers. • Sinha, Harendra Prasad (1963). Bhartiya Darshan ki Ruprekha. New Delhi: Motilal Banarsidass Publishers Private Limited. • Sitadevi Yogendra (2004). Yoga Physical Education for Women. The Yoga Institute. Mumbai: Yogendra Publications. • Stephens, Mark. (2010). Teaching Yoga, Essential Foundation & Techniques. California: North Atlantic Books. • Sturgess, Stephen (2007). The Yoga Book (A Practical Guide to Self-Realization). New Delhi: Motilal Banarsidas. • Swami Chinamayananda. Narada Bhakti Sutra. 2013 (2nd edition). Chinmaya Prakashan. • Swami Kuvalyananda. Pranayama, Kaivalyadhama, Lonavala. • Swami Muktananda. (1996). Nawa Yogini Tantra (for women). Bihar School of Yoga and Yoga Publications Trust. • Swami Niranjanananda Saraswati. (2009). Prana and Pranayama. Bihar School of Yoga and Yoga Publications Trust. • Swami Omanabdatirtha. Patanjala Yoga Pradeep Geeta Press. • Swami Prabhavananda (2003). Spiritual Heritage of India, Genesis publishing Pvt. Ltd., New Delhi. • Swami Rama, Rudolph Ballentine, Alan Hymes, (1998). Science of Breath: A Practical Guide. Pennsylvania: The Himalayan International Institute. • Swami Rama. 1992. Meditation and its Practice. Himalayan Institute Press. • Swami Satyananda Saraswati. (2009). Surya Namaskara. Bihar School of Yoga and Yoga Publications Trust. CONSUMER INFORMATION ON PROPER USE OF YOGA 90 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Swami Vivekananda (2011 & 2012). Jnana Yoga, Bhakti Yoga, Karma Yoga, Raja Yoga, (4 separate books) Kolkata: Advaita Ashrama. • Swami Muktibodhananda. (2006). Hatha Yoga Pradipika. Bihar School of Yoga and Yoga Publications Trust. • Swami Yogakanti . (2010). Sanskrit Glossary of Yogic Terms. Bihar School of Yoga and Yoga Publications Trust. • Swatmaramaji (1972). Hatha Yoga Pradipika ( Jyotsana-tika), Adyar library and Research Centre,Madras. • Tilak, B.G.(1982). Bhagvadgita Rahasya Ya Karma Yoga-Shastra. Pune: Tilak Mandir. • Tiwari, O.P. (2005). Asana: Why and How? Lonavala: Kaivalyadhama. • Udupa, K. N. (1978). Stress and its Management by Yoga. New Delhi: Motilal Banarsidass Publishers Private Limited. • Vivekananda, Swami (1987). The Four Yogas of Swami Vivekananda: Condensed and Retold. Advaita Ashrama, Ramakrishna Math, Belur Math. • Vivekananda, Swami (2010). Raja Yoga or Conquering the Internal Nature. Montana, U.S.A: Kessinger Publishing. • Whincher, Ian, D.K. (2000). The Integrity of the Yoga Darshan. New Delhi: Print World. • Woods, J.H.(2007). The Yoga system of Patanjali. New Delhi: Motilal Banarsidass Publishers Private Limited. • Yogendra, Hansa Jayadeva (2006). Pregnancy, Parenthood & Yoga. Mumbai: The Yoga Institute. • Yogeshwar. (2004). Text Book of Yoga. New Delhi: Penguin Books. CONSUMER INFORMATION ON PROPER USE OF YOGA 91 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 2 SOME OF THE IMPORTANT YOGA INSTITUITONS, UNIVERSITIES AND YOGA Centers (As per the information available) Leading Yoga Institutions: 1. Bihar School of Yoga, Ganga Darshan, Fort, Munger, Bihar – 811201, India. Website: http://www.biharYoga.net/ 2. Dev Sanskrit Vishwavidyalaya, Gayatrikunj, Shantikunj, Haridwar– 249 411 (Uttarakhand). Website: www.dsvv.ac.in 3. Isha Foundation, IshaYoga Center, Velliangiri Foothills, Ishana Vihar Post, Coimbatore – 641 114, India. Website:http://www.ishaYoga.org/ 4. Kaivalyadhama, Swami Kuvalayananda Marg, Lonavala, Pune– 410403,India. Website:www.kdham.com 5. Krishnamacharya YogaMandiram, New No.31 (Old#13), Fourth Cross Street, Rama Krishna Nagar, Mandaveli, Chennai– 600028, India. Website:www.kym.org 6. Morarji Desai National Institute of Yoga, Ministry of Ayush, Govt. of India, 68 Ashok Road, Near GoleDakKhana, New Delhi – 110001, India. Website:http://www.Yogamdniy.nic.in/ 7. Mysore Krishnamachar Yoga Shala, Mysore Krishnamacharr Yoga Foundation, 490, Devamba Agrahara, K.R. Mohalla, Mysore - 570024. Karnataka, India. Website: https://www.mkyf.in/ 8. Paramanand University Trust (Paramanand Institute of Yoga Sciences & Research), Limbodi, Near New Digmbar Public School, Khandwa Road,Indore, 452020, Website: www.paramyoga.org 9. Ramamani Iyengar Memorial Yoga Institute, 1107 B/1 Hare Krishna Mandir Road, Model Colony, Shivaji Nagar, Pune - 411 016, Maharashtra. INDIA. Website: http://bksiyengar.com/default.asp 10. Sadhana Sangam Trust, KALA YOGA, 8th Cross, Near Om Shakthi Temple, 3rd Main, BEML Extension, Basaveshwara Nagar, Bangalore 560079. Website: https://sadhanasangama.org/ 11. Sarva Yoga International, Piazza Jurgens 13-19038 Sarzana, Italy. Mobile : 0039-339620-8821. E mail: antoniettarozzi3@gmail.com , Website: https://www.sarvayoga.org/ 12. Shri Ambika Yoga Kutir, B. K. Mill Compound, Eenatai Thackrey Chowk, Thane (W), Maharashtra – 400601 Website: www.ambikayogkutir.org 13. Shri K Pattabhi Jois Ashtanga Yoga Institute, 235, 8th Cross, 3rd Stage, Gokulam, Mysore 570002. Karnataka, India. Website: https://sharathjois.com/ 14. Shri Ram Chandra Mission, Kanha Shanti Vanam, Kanha Village, Nandigama Mandal, Rangareddy District, Telengana, Website: https://heartfulness.org/kanha/ 15. Sivananda Yoga Vedanta Dhanwantari Ashram, PO Neyyar Dam, Trivandrum, Kerala 695 572. Website: https://www.sivananda.org/ 16. Swami Rama Sadhaka Grama Dhyana Gurukulam,Virbhadra Road, Virpur Khurd, Aam Bag, P.O. Pashulok, Rishikesh, Uttarakhand 249203. Website: http://sadhakagrama.org/ 17. Swami Vivekananda Yoga AnusandhanaSamsthana, 19, Eknath Bhawan, Gavipuram Circle, K.G. Nagar, Bengaluru– 560019. Website:www.svyasa.org CONSUMER INFORMATION ON PROPER USE OF YOGA 92 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 18. The Yoga Institute, Shri Yogendra Marg, Prabhat Colony, Santacruz East, Mumbai – 400055, India. Website: http://theYogainstitute.org/ 19. The Art of Living International Centre, 21st Km, Kanakapura Road, Udayapura, Bangalore, Karnataka - 560082 Email: administration@srisrischoolofyoga.org, Website: www.srisrischoolofyoga.org 20. University of Patanjali, Patanjali YogPeeth, Roorkee-Haridwar Road, Haridwar– 249405. Website: www.universityofPatanjali.com 21. Yoga Vidya Gurukul, Yoga Bhawan, College Road, Nashik - 422005 Website: www.yogavidyagurukul.org Yoga Institutes: 1. Association for Yoga & Meditation (AYM) School, Upper Tapovan, Baba Balaknath Temple Street, Tapovan, Near Laxman Jhulla, Tehri Garwal, Rishikesh, Uttarakhand, Pin Code : 249192. E mail: aymindia@gmail.com 2. Yoga Niketan Trust, Muniki Rete, PO Shivanand Nagar, Tehri Garhwal, Rishikesh, Uttarakhand – 249192, Ph.: 0135-2430227 / 2435072/ 98330-64433, E-mail: bagri.suman@gmail.com, info@yoganiketanashram@org, 3. Lovely Professional University, Jalandhar - Delhi G. T. Road, Phagwara, Distt. Kapurthala - 144411, Punjab, Ph.: 01824-44326/09463235378, E-mail: vc.ofce@ipu.co.in/ neelam.sharma@lpu.co.in 4. Sri Sri University, Sri Sri Vihar, Ward No.3, Godi Sahi, Barang, Odhisha – 754006, E mail: deanfhw@srisriuniversity.edu.in 5. Fundación Hastinapura (Hastinapura Foundation), Riobamba 1018 - Buenos Aires CABA - C1116ABF, Argentina +5491157561932, +5491163040247, +541148119342. E mail: guscanzobre@gmail.com, sergio-di@hastinapura.org.ar, colprofesores@gmail.com 6. Yogic Early Education Service Trust, 37/1 veeerabatra swami koil street, Chidambaram, 608001. 7845032535, 9787344486 yeestrust@gmail.com, vranandji@gmail.com, cvjayanthy@gmail.com Yoga Training Centers: 1. New Age Yoga Institute, C-1, Shrikunj Premises Coop Society, Hanuman Road, Vile Parle (East), Mumbai - 400057 Ph.: 022-26135456/98207-43860 E-mail : nitinpatki8@gmail.com, www.newageyoga.in 2. Hata Yoga Abhyaasa and Prachaara Trust, 1st Floor, 42, Hal 3rd Stage, 80 Feet Road, Indiranagar, Bengaluru, Urban, Karnataka – 560075. Email: ttc@a1000yoga.com, rubina@a1000yoga.com www.a1000yoga.com 3. Sunderbai Phoolchand Ji Adarsh Shiksha Sansthan (SBPASS Yoga School), 61 Bairath Colony No. 2, Indore – 452014. Contact # 0731-4225666/94250- 75636 Email: antimjain@gmail.com , www.sbpass.org.in 4. Kayakalp - Himalayan Research Institute for Yoga & Naturopathy VMRT, Holta - Palamur, 176062, Himachal Pradesh Contact # 01894-235666, 235676/ 94184-81243 Email: info@kayakalppalampur.in , www.kayakalppalampur.in, monicagautam81@gmail.com CONSUMER INFORMATION ON PROPER USE OF YOGA 93 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 5. Sivananda Yoga Vedanta Dhanwantari Ashram Trust, Sivananda Yoga Vedanta Dhanwantari Ashram, PO Neyyar Dam, Trivandrum, Kerala – 695572, Mobile: 9495957838, Email: prahlada@sivananda.org, nataraj@sivananda.org , http://sivananda.org.in 6. Sivananda Yoga Vedanta Meenakshi Ashram,(Sivananda Yoga Vedanta Dhanwantari Ashram Trust), Near Pavanna Vilakku Junction, New Natham Road, Saramthangi village, Madurai 625503, Tamil Nadu. Contact # 98651-55335 Email: annop@sivananda.org 7. Aaryaveer Yog Evm Prakartik Chikitsa Sansthan, 48, Gautam Kailash Colony, Badaun Road, Kargaina, Bareilly, Uttar Pradesh – 243001, Contact # 70177-63828 Email: umendrasinghbly@gmail.com www.ayeper.com 8. The Banaras Educational and Social Trust, Lane No. 3, House No. 49, Bhaktinagar, Pandeypur, Varanasi, UP – 221002, Contact # 94533-97827. Email: banarastrust@gmail.com, www.banarastrust.org 9. BSS Yoga Training Center, University Road, Behind of Agrawal Nurshing Home, Khuthe, Rewa, MP – 486001, Contact # 76979-75350, Email: bsswfsrewa@gmail.com 10. Datta Kriya Yoga International Centre, Sri Ganapathy Sachchidananda Ashram, Avadhoota Datta Peetham, Mysuru, Karnataka – 570025 Cell # .: 9900933668, Email: dkycenter@gmail.com, www.dattakriyayoga.org 11. Jagriti Yog and Naturopathy Sansthan, Mahila Kalyan Evam Gramotthan Samiti, Yaduvansh Nagar, Near Shiv Mandir, Agra Bypass Road, Shikohabad, Disstt. Firozabad, UP – 283135, Contact # 05676-238884/87430-18884, Email: mkagsngo@gmail.com www.yogajagriti.com 12. Maa Baliraji Yog Sansthan, Hargarh Bazar, Mirzapur, UP - 231313 Contact # 05442-242073/ 72340- 00491 Email: maabaliraji@gmail.com, www.mbys.in 13. Shaurya Prakritik Chikitsa Evem Yoga Sansthan, Sekhui Kala, bipass Dhusah Balrampur, , Uttar Pradesh Pin-271201, Contact # 95324-30991, Email: shaurya271201@gmail.com, http://shauryapcyss.org/ 14. Yogaathma Foundation (Soham Ayur Yoga Ashram), Survey No. 7, Aladhakate Village, Kudur Hobli, Magadi Taluk, Ramanagar District, Karnatak State – 562127, Contact # 99868-78888, www.sohamashram.org, Email: yogigowd@gmail.com 15. Yoga peace Sansthan, Krishna Kripa-1, LG-8, Subhash Nagar, Shastri Nagar, Jaipur, Rajasthan – 302016, Contact # 94143-86504, E-mail: yogapeacejaipur@gmail.com 16. Yoga Wellness Center, 2C-112, 2nd Cross Road, East of NGEF Layout, Kasturi Nagar, Bangalore, Karnataka – 560043, Contact # 96635-09001/ 94489-37454, Email : rajkamal.yoga@gmail.com 17. Bhartiya Prodyogik Prashikshan Sansthan, 19, Inderprasth Colony, Besides Bus Stand, Hisar - 125001, Haryana, Contact #.: 98028- 20555, Email: bppsindia@gmail.com, , www.bpps.ac.in 18. Bhaskara Institute of Yoga and Research Centre Society, GTWRA 61, Life Vila, Changampuzha Samadhi Road, Edappally PO, Kochi, Kerala – 682024. Ph.: 0484-4859659 / 9895015144, Email: bhaskarainstitute@gmail.com, www.bhaskarainstitute.org 19. Namaste Institute of Yoga and Ayurveda, Namaste Dwaar, NH - 58, 105 Kms Milestone, Mansurpur, Muzaffarnagar, UP – 251203, Contact # 98109-44777/ 9818488090 E-mail : millierathi@hotmail.com, yogiyogendra@namastedwaar.cm, arvindrathi@hotmail.com CONSUMER INFORMATION ON PROPER USE OF YOGA 94 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 20. The Satsang Foundation , (Bharat Yoga Vidya Kendra), 9, Webster Road, Cox Town, Bangalore, Karnataka – 560005. Ph.: 8217412768 / 9343071537, E-mail: mdpofce@satsang-foundation.org 21. Adiveda Research Institute of Yoga Science and Naturopathy, SNDP Building, Mariyappally, Nattakom, Kottayam, Kerala – 686023. E-mail: manojsurendran111@gmail.com, sijugs42@gmail.com , Contact # 94479-56640 22. Jain Institute of Skills, SSB Road, Near SSB Ofce, Sri Ganganagar, Rajasthan-335001. E-mail: rahul.jain397@gmail.com, Contact # 9414502661/9352404000. 23. Shri Hushal Das Institute of Yoga and Naturopathy, Chak 7stg, Near Toll Plaza, Suratgarh Road, Dabli Rathan, Hanumangarh – 335801. Contact: 8875196111, 8875196111, 8875457111, E mail: president@skduniversity.com, chairperson@skduniversity.com, president@skduniversity.com 24. IQBri Telecom Pvt. Ltd, E237, 2nd floor, Green Tower, Industrial Area Phase 8B, Mohali, Punjab, 160071, 9988332253, 9888894938, 9988332253, E mail: paramvir.singh@iqbri.com, kuljeet.sandhu@iqbri.com Yoga Therapy Centers: 1. New Age Yoga Institute, Anand Mandir, Hedgewar Ground Hanuman Road, Vile Parle (E), Mobile: 919820743860, 9819969570, 9820743860 E mail: newageyogamumbai@gmail.com, sandhyapatki@gmail.com ,nitinpatki8@gmail.com 2. Swasti Yoga Center, Empire Estate, M2, 001, Near Jain Hind collection, Chinchwad 411019, Mobile: 919922916025, 9922916025, 9545019322 E mail: contact.swastiyoga@gmail.com, vchothe@gmail.com, shweta251188unune@gmail.com Ayush Institute: 1. Uttaranchal Ayurvedic College, Rajpur, Dehradun Contact Nos. 8476004761, 8476004762, 8476004780, 8476004778 E mail: uac.dehradun@gmail.com PersonnelCerticationBodies(PrCBs): 1. Indian Yoga Association, Plot No. 38, Second Floor, Pocket B3, Sectro 17, Dwarka, New Delhi. Email: secretariat@yogaiya.in , www.yogaiya.in/iya 2. PQMS Quality Services Pvt. Ltd. 4th Floor, SCO-21, Feroze Gandhi Market, Ludhiana - 141001, Punjab. Ph.: 0162-4666979 www.qualityindia.in 3. WAYS - World Association of Yogic Science, No. 47, 1st Stage, Anantha Nagara, Manipal - 576104, Karnataka. Ph.: 8202573541, E mail: yogiways17@gmail.com , www.yogiways.com 4. Bureau Veritas (India) Pvt. Ltd.72, Business Park, Marol Industrial Area, MIDC Cross Road “C”, Andheri (East), Mumbai – 400093, http://www.bureauveritas.co.in 5. APMGIndiaCerticationPvt.Ltd, E1, Ground Floor, Beech Building, Manyata Embassy Business Park, Outer Ring Road, Nagawara, Bengaluru - 560045, Karnataka Ph.: 080-42767538, E mail: info@apmg-india.com , www.apmg-international.com 6. MudraYogCertication,C-001, Rachna Gokul Apartment, Mankapur, Nagpur, Maharashtra – 440030. Ph.: 0712-6900072. Email: manish@mudrayog.in , www.mudrayog.in 7. TQ Cert Services Private Limited, 4th Floor, Mithona Towers-1, 1-7-80 to 87, Prender Ghast Road, Secunderabad, Telangana – 500003, Ph.: 04067258800, Email: tq@tqcert.in , www.tqcert.in CONSUMER INFORMATION ON PROPER USE OF YOGA 95 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India 8. JapanOrganizationforYogaCertication, Head Ofce: 411-16-12, Shinsencho, Shinsencho, Shibuya, Tokyo, Main Ofce: 101-7-5-1, Akasaka, Minata, Tokyo, Pin 107-0052 Ph.: +81-3-3405-2236, E mail: info@yogakentei.com, www.yogakentei.com 9. Modish Services Pvt. Ltd. 27, Guru Jambheshwar Nagar, Gate No. 1, Opp. Vijay Dawar, Vaishali Nagar, Jaipur, Rajasthan – 302021. Ph.: 7230003310, E mail: info@yogsansthan.com , www.yogsansthan.com 10. Smt. Shanti Devi Jan Kalyan Shiksha Prasar Samiti, Village - Anjani, Mainpuri, UP – 205001, Ph.: 9560419801, E mail: ramendraqa@gmail.com 11. RGCSM Skills (Run by Shri Rajeev Gandhi Computer Saksharta Society), RGCSM, “RAJRANI Tower”, H-1-6, IT Park, IPIA, Raod No. - 4, Jhalawar Road, Kota, Rajasthan – 324005, Ph.: 0744-2410299. E mail: akshayit2004@gmail.com , www.rgcsm.org 12. Vishwakarma Computer Saksharta Mission Pvt. Ltd. VKCSM, Gali No. 1, Rishi Nagar, Near Bus Stand, Hisar, Haryana – 125001, Ph.: 9215573086, E mail: directorvkcsm@gmail.com , www.vkcsm.com 13. Shri Yog Abhyas Ashram Trust, Yogeshwar Devi Dayal Mahamandir, A-777, Block 8, Tilak Nagar, New Delhi – 110018, Ph.: 9911211777, Email: info@syaat.org 14. Indian Council of Cultural Research, Azad Bhawan, I.P. Estate, New Delhi-110002 15. Heartcare Foundation of India, E-219, First Floor, Greater Kailash, Part-I, New Delhi-110048. Email: Kkalra54@gmail.com, Cell #99587-1177/9811090206. Useful Link for the List of UGC Accredited Universities in India: http://www.yogamdniy.nic.in// WriteReadData/LINKS/UniversityListd28cb981-0caa-40e4-8c80-d8985f406a66.pdf Note: There are 273 Ayurveda colleges (BAMS-Bachelor of Ayurvedic Medicine and Surgery) 26 Naturopathy colleges (BNYS-Bachelor of Naturopathy and Yogic Sciences), and 13 Siddha (BSMS-Bachelor of Siddha Medicine and Surgery) Colleges in India where Yoga also a part of their Academic curriculum. CONSUMER INFORMATION ON PROPER USE OF YOGA 96 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 3 LIST OF RESEARCH JOURNALS AND MAGAZINES ON YOGA A. Research Journals on Yoga • Alternative & Integrative Medicine (https://www.esciencecentral.org/journals/alternative-integrative-medicine.php) • Asian Journal of Complementary and Alternative Medicine (http://www.literatipublishers.com/Journals/index.php?journal=A-CAM) • BMC Complementary and Alternative Medicine (http://www.springer.com/medicine/complementary+%26+alternative+medicine/journal/12906) • BMC Complementary and Alternative Medicine (https://bmccomplementalternmed.biomedcentral.com/) • Complementary Therapies in Medicine (https://www.journals.elsevier.com/complementary-therapies-in-medicine/) • Evidence-based Complementary and Alternative Medicine, (eCAM) (http://www.oxfordjournals.org/our_journals/ecam/) • Evidence-based Complementary and Alternative Medicine, (eCAM) (https://www.hindawi.com/journals/ecam/) • International Journal of Advanced Ayurveda, Yoga, Unani, Siddha and Homeopathy (http://medical.cloud-journals.com/index.php/IJAAYUSH) • International Journal of Health Sciences and Research (http://www.ijhsr.org/) • International Journal of Yoga and Allied Sciences (http://indianYoga.org/) • International Journal of Yoga (http://www.ijoy.org.in/) • International Journal of Yoga, Philosophy, Psychology and Parapsychology (http://www.ijoyppp.org/) • International Scientic Yoga Journal SENSE (http://Yoga-science.eu/) • Journal of Complementary and Integrative Medicine (https://www.degruyter.com/view/j/jcim) • Journal of Evidence-Based Complementary & Alternative Medicine (formerly Complementary Health Practice Review) (http://journals.sagepub.com/home/chp) • Journal of Traditional and Complementary Medicine (https://www.journals.elsevier.com/journal-of-traditional-and-complementary-medicine/) • Journal of Yoga & Physical Therapy (https://www.omicsonline.org/Yoga-physical-therapy.php) • JOY: The Journal of Yoga, Investigating the philosophy, science, and spirituality of Yoga (http://www.journalof Yoga.org/) • The Journal of Alternative and Complementary Medicine (http://www.liebertpub.com/acm) • Yoga Mimasa (YM) (http://www.ym-kdham.in/) CONSUMER INFORMATION ON PROPER USE OF YOGA 97 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India B. Magazines on Yoga • Asana- International Yoga, http://www.asanajournal.com/ • Australian Yoga Life, http://ayl.com.au/ • Boston Yoga Magazine, http://boston.Yoga/ • Clarity Magazine, https://www.ananda.org/clarity-magazine/ • Elephant Journal, http://www.elephantjournal.com/ • Integral Yoga Magazine, http://integralYogamagazine.org/ • LA Yoga, http://laYoga.com/ • Mantra Yoga + Health, http://mantramag.com/ • Mystic Yoga Magazine, http://www.mysticYoga.in/mystic-Yoga-magazine/ • Om Yoga& Life Style, http://www.ommagazine.com/ • Ozark Mountain Yoga, Mindful Living Magazine, https://ozarkmountainYoga.com/ • PraBauddha Bharatha, http://advaitaashrama.org/pbmonthly • Whole Living Body + Soul in Balance, http://www.wholeliving.com/ • Yoga and Total Health, http://theYogainstitute.org/Yoga-and-total-health/ • Yoga Digest, http://Yogadigest.com/ • Yoga International Magazine, https://www.himalayaninstitute.org/Yoga-international-magazine/ • Yoga Journal, http://www.Yogajournal.com/ • Yoga Life, https://www.Yogalife-online.com/en/ • Yoga Magazine, http://www.Yogamag.net/ • Yoga Sudha, http://www.Yogasudha.com/index.asp CONSUMER INFORMATION ON PROPER USE OF YOGA 98 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 4 IMPORTANT SHATKARMAS FOR HEALTHY LIVING A. DHAUTI Dhauti is used to clean the digestive tract from mouth to stomach. It removes excess of bile, mucus, toxins; and restores the natural balance of the body. It is done in three ways: (1) drinking and then vomiting warm saline water (Kunjala or Vamanadhauti), (2)swallowing and bringing out astrip of muslin cloth (8 cm × 8 m) (Vastradhauti), and (3) repeated stimulation of the oesophageal mucus membrane using a flexible tube or a soft stem of the turmeric plant (Dandadhauti). Healthbenets • Dhauti cleans out the stale bile and mucus and thereby facilitates removal of impurities. • Dhauti, especially Kunjala, benets persons suffering from gastroparesis, biliousness, asthma, and dyspepsia. Kunjala Vastra- dhauti Jala-neti Sūtra-neti Contraindications: • Avoid it in the case of stomach or intestinal ulcers, colitis, hernia, heart disease, and high blood pressure. B. BASTI Basti is intended to cleanse the lower abdomen, especially the gastrointestinal tract (GIT).This is the Yogic version of enema or colonic irrigation. There are two types of Basti karma: (1) Jalabasti (Yogic enema with water) and (2) Sthalabasti/Vayubasti (dry Yogic enema or Yogic enema with air). Jalabasti is practiced in water. Vayubasti/ Sthalabasti is practiced on land (that is in air). Jalabasti is considered better as it completely cleanses the lower part of the colon up to the anal sphincter. Healthbenets • It cleans the colon. • It removes gases and is benecial in the case of constipation. • It is helpful in alleviating the enlargement of the spleen and the diseases caused by excess wind, bile, and mucus. C. NETI Neti is concerned with cleaning of nasal passage and the throat. Neti can be done with water (Jalaneti), thread (Sutraneti), catheter (Rubber neti), milk (Dugdhaneti), or ghee/puried butter (Ghritaneti). In Jalaneti, water is poured into one nostril and it automatically comes out through the other nostril. In Sutraneti, a ne thread is taken inside one nostril and then pulled out of the mouth. This practice involves cleaning up the CONSUMER INFORMATION ON PROPER USE OF YOGA 99 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India throat as well. In Dugdhaneti, milk is used instead of water, but it is not to be taken out from the other nostril; it has to be drunk. In Ghritaneti, ghee/puried butter is used instead of water. Healthbenets • The practice of Neti helps to dissolve and remove accumulated harmful mucus from the nasal passage benetting the naso-pharynx, and generating a healthy mucous membrane. • It benets the eyes by improving the drainage system of the eyes. • It keeps the sinuses healthy by flushing the mucus out of them. • It makes the breathing system unobstructed and well-regulated. Contraindications: • Avoid if you have nose bleeding, ear canal issues (Eustachian Tube issues), cataracts or any retinal issues, sinus infection, nasal ulcers, polyps, or nasal septal deviation. D. TRATAKA Trataka is performed for cleansing and strengthening the eyes. In this Kriya, the eyes are usually focused on a selected object, which can be the flame of a lamp, a burning candle or the tip of a nger. The gazing at the selected object is done without blinking till the eyes start watering. Healthbenets • The eyes become clear and bright. • It is useful in the treatment of diseases of the eyes. • It removes drowsiness; and improves concentration. Contraindications: • Avoid it in case of any eye ailments, high myopia and people having psychic problems like schizophrenia or hallucinations; consult a Yoga expert/physician before practising in case of Glaucoma. Trataka Nauli E. NAULI Nauli is the practice of isolating the rectus abdomen in muscles, one by one (Dakshina or Vamanauli) or together (Madhyanauli), and moving the isolated recti muscles (Nauli-Chalan). In Gheranda Samhita, it is known as Lauliki. There are three variations of Naulikriya: • Madhyanauli (middle rotation) • Dakshinanauli (right rotation) • Vamanauli (left rotation) Healthbenets • The rolling and rotating during Nauli gives deep massage and profound toning to all the abdominal muscles and organs. • It stimulates digestive re. • It is useful for reducing constipation, acidity, flatulence, lethargy, diabetes, and sexual and urinary disorders. CONSUMER INFORMATION ON PROPER USE OF YOGA 100 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Contraindications: • Avoid it in the case of heart disease, hernia, hypertension and gastric or duodenal ulcers. • Women should practice this kriya with caution. F. KAPALABHATI Kapalabhati is a breathing practice where the lower abdominal muscles are used like black smith’s bellows for exhalation (Rechaka). In this, breathing is done like the pumping action of a pair of bellows. In Kapalabhati, exhalation is done forcefully by contracting abdominal muscles; while inhalation remains automatic and passive; and occurs spontaneously as a result of forced exhalation. Kapalabhati actively reduces the volume of air in the lungs through forced exhalation. Kapalabhati Healthbenets • Kapalabhati clears the respiratory passage and keeps it free from impurities and excess mucus. • It is useful in treating cold, rhinitis (inflammation of the mucus membrane of the nose), sinusitis, and bronchial infections. • It stimulates nerves in the abdominal region; massages abdominal organs; and improves digestion. • It increases the capacity of lung. • It puries the frontal air sinuses and stimulates the brain. Contraindications: • Avoid it in the case of high blood pressure, any heart ailments, peptic and duodenal ulcers, hernias, vertigo, migraines, headaches, glaucoma. G. AGNISARA KRIYA HealthBenets • Agnisara Kriya counteracts the sedentary lifestyle, which can lead to several hidden inefciencies in all the Koshas and modies their under performance. • It gives gentle massages to the abdominal organs by alternate contraction and relaxation, thereby improving digestion. • It reduces fat and strengthens the muscles. • It stimulates the relevant nerves and harmonises all abdominal organs like the bowel, liver, kidney, spleen, pancreas, and digestion, allowing optimum assimilation of nutrients. Contraindications: • Avoid it in the case of high blood pressure, cardiovascular disorders, hiatus hernia, Peptic/duodenal ulcer and any other intestinal ailments. • Women should practice this Kriya with caution. Agnisara Kriya CONSUMER INFORMATION ON PROPER USE OF YOGA 101 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 5 IMPORTANT ASANAS FOR HEALTHY LIVING A. YOGIC SUKSHMA VYAYAMA ( MICRO CIRCULATION PRACTICE) a) Neck Movements i) Forward and backward bending • Stand with the feet comfortably apart. • Keep the hands straight beside the body. • This is alert posture. This is also called Tadasana. • Keep your palms on the waist. • While exhaling, move the head forward slowly and try to touch the chin to the chest. • While inhaling, move the head as far back as comfortably. • This is one round: repeat 2 more rounds. ii) Right and left bending • While exhaling, bend the head slowly to the right; bring the ear as close as possible to the shoulder without raising the shoulder. • While inhaling, bring the head to the normal position. • Similarly, while exhaling, bend the head to the left side. • Inhale and bring the head up to the normal position. • This is one round: repeat 2 more rounds. iii) Right and left twisting • Keep the head upright. • While exhaling, gently turn the head to the right so that the chin is in line with the shoulder. • While inhaling, bring the head to the normal position. • Similarly, while exhaling, turn the head to the left. • Inhale and bring the head to the normal position. • This is one round: repeat 2 more rounds. CONSUMER INFORMATION ON PROPER USE OF YOGA 102 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India iv) Neck rotation (clockwise and anti-clockwise movements) • Exhale; bend the head forward, trying to touch the chin to the chest. • Inhale; slowly rotate the head clockwise in a circular motion, exhale while coming down. • Do a full rotation. • Then rotate the head in an anti-clockwise direction. • Inhale; go back and exhale, come down. • This is one round: repeat 2 more rounds. Note: � Move the head as far as possible. Do not over-strain. � Keep the shoulders relaxed and steady. � Feel the stretch around the neck and loosening of the joints and muscles of the neck. � Can be practiced sitting on a chair. � People with neck pain can do the practice gently, especially when taking the head back to the extent if is comfortable. � Elderly people and persons with cervical spondylitis and high blood pressure may avoid these practices. b) Shoulder movements i.) Shoulder stretch • Keep the feet together, the body straight, and arms by the sides. • Raise your both arms sideways above your head with the palm outwards. Bring them down in the same manner. • The arms must not touch the head when going up or the thighs when coming down. • Palms must be opened, with ngers together. CONSUMER INFORMATION ON PROPER USE OF YOGA 103 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ii) Shoulder rotation (forward and backward) • Stand erect. • Place the ngers of the left hand on the left shoulder and the ngers of the right hand on the right shoulder. • Rotate both elbows fully in a circular manner. • Try to touch the elbows in front of the chest in the forward movement and touch the ears while moving up. • Stretch the arms back in the backward movement and touch the side of the trunk while coming down. • It is the clockwise rotation and repeat it for 5 times. • Do the same in the anti-clockwise direction also. Benets: 1. Practice of this Kriya makes the bones, muscles, and nerves of the shoulder region healthy. 2. These practices are helpful in case of cervical spondylitis and frozen shoulders. c) Trunk movement Trunk twisting (Kati Shakti Vikasaka) • Keep the legs about 2–3 feet apart. • Raise both the arms up to the chest level with palms facing each other and keep them parallel. • While exhaling, twist the body towards the left side so that the right palm touches the left shoulder; come back with inhalation. • While exhaling, twist the body towards the right side so that the left palm touches the right shoulder; come back with inhalation. • This is one round: repeat two more times. • Relax in alert posture. Note: � Do it slowly with normal breathing. � Cardiac patients shall do with care. � Avoid this practice in case of severe back pain, vertebral and disc disorders, after abdominal surgery, and during menstruation. CONSUMER INFORMATION ON PROPER USE OF YOGA 104 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India d) Knee movement • Inhale; lift your arms up to the shoulder level with palms facing downwards. • Exhale; bend the knees and bring down your body to the squatting position. • In the nal position, both the arms and thighs should be parallel to the ground. • Inhale; and straighten the body. • Exhale while bringing down the hands. • Repeat two more times. Note: � Strengthens the joints of the knees and hips. � Avoid this practice in case of acute condition of arthritis. e) Ankle movement i) Ankle stretch • With the feet together, stand erect. • Stretch forward one foot and hold it about 9 inches off the ground, and move the foot up and down, then right and left. • Repeat with the other foot. • Repeat two more times. ii) Ankle rotation • With the feet together, stand erect. • Stretch forward one foot and hold it about 9 inches off the ground, and circle rst from right to left, then from left to right, with the ankle. • Repeat with the other foot. • Repeat two more times. Note: � The exercise relieves rheumatism of the ankles and strengthens the toes and the feet. � Avoid this practice in case of acute condition of arthritis. CONSUMER INFORMATION ON PROPER USE OF YOGA 105 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India B. YOGIC STHULA VYAYAMA i) REKHAGATI • With the left foot on the ground, place your right foot in front of it so that the right heel touches the toes of the left foot. • Now walk 50 steps ahead with the heel of one foot touching the toes of the other; taking care to see that the entire distance is covered in a straight line. • Then, walk backwards in the same manner and in a straight line. • The eyes must look front and not at the feet. This exercise increases the power of concentration and improves the balance of the body. ii) URDHVA - GATI ( UPWARD MOVEMENT) • With feet one foot apart, hold one arm bent at the elbow at an angle of 90 degree while the other is stretched straight upwards. • The palms of both the hands must remain open, facing outward with the ngers together. • Bend your left knee and stretch your right arm upwards. Repeat this process with the right foot and left arm raised. Breathe in and out to synchronise with the movement of your limbs. • Do it for 10 times to begin with. This exercise is good for the limbs and circulation. iii) SARVANGA PUSTI • Spread your feet as much as you can (not exceeding your capacity). • Form sts with the thumbs tucked in; thumbs are not visible this way. This type of st is usually preferred during yogic exercises (First position). • Inhale, Raise both arms upwards behind the back of the head. Then keep the right wrist upon the other, and exhale, bend towards the ankle of the right leg (second and third Position). • Now change the position of the wrists (left wrist over the other), and while inhaling through the nose, raise the arms backward (fourth and fth Position). • Make a circle with the trunk and bring the arms down towards the left ankle (sixth and seventh Position). • Again, change the position of the wrists, and while inhaling through the nose, raise the arms backwards. • This forms one round. CONSUMER INFORMATION ON PROPER USE OF YOGA 106 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Step 3 Step 5 Step 4 Step 6 Step 7 Step 1 Step 2 CONSUMER INFORMATION ON PROPER USE OF YOGA 107 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India C. SURYA NAMASKAR The ideal time to practice Surya Namaskar is at sunrise, the most peaceful time of the day. Whenever possible, practice in the open air, facing the rising sun. Sunset is also a good time to practise as it stimulates the digestive re. Surya Namaskar, however, may be practiced at any time, provided the stomach is empty. Surya Namaskar consists of 12 positions, as given below. Position 1 Namaskarasana: Inhale, bring the palms in front of chest and join them together as in Namaskara mudra or prayer position; Exhale. Namaskarasana Hastottanasana Padahastasana Position 2 Hastottanasana: Inhaling, raise both the arms up keeping the arms close to the ears; stretch the body as much as possible and bend the trunk backward without bending the knees. Position 3 Padahastana: Breathing out, bend forward from the waist keeping the spine erect. Place hands on the floor by both sides of the feet. Try to touch the knees with the forehead. CONSUMER INFORMATION ON PROPER USE OF YOGA 108 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Position 4 Ashwasanchalanasana: Breathing in, take the left leg backward as far as possible; bring the left knee to the floor. Bend the right leg at the knee; keep the right foot at the floor between the palms making 90-degree angle; arch the spine back and look up. Ashwasanchalanasana Ashtanga-namaskarasana Parvatasana Bhujangasana Position 5 Parvatasana: Breathing out, take the right leg back; lift the hip tail bone up and lower the head and chest downwards in an ‘inverted V’ posture. Keep the head between the arms and soles touching the ground. Breath normally. Position 6 Ashtanga-namaskarasana: Lower the knees, chest, and chin to the floor. In the final position, only the toes, knees, chest, hands, and chin touch the floor. The knees, chest, and chin should touch the floor simultaneously. If this is not possible, first lower the knees, then the chest in between the palms, and finally the chin. The buttocks, hips, and abdomen should be raised. The awareness may be kept on the abdominal region. Position 7 Bhujangasana: Lower the hips. Inhale; raise the head up and push the chest up. Raise the trunk up to the naval with spine arched back. Keep palms on the ground and bend backwards. CONSUMER INFORMATION ON PROPER USE OF YOGA 109 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Position 8 Parvatasana: Breathing out, lift the hips up; and lower the head and chest downward in an ‘inverted V’ posture. Keep head between the arms and soles on the ground. Parvatasana Position 9 Ashwasanchalanasana: Breathing in, bend the left leg and bring it forward; and keep the left foot on the ground between the arms. Keep the right leg backward with right knee touching the ground. Arch the spine back and look up. Ashwasanchalanasana Position 10 Pada-hastasana: Breathing out, bring the right leg forward and place the right foot besides the left foot. Place both palms beside outer sides of the feet on the ground; and head touching the knees. Pada-hastasana Hastottanasana Position 11 Hastottanasana: Breathing in, raise arms and torso. Take the arms straight above the head and bend the trunk backwards as much as possible. CONSUMER INFORMATION ON PROPER USE OF YOGA 110 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Tadasana D. STANDING ASANAS TADASANA Salient features • Tadasana is named after the Tada (Palm tree) because, in the nal posture, the body remains erect in standing position like a palm tree. Healthbenets • This Asana stretches the muscles and nerves of the whole body and develops physical and mental balance. • It helps to clear up the congestion of spinal nerves at the point where they emerge from the spinal column. • It is helpful for the patients of Sciatica. Contra-indications • Avoid lifting toes in case of cardiac problems. VRIKSHASANA Salient features • Vriksha means tree. The nal position of this Asana is a stand-still position, which resembles the shape of a tree, hence the name. Healthbenets • It improves neuro-muscular coordination, balance, endurance, and alertness. • It increases flexibility of joints of knees and ankles and strengthens them. • It tones up the leg muscles and ligament. Contra-indications • This posture should be avoided in case of obesity, arthritis, and vertigo. Position 12 Namaskarasana: Breathing out, come to the straight position. Slowly bring the arms down; and join the palms in front of the chest as in Namaskara Mudra or prayer position. Benets:- It helps to increase the flexibility, lung’s capacity, strength, endurance and develop a healthy spine. It makes the mind alert and fresh. Caution: - Avoid during spinal injury; practice it as per need and capacity. Namaskarasana Vrikshasana CONSUMER INFORMATION ON PROPER USE OF YOGA 111 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India TRIKONASANA Salient features • Trikona means a triangle. In this Asana, the body assumes the shape of a triangle; hence it is named as Trikonasana. Healthbenets • It affects the muscles on the sides of the trunk, waist, and back of the legs. • It prevents flat-foot condition. • It stimulates the nervous system and helps to alleviate nervous depression. • It improves digestion. • Its regular practice helps to reduce fat deposited in the waistline. • It tones up the reproductive organs. ARDHA CHAKRASANA Salient features • Ardha means half. Chakra means wheel. In this posture, the body takes the shape of a half wheel; hence it is called Ardha Chakrasana. Healthbenets • This Asana helps to make the spine flexible and strengthens the spinal muscles. • It helps in the management cervical spondylosis. Contra-indications • People having giddiness, neck pain, and shoulder pain may practise with care. Trikonasana Ardha Chakrasana PADA-HASTASANA Salient features • Pada means feet, Hasta means hands. Therefore, Pada-hastasana means keeping the palms down towards the feet. This is also referred as Uttanasana. Healthbenets • This Asana helps to make the spine flexible, improves digestion, prevents constipation and menstrual problems. Contra-indications • Avoid this practice in case of cardiac disorders, vertebral and disc disorders, abdominal inflammation, hernia and ulcers, glaucoma, myopia, vertigo and during pregnancy. Pada-hastasana CONSUMER INFORMATION ON PROPER USE OF YOGA 112 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India E. SITTING ASANAS DANDASANA Salient features • The name comes from the Sanskrit “Danda” which means “stick” or “staff” and Asana which means “posture” or “seat.” Contra-indications • It should be avoided by people with knee, ankle injuries and people with a very weak core and stiff hamstrings. Healthbenets • It helps to become more mindful and focused in one's Yoga practice. It also prepares the body and mind for other seated postures. Contra-indications • This Asana should be avoided during severe backache. • This posture should be avoided in cases of slipped disk and sciatica and during post-abdominal surgery. Dandasana Sukhasana Parsva Konasana PARSHVA KONASANA Salient features Parshva means side or flank, and Kona means angle. In the nal pose of this Asana, the body forms a lateral angle, hence it is called Parshva Konasana. Healthbenets • It helps in peristaltic activity and improves digestion. • It corrects defects in calf and thighs. • It helps to relieve arthritic and sciatica pain. • It helps to reduce fat from the waist and hips. Contra-indications • This Asana should be avoided during severe backache. • This posture should be avoided in cases of slipped disk and sciatica and during post-abdominal surgery. SUKHASANA Salient features • ‘Sukha’ means easy or comfort, Asana means posture, this posture is a comfortable seated position for meditation. This is a meditative and relaxing pose. Sukhasana is easy to perform. Healthbenets • Helps to open the hips, lengthens the spine and promotes groundedness and inner calm. It helps in improving body posture. CONSUMER INFORMATION ON PROPER USE OF YOGA 113 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Bhadrasana Contra-indications: • Recent or chronic knee or hip injury or inflammation. PADMASANA Salient features • Padma is a Sanskrit word meaning lotus. • This Asana is a traditional posture and is practiced mainly for spiritual purposes. It has been described in several traditional texts. • Padmasana is a meditative pose. It helps to keep the body steady as in this Asana, physical movements are reduced to the minimum. Swastikasana Padmasana Healthbenets • Padmasana induces mental calmness and relaxing effect on nervous system. • It tones up the nerves of coccyx and sacral region by supplying them with extra blood. • It improves the digestive process and helps to relieve constipation. • It improves concentration and memory by keeping the mind attentive and alert. • It is helpful for people suffering from shortness of breath. • It is benecial for treating stiffness in knees and ankles. • It is helpful to treat problems of feet concerning excessive sweat, bad odour, and cold/hot sensation. Contra-indications • People suffering from sciatica, chronic knee pain or having weak knees should not practise Padmasana. BHADRASANA Salient features • In Sanskrit language, Bhadra means noble, gracious or good. This is a meditative posture. Healthbenets • Bhadrasana tones up the reproductive organs. • This Asana is good for the lumber region and keeps it healthy. • It improves the digestion. SWASTIKASANA Salient features • Swastika means auspicious. It is a meditative posture. • This Asana is the simplied version of Siddhasana and is an easier meditative posture. Healthbenets • This Asana is benecial for persons who have extremely cold feet in winter or who perspire excessively in summer. CONSUMER INFORMATION ON PROPER USE OF YOGA 114 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • This posture facilitates meditation. Contra-indications • Swastikasana should not be performed by persons with sciatica or sacral infections. GUPTASANA Salient features • Gupta means secret. This Asana is having its broad spectrum of benets relating to sexual disorders; there fore, it is called Guptasana. • This Asana is easy to perform. Healthbenets • This Asana is useful in seminal incontinence and controlling sexual hyper-excitability. • It is useful for treating diseases of the urethral system. Siddhasana SIDDHASANA Salient features • Siddhasana is a meditative posture and has been accepted by almost all the Hatha Yogic texts for Yoga Sadhana. • In Sanskrit, Siddha means the realised, accomplished or attained. Siddhasana leads to realization of the liberation, which is the ultimate goal of Hatha-Sadhana, hence the name. • This Asana is easier than Padmasana and most people can perform it. Yogamudra Guptasana Healthbenets • Siddhasana helps to regulate the function of testosterone hormone in males and helps to maintain the inner body temperature. • This Asana removes the blockage of energy in Muladhara and Swadhishthana chakras. • It helps in regulating blood pressure and cardiac functions. Contra-indications • It should be avoided by people suffering from sciatica or sacral infections. YOGAMUDRA Salient features • This is the extension of Padmasana. • While performing this Asana, Kumbhaka is to be practiced. Healthbenets • It improves digestion and relieves constipation. CONSUMER INFORMATION ON PROPER USE OF YOGA 115 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Vajrasana • It enhances general health as it tones the spinal nerves emerging from the space between vertebrae. Contra-indications • People with serious eye problems, heart or back conditions and those in early post-operative or postdelivery periods should not practise this Asana. VIRASANA Salient features • Vira means hero or valiant. This Asana displays heroic qualities of a warrior; hence the name Virasana. Healthbenets • It is good for kidneys, liver, reproductive organs. • It is useful for people who have disturbed or uncontrollable thoughts. It induces mental and physical relaxation. Contra-indications • People who have weakness in knees or inflammatory conditions should not perform this Asana. UTKATASANA Salient features • Utkata means powerful or erce. It requires balancing. Healthbenets • It strengthens toes, thighs, knees, and calf muscles. • It is useful for improving physical balance. Contra-indications • Persons suffering from piles should not practise this Asana. Virasana VAJRASANA Salient features • This is a meditative posture. • This is the only Asana, which can be practiced after having meals. Healthbenets • This Asana strengthens muscles of thighs and calves. • This Asana is good for digestion. • It provides rm base to the spine and keeps it erect. Contra-indications • Persons suffering from piles should not practise this Asana. Utkatasana CONSUMER INFORMATION ON PROPER USE OF YOGA 116 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India MANDUKASANA Salient features • Manduka means frog. The body adopts the shape of a frog in the nal position of this Asana; hence the name. Healthbenets • It helps to relieve indigestion and constipation. • It benets patients with diabetes mellitus by regulating the functioning of the pancreas. • It eliminates poisonous gases from abdomen and helps in relieving flatulence. Contra-indications • People having backache should avoid practicing this Asana. UTTANAMANDUKASANA Salient features • Uttana means upright and Manduka means frog. The nal position of Uttanamandukasana resembles an upright frog, hence the name. Healthbenets • This Asana is helpful in alleviating backache and throat pain. • It helps in improving diaphragmatic movements. USHTRASANA Salient features • Ushtra means camel. The body in this posture resembles the posture of a camel, hence the name. Healthbenets • It alleviates constipation and digestive problems. • It stretches the front of the neck and regulates functions of the thyroid gland. • This is useful in back pain, drooping shoulders, and rounded neck. Contra-indications • Those suffering from high blood pressure, heart disease, hernia, and severe pain in the lower back should not practise it. Mandukasana Uttanamandukasana Ushtrasana CONSUMER INFORMATION ON PROPER USE OF YOGA 117 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India SHASHANKASANA Salient features • Shashanka means moon or hare in the lap. In this posture, the body takes the shape of a hare, hence the name. Healthbenets • This Asana improves the functioning of adrenal glands. • It helps to alleviate disorders of reproductive organs. • It helps to relieve constipation. • It helps to relieve backache. Contra-indications People suffering from very high blood pressure, vertigo, and the slipped disc should avoid the practice of this Asana. PASHCHIMOTTANASANA Salient features Pashchimottanasana comprises three words: Pashchim, Uttana, and Asana. Pashchima literally means the west direction. Here, Pashchim implies posterior or back of the body; and Uttana means stretched. In this Asana, the back side of the body including the spinal column gets stretched; hence, the name. Shashankasana Pashchimottanasana Healthbenets • It enhances digestive re; and helps to make the abdomen flat. • It is useful in the management of digestive disorders, especially constipation, flatulence, and loss of appetite. • It removes the possibilities of sciatica. Contra-indications Those suffering from sciatica or slipped disk should not practise it. SUPTA VAJRASANA Salient features • Supta Vajrasana is an extension of Vajrasana. • Supta means lying or resting. Supta Vajrasana means lying in Vajrasana; hence, it is called Supta Vajrasana. Supta vajrasana Healthbenets • It alleviates digestive problems and is a good remedy for constipation. • It is benecial for conditions of asthma, bronchitis, and other problems of the lungs. CONSUMER INFORMATION ON PROPER USE OF YOGA 118 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • It relieves backache. Contra-indications • Those suffering from sciatica, slipped disc, sacral problems, and knee problems should not practise it. GOMUKHASANA Salient features • Gomukhasana is a traditional posture. In Sanskrit language, Gomukha means Cow’s face. In this Asana, the position of the legs looks like the face of a cow; therefore, it is known as Gomukhasana. Healthbenets • This helps in curing cramps in legs and making the legs flexible. • It is useful in frozen shoulders, neck pain, and cervical spondylitis. • Practice of this Asana strengthens the muscles of the back and biceps and helps in making the spine straight. • It gives good exercise to the lungs and helps in respiratory diseases. Contra-indications • Those suffering from bleeding piles should not practise it. VAKRASANA Salient features • Vakra means twisted. In this Asana, the spine is twisted, hence the name. Healthbenets • This Asana makes spinal bone flexible and tones up spinal nerves. • It stimulates the pancreas and is useful for diabetes. • It improves the capacity of lungs. Gomukhasana Vakrasana Ardha Matsyendrasana ARDHA MATSYENDRASANA Salient features • Matsyendrasana is named after the great Yogi Matsyendranatha. This Asana is difcult for a beginner. Therefore, the modied version called Ardha Matsyendrasana, which is comparatively easy to perform, is advised in the beginning. Healthbenets • Hatha Yoga Pradipika states that it increases the appetite by fanning gastric re, and destroys terrible diseases in body. • It helps to digest food and eliminate toxins. • It gives maximum twist to spine and strengthens the muscles of the spine and back. CONSUMER INFORMATION ON PROPER USE OF YOGA 119 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Simhasana Badha padmasana • It is good for diabetic patients. Contra-indications • Those suffering from stiffness in the spine should practise it carefully. • People with cardiac problems and pregnant ladies are advised not to perform this Asana. BADHA PADMASANA Salient features • Baddha means locked or bound in Sanskrit, Padma means Lotus, and Asana means posture- bounded or locked lotus pose. This posture opens the heart, increases vitality and energy, and offers a number of other benets to the body and mind. Healthbenets • Helps in the management of back aches and neck pain, and prevents and relieves constipation. Helps in better respiration and gets rid of drooping shoulders. It is an excellent meditative posture. Contra-indications • People with knee injuries or surgery in the past few months should avoid practising this Asana. People with sciatic pain, surgery shoulder, and spine should abstain from doing this pose. SIMHASANA Salient features • This posture is known as Simhasana because the face with protruded tongue in this Asana resembles the erce look of a roaring lion. In Sanskrit, Simha means lion, hence the name. Healthbenets • It is useful in speech-related disorders like stammering. • It regulates the functioning of thyroid. • It helps to exercise liver and control the flow of bile. Contra-indications • Persons suffering from arthritis of knee or hip, severe backache, and balance disorders should not practise this Asana. CONSUMER INFORMATION ON PROPER USE OF YOGA 120 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India GARBHASANA Salient features • Garbha means a womb. In the nal position of this Asana, the body takes the shape of a foetus; therefore, it is called Garbhasana. Healthbenets • It helps to regulate adrenal glands. • It massages and tones the abdominal organs and stimulates digestive re. • It is useful for those who feel uncontrollable anger. Garbhasana Kurmasana KURMASANA Salient features • In Sanskrit, Kurma means tortoise. In this Asana, the body takes the shape of a tortoise; hence this Asana is called Kurmasana. • The practice of this Asana enables a person to dissociate the self from mental and sensual associates like a tortoise withdrawing itself into its shell. The practice of this Asana helps the person to look within. Healthbenets • It improves the functions of digestive and respiratory system. • It tones the spine and activates the abdominal organs. • It soothes nerves of the brain. Contra-indications • People suffering from slipped disk, hernia, sciatica or chronic arthritis should not perform this Asana. • It requires flexibility in spine; therefore, it should be practiced by people who have flexible spine. CONSUMER INFORMATION ON PROPER USE OF YOGA 121 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India F. PRONE-LYING ASANAS MAKARASANA Salient features • In Sanskrit, Makara means crocodile. In this Asana, the body resembles a relaxing crocodile. • Makarasana is a relaxing posture. Healthbenets • It is good for countering stress and anxiety. • It helps in relieving backache. • This Asana is benecial in the case of slipped disc, sciatica, lower back pain, or other spinal disorders. BHUJANGASANA Salient features • Bhujanga means cobra. The nal position of this Asana resembles the shape of a cobra. Healthbenets • This Asana is effective in relocating slipped disc. SHALABHASANA Salient features • Shalabhasana means locust. In the nal position of this Asana, the body resembles the shape of a locust, hence the name. Makarasana Bhujangasana • It stimulates appetite and alleviates constipation. • It is benecial for abdominal organs especially liver and kidneys. • It stimulates adrenal glands to work more efciently. • It tones the ovaries and uterus, and helps alleviate menstrual and other gynaecological disorders. Contra-indications • It is strictly prohibited for patients of hernia, peptic ulcer, intestinal tuberculosis, hyper-thyroidism, and in the case of abdominal injuries. Shalabhasana Healthbenets • Shalabhasana stimulates the autonomous nervous system, particularly the parasympathetic nerves in the neck and pelvic region. • It regulates the function of the liver and other abdominal organs. • It is good for abdominal organs, improves digestion, and helps in alleviating diseases of bowels. CONSUMER INFORMATION ON PROPER USE OF YOGA 122 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Contra-indications • Those suffering from peptic ulcer, hernia, intestinal tuberculosis, high blood pressure, heart disease, and asthma should not practise it. Dhanurasana DHANURASANA Salient features • In Sanskrit, Dhanu means bow.In the nal pose of this Asana, the body takes the shape of a bow; hence this Asana is named as Dhanurasana. Healthbenets • Dhanurasana makes the spine elastic. • It is useful in the treatment of chest ailments, including asthma. • It regulates the functioning of digestive, excretory, and reproductive organs in the body. • It is effective in managing of diabetes, incontinence, colitis, menstrual disorders, and cervical spondylitis. Contra-indications • People suffering from hernia, peptic ulcer or duodenal ulcer, appendicitis, colitis, high blood pressure, and weak heart should not practise this Asana. • This Asana should not be practiced before sleep as it stimulates sympathetic nervous system. G. SUPINE-LYING ASANAS SHAVASANA Salient features • In Sanskrit, Shava means dead body. The posture is called Shavasana as the body in this Asana resembles a dead body. • This is a relaxing posture. It should be performed after performing Asana or whenever one feels physically or mentally tired. Healthbenets • It relaxes the whole psycho-physiological system. • It removes fatigue caused by other Asanas; induces calmness of mind; and destroys general fatigue. • It is helpful in developing body awareness. • It is benecial for managing high blood pressure and anxiety disorders. Shavasana CONSUMER INFORMATION ON PROPER USE OF YOGA 123 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India UTTANAPADASANA Salient features • Uttana means stretch upward, and Pada means leg. In this Asana, the legs are raised and stretched upwards, hence the name. Healthbenets • It strengthens abdominal muscles. • It is effective in strengthening the digestive system. • It helps to correct prolapsed organ in the abdomen. Uttanapadasana NAVASANA/NAUKASANA Salient features • Nava or Nauka means boat. This posture resembles the shape of a boat, hence the name. Healthbenets • It strengthens the back. • It is benecial for intestines. • It tones up all organs of the body and removes lethargy. Contra-indications • People suffering from hernia should consult an expert before practicing it. Navasana/Naukasana Ardha halasana ARDHA HALASANA Salient features • Ardha means half and Hala means plough. In the nal position, the body resembles half the shape of a plough, hence the name. Healthbenets • This Asana relieves constipation, manages hypertension, and improves cardiac health. Contra-indications • Avoid this practice in case of lower back pain and abdominal hernia. CONSUMER INFORMATION ON PROPER USE OF YOGA 124 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India HALASANA Salient features • Hala means plough. This posture is known as Halasana because in its nal position, the body resembles the shape of an Indian plough. • Maximum benets of Halasana can be derived when Bhujangasana is also practiced immediately after Halasana. Halasana Karnapidasana Healthbenets • Abdominal organs are rejuvenated due to contraction. • This Asana is benecial in cases of dyspepsia and constipation. • The practice of this Asana regulates the functioning of the thyroid gland and balances metabolic rate of the body. Therefore, it is useful in alleviating throat-related disorders. Contra-indications • Those suffering from cervical spondylitis, slipped disc or any back problem, sciatica or hypertension should avoid this practice. KARNAPIDASANA Salient features • The word Karnapidasana comes from the Sanskrit word Karna which means ear and Pida means pressure/ force/ to squeeze. Hence, Karnapidasana means Ear Pressure Pose. Benets • It stretches and strengthens the back bone. It also gives strength to the lungs and intercostal muscles, stimulates the abdominal organs, and thyroid gland. • It stretches and strengthens the shoulders and spine. • It helps to alleviate fatigue, stress, insomnia, and negative symptoms of menopause. Contraindication • Avoid this practice in case of cervical problems, people with hip, knee or leg injuries, menstruation, neck injury, blocked arteries, high blood pressure, and asthma. MATSYASANA Salient features • In Sanskrit, Matsya means sh. In the nal position of this Asana, the body takes the shape of a sh; hence the Asana is known as Matsyasana. Matsyasana CONSUMER INFORMATION ON PROPER USE OF YOGA 125 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Healthbenets • This Asana stretches the intestine and abdominal organs and is effective in alleviating abdominal disorders. • It gives relief to patients of asthma and bronchitis. • It alleviates backache and cervical spondylitis. • The stretch in the neck helps to regulate the functioning of the thyroid gland. Contra-indications • People who are suffering from heart problems, peptic ulcer, hernia or any serious spinal ailments should not do this Asana. Pregnant women also should not perform it. SETUBANDHASANA Salient features • Setubandha means formation of a bridge. In this Asana, the body is positioned like a bridge; hence it is called Setubandhasana. Healthbenets • It relaxes the neck. • It tones the lumbar region of the spine and makes the spine flexible. Contra-indications • People suffering from high blood pressure, cardiac diseases, and stomach ulcers should not perform this Asana. Setubandhasana CHAKRASANA Salient features • Chakra means wheel. In the nal position of this Asana, the body takes the shape of a wheel, hence the name. Healthbenets • It is benecial for digestive, respiratory, and cardiovascular systems. • It influences the secretions of all hormones and alleviates gynaecological disorders. Contra-indications • People having weak wrists, severe cardiac problems, high blood pressure, vertigo, abdominal inflammation, and hernia should not practise it. Chakrasana CONSUMER INFORMATION ON PROPER USE OF YOGA 126 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India PAWANMUKTASANA Salient features • Pawana means wind, and Mukta means released. As the name suggests, the practice of this Asana helps in releasing excessive gas from the body. This Asana, when performed with one leg, is called Ekapada Pawanamuktasana. Healthbenets • The practice of this Asana gives relief in flatulence by eliminating toxic gases from the abdomen; decreases bloating feeling in the abdomen; and relieves constipation. • It is useful in treating impotence, fertility, and menstrual problems as it massages pelvic muscles and reproductive organs. Contra-indications • People suffering from high blood pressure, sciatica or slipped disc should not practice it. Pawanmuktasana H. LEG BALANCING ASANAS GARUDASANA Salient features • Garuda means eagle. In this Asana, the entwined hands placed in front of the chest look like the beak of an eagle; therefore, this Asana is called Garudasana. Healthbenets • This Asana strengthens the muscles and nerves of the legs and arms. • It strengthens the ankles and removes stiffness in shoulders. • It alleviates cramps in legs. Contra-indications • Practice of this Asana should be avoided in case of severe arthritis, varicose veins, and injuries of bones and joints. Garudasana Vatayanasana VATAYANASANA Salient features • The word Vatayanasana comes from the Sanskrit words 'Vatayana' which means horse and 'Asana' which means 'pose'. Vatayanasana is also known as the flying horse pose or the horse face pose. Benets: • It helps to strengthen the leg muscles and reduces the cramps in the thigh and calve muscles. CONSUMER INFORMATION ON PROPER USE OF YOGA 127 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India • Promotes circulation in the hip region. • Reduces the stiffness around the sacroiliac joints (hip joint). Contra indication: • Avoid this practice in case of high blood pressure, sciatica pain, slipped disc, hernia, and weak bones. • This Asana is strongly contraindicated for pregnant women. Natarajasana NATARAJASANA Salient features The word Natarajasana comes from the Sanskrit words ‘Nata' meaning dancer or actor, 'Raja' meaning kind and 'Asana' meaning pose. It is also known as "Dancer's Pose". Benets: • This practice stretches the hamstrings, calves and quadriceps, thus making the practitioner more flexible. • Opens up the chest and tones the lower back and the thighs. • Make the spine, shoulders and hamstrings more flexible and improves posture. Contra-indication: • Avoid in cases of peptic or duodenal ulcers. People suffering from colitis should avoid this practice. • People having high blood pressure, vertigo, back problems, arthritis, or osteoporosis must avoid doing this Asana. I. HAND BALANCING ASANAS UTTHITA PADMASANA Salient features • Utthita means uplifted. As the name suggests, in this Asana, Padmasana is performed in an uplifted position. Healthbenets • It strengthens the upper extremities. • It is useful for combating muscular weakness. • It is useful for developing upper arms. Contra-indications • People suffering from sciatica, chronic knee pain or having weak knees should not practise this Asana. Utthita Padmasana CONSUMER INFORMATION ON PROPER USE OF YOGA 128 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India MAYURASANA Salient features • Mayura means peacock. In this Asana, the body takes the shape of a peacock. Healthbenets • The practice of this Asana relieves indigestion, constipation, and flatulence. • It strengthens the muscles of the whole body, especially the forearms, wrists, and elbows. • It helps to eliminate toxins from the body. • It is benecial to patients of diabetes. Contra-indications • Persons suffering from high blood pressure, any cardiac problem, hernia, and abdominal injuries should not practise it. It should not be performed during any illness or physical weakness. • Women may nd Mayurasana difcult to perform as the muscular system in the women's abdomen is different from that of men. Pregnant women also should not perform it. Mayurasana Padma Mayurasana PADMA MAYURASANA Salient features • Padma means Lotus , Mayura means peacock. In this Asana, the body takes the shape of a lotus in a peacock. Benets • This helps to tone all the abdominal organs, and improves digestion and removes constipation. • Improves the health of the spleen and pancreas. Contra-indication • Avoid in cases of wrist, shoulder, elbows, and spinal injury, pregnant women, individuals who have undergone stomach surgery, have high blood pressure and asthma. BAKASANA Salient features • In Sanskrit, Baka means crane. The nal posture of the body in this Asana resembles a crane, hence, the name. Healthbenets • It strengthens arms and abdominal organs. • It develops a sense of balance. • This Asana is good for increasing concentration. Bakasana CONSUMER INFORMATION ON PROPER USE OF YOGA 129 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Contra-indications • People with high blood pressure, heart disease, and cerebral thrombosis should not practise this Asana. KUKKUTASANA Salient features • Kukkuta means cockerel. In this Asana, the body takes the shape of a cockerel, hence the name. Healthbenets • This Asana strengthens arms, shoulders, and abdominal walls. • It enhances balance and stability. Contra-indications • People with high blood pressure and heart disease should not practise this Asana. • Persons with a lot of fat on legs may have difculty to perform this Asana. Kukkutasana J. TOPSY-TURVY ASANAS SARVANGASANA Salient features • Sarvanga means all limbs. Thus, Sarvangasana means the Asana that influences all limbs of the body. • Sarvangasana can be said to be a further development of Uttanapadasana and Viparitakarani asana. Healthbenets • It activates thyroid and parathyroid glands and helps them to function properly. • It activates the abdominal organs and gives relief in ulcers of stomach and intestine, colitis and pain in abdomen. • It is helpful in the treatment of diseases like asthma, diabetes, colitis, thyroid disorders, prolapsed uterus, menopause, menstrual disorders, and leucorrhoea. Contra-indications • People suffering from high blood pressure or other cardiac ailments, epilepsy, cervical or neck pain, slipped disc, sciatica, and lumber pain should not practise it. Sarvangasana CONSUMER INFORMATION ON PROPER USE OF YOGA 130 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India SHIRSHASANA Salient features • Shirsha means head. In this Asana, one has to stand on head, so it is called Shirshasana. Healthbenets • It increases blood circulation to brain and pituitary gland. • It makes the spine strong and elastic. • This Asana strengthens the nervous system and maintains endocrine glands healthy. Contra-indications • Those suffering from high blood pressure, heart disease, kidney problems, chronic constipation, catarrh, weak eye blood vessels, glaucoma, conjunctivitis, running ear, and cervical spondylitis should not practise it. During headache or migraine, pregnancy or menstruation also, it should not be practiced. • In the beginning, one should practise it for very short duration. Shirshasana CONSUMER INFORMATION ON PROPER USE OF YOGA 131 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 6 IMPORTANT PRANAYAMA FOR HEALTHY LIVING A. NADISHODHANA PRANAYAMA Salient features • Nadishodhana Pranayama is also known as Anuloma-viloma Pranayama in which the nostrils are alternatively used in reversed order, i.e., rst exhalation and then inhalation. • In Gheranda Samhita and Hatha Yoga Pradipika, Nadishodhana Pranayama has been considered as a preparatory practice. This practice puries the Nadis (channels) by removing the blockages and facilitates the free flow of Prana in Nadis. • This is the most common Pranayama prescribed for everybody without any problem. However, those having some health problems should perform it without Kumbhaka. Nadishodhana Pranayama Suryabhedana Pranayama Healthbenets • It balances left and right hemispheres; and promotes clear thinking, focus, and concentration. • It strengthens the immunity system. • It calms and steadies the mind; and reduces anxiety and stress. • It strengthens abdominal muscles and helps to gain control over the diaphragm movement. • It is benecial in the management of asthma, allergies, high or low blood pressure, stress-related heart conditions, hyperactivity, insomnia, chronic pain, endocrine imbalances, and psychological conditions such as anxiety and stress. Contra-indication • People suffering from cardiac problems should perform it without Kumbhaka. B. SURYABHEDANA PRANAYAMA Salient features • In Suryabhedana Pranayama, all inhalations are done through the right nostril and all exhalations through the left nostril. Thus, pranic energy in all inhalations is channelled through the Pingala or Suryanadi. Healthbenets • Suryabhedana Pranayama destroys intestinal worms. • This helps to alleviate disorders caused by vayu and cures rheumatism. • It cures rhinitis, cephalalgia, and various kinds of neuralgia. • It slows down the ageing process. • It activates the sympathetic nervous system of the body; and is, therefore, benecial for persons suffering from low blood pressure. CONSUMER INFORMATION ON PROPER USE OF YOGA 132 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Healthbenets • Ujjayi Pranayama increases digestive re. • It prevents Jalodara (dropsy of the belly). • It removes phlegm in the throat and regulates the thyroid gland. • It helps in the management of cardiac and pulmonary diseases. Contra-indications • Persons with low blood pressure should not practise this Pranayama. • Persons suffering from hypertension and cardiac disorders should not apply Kumbhaka; they should perform this without Kumbhaka. D. SEETKARI PRANAYAMA Salient features • Seetkari Pranayama consists of two words: Seet and Kari.In this Pranayama, the sound 'See' or 'Seet' is made during inhalation. • During inhalation, air is drawn in through the mouth, making a hissing sound, without gaping the mouth. Exhalation is done through the nose. Healthbenets • Seetkari Pranayama helps in controlling thirst and hunger. • It lowers blood pressure. • It is benecial in diseases caused by heat (imbalance of Pitta Dosha). • It calms the mind. Contra-indications • Those who are suffering from cold, cough or tonsillitis should not perform this Pranayama. • People suffering from chronic constipation should not practice it. • This Pranayama should not be practiced in winter unless specically told by Yoga expert. Contra-indication • It should not be done by people suffering from high blood pressure. C. UJJAYI PRANAYAMA Salient features • In this Pranayama, inhalation (Puraka) is done with both the nostrils; while for exhalation (Rechaka), the left nostril is used. During inhalation, a mild sound is produced by a partial closure of the glottis. • This Pranayama may be practiced even while standing or walking without Kumbhaka. Ujjayi Pranayama Seetakari Pranayama CONSUMER INFORMATION ON PROPER USE OF YOGA 133 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India E. SHEETALI PRANAYAMA Salient features • Sheetali means cooling. As the name indicates, Sheetali Pranayama cools the system. Practice of this Pranayama cools the physical body and calms the mind as well. Healthbenets • It has a cooling effect on the body. • It quenches thirst and appeases hunger. • It is benecial for persons suffering from high blood pressure. • It relieves indigestion and disorders caused by phlegm (cough) and bile (Pitta). Contra-indications • Those suffering from cold, cough or tonsillitis should not practise this Pranayama. • Sheetali Pranayama should not be practiced in winter unless specically told by Yoga expert. Sheetali Pranayama Bhastrika Pranayama F. BHASTRIKA PRANAYAMA Salient features • The word Bhastrika is derived from the word Bhastra, which means bellows.As a pair of bellows is blown with force in rapid succession by a blacksmith, similarly, breath is inhaled and exhaled in rapid succession with force in Bhastrika Pranayama. Thus, Bhastrika Pranayama involves forceful inhalation and exhalation in rapid succession. Healthbenets • Bhastrika Pranayama relieves inflammation of throat. • It increases gastric re; destroys phlegm; removes diseases of the nose and chest; and eradicates asthma. • It improves appetite. • It removes all diseases arising from excess of wind, bile, and phlegm; and gives warmth to the body. Contra-indications • Those suffering from high blood pressure, heart disease, vertigo, brain tumour, glaucoma, intestine or stomach ulcers or dysentery should not do this Pranayama. • In summers, this should be followed by Sheetali or Seetkari Pranayama so that the body does not over-heat. CONSUMER INFORMATION ON PROPER USE OF YOGA 134 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India G. BHRAMARI PRANAYAMA Salient features • The word Bhramari is derived from the word Bhramara, which means a black humming bee. In Bhramari Pranayama, a humming sound resembling the buzzing of a black bee is made through the nostrils; hence the name of this Pranayama is Bhramari. Healthbenets • Bhramari Pranayama delights the mind. • It relieves tension, anxiety and anger; and pacies the mind. • It takes consciousness inwards and facilitates the practice of meditation. Contra-indications • It should not be practiced during ear infection. • People suffering from heart diseases should practise it without Kumbhaka. Bhramari Pranayama CONSUMER INFORMATION ON PROPER USE OF YOGA 135 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 7 IMPORTANT MUDRAS & BANDHAS FOR HEALTHY LIVING A. MUDRAS i) JNANA MUDRA • Practicing Jnana Mudra is said to evoke the feeling of lightness, help calm the mind and brighten the spirit. • It improves concentration and focus. • Jnana Mudra is a gesture that grants wisdom, intuitive knowledge and grounding. • This is also believed to improve memory and cognitive function by stimulating the brain and enhancing the flow of oxygen to the brain. Jnana Mudra Shanmukhi Mudra Nasagra Mudra ii) NASAGRA MUDRA • Nasagra Mudra is believed to help balance the flow of energy in the body, which can help regulate the nervous system. • This Mudra activates the energies of three lower Chakras – the Muladhara, Swadhisthana and Manipura Chakras and practicing it helps you to balance the energies within your physical and energetic bodies. • These purify your body while calming and balancing your mind, pacifying your emotions and releasing stress. iii) SHANMUKHI MUDRA • This Mudra enhances concentration and focus. • The ngers of the hands in Shanmukhi Mudra are placed over various facial nerves, which can help stimulate blood flow and promote relaxation in the face and head. • Helps develop concentration, trains the mind to turn inward for meditation and other contemplative practices. CONSUMER INFORMATION ON PROPER USE OF YOGA 136 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Dhyana Mudra iv) DHAYANA MUDRA • Dhyana Mudra is said to help calm the mind and reduce mental chatter even in stressful or chaotic situations. • Dhyana Mudra is believed to help improve concentration and focus. • Dhyana Mudra is believed to help balance the flow of energy in the body and promote overall health, which can help enhance vitality and promote healing. REFERENCES • Cain Carroll and Revital Carroll, (2012). Mudras of India, Singing Dragon, United Kingdom. • Swami Saradananda, (2015). Mudras of the Modern World, Watkins Publishing, London, England. Viparitkarani Mudra VIPARITKARANI MUDRA Salient features • The Sanskrit word Viparita means ‘reverse’ and Karani means ‘by which’.In this Mudra, the body is raised upwards against the gravitational force. Healthbenets • It is effective in managing asthma, diabetes, thyroid disorders, prolapsed, menstrual disorders, and leucorrhoea. • This practice improves blood circulation to the brain and reduces mental tension. • It balances the functioning of the thymus and parathyroid glands and helps in alleviating the problems caused by hypoactive thyroid. Contra-indications • People suffering from high blood pressure, heart diseases, enlarged thyroid, liver or spleen, cervical spondylitis or slipped disk should not perform this Asana. It should be avoided during menstruation or advanced stage of pregnancy. CONSUMER INFORMATION ON PROPER USE OF YOGA 137 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India B. BANDHAS Jalandhara bandha JALANDHARA BANDHA HealthBenets: • It stimulates the thyroid and the parathyroid glands. It thus regulates the body's metabolism. • It helps to activate the throat (Vishudhi) Chakra. • It prevents the Prana Shakti from moving upwards. • It increases the blood flow in the brain. • The Jalandhara Bandha is one of the three yogic locks that have to be mastered before attempting the Maha Bandha, or the triple lock. Contraindications: • Avoid in high or low blood pressure, heart diseases. • Avoid in stiffness of neck, cervical spondylitis & spondylosis. • Never force your chin to touch the notch/pit of the sternum. Bandha is an important part of Asana practice. The Sanskrit word "Bandha" means "to hold, tighten, or lock." Bandhas are the ‘body locks’ that are held by the tightening and lifting of certain muscles of the body. The Bandhas aim to lock the Pranas in particular areas and redirect their flow into Sushumna Nadi for spiritual awakening. There are three main Bandhas: Jaladhara Bandha (throat), Uddiyana Bandha (abdomen), and Moola bandha (located in the perineum). Maha Bandha is the combination of all three Bandhas together. Uddiyana bandha UDDIYANA BANDHA HealthBenets: • It stimulates the digestive system and helps with constipation. • It stimulates the pancreas and is helpful for diabetes. • It strengthens the abdominal muscles and immune system. • It balances the mind and helps with anger and depression. Contraindications: • Avoid if you have high blood pressure, a heart condition, a hernia, or glaucoma. • Avoid during menstruation, pregnancy, and if you have duodenal or peptic ulcers. CONSUMER INFORMATION ON PROPER USE OF YOGA 138 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Maha Bandha MOOLA BANDHA HealthBenets: • It tones the digestive system, reproductive organs, and perineum and can help women with painful periods. • Moola bandha prepare for a spiritual awakening by activating the root chakra. Contraindications: • Avoid in high blood pressure, heart disease or any other major diseases. • It should not be done in the case of Intestinal disorders. MAHA BANDHA HealthBenets: • It gives enhanced benets of all three Bandhas. • It affects the hormonal secretions of the pineal gland and regulates the entire endocrine system. • The degenerative and ageing process are checked and every cell of the body is rejuvenated. • It introverts the mind prior to meditation. Contraindications: • Avoid in case of high or low blood pressure, heart conditions, stroke, hernia, stomach or intestinal ulcer; and those recovering from visceral ailments. • Pregnant women should not attempt this practice. CONSUMER INFORMATION ON PROPER USE OF YOGA 139 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 8 DHYANA (MEDITATION) The English word ‘Meditation’ has been derived from two Latin words: meditari which means to think, ponder, dwell upon, exercise the mind, focus attention; and mederi which means to heal. Meditation is called ‘Dhyana’ in Sanskrit, which comes from the root word Dhyati meaning to contemplate or meditate. Meditation is also being used in place of Sanskrit words such as Dharana , Dhyana, Samadhi and Bhavana, which are used to describe various stages of meditation. The word ‘meditation’ means Dhyana or contemplation. It is not an ordinary or regular form of concentration, rather a distinct and unique one. Meditation is a conscious process or an exercise of the will, it also refers to concentration on spiritual ideas which presuppose that the seeker is capable of rising above worldly ideas. It is also considered as a practice that usually focuses on particular centre of consciousness in the body. Meditation aims to explore the different aspects of the mind and eventually to cultivate greater self-awareness. In the advanced stages of meditation, consciousness moves to the higher levels of consciousness, or to super consciousness. The meditator enters the dimensions of inspiration and illumination. The culmination of meditation is self-realization. CLASSICAL DEFINITION OF MEDITATION Following are the denitions for mediation/Dhyana in the classical texts of yoga. Meditation keeps the mind focused uninterruptedly on a subject for a certain length of time. It is a mental process by which a meditator becomes one with the object of meditation. According to sage Patanjali, Meditation/ Dhyana, the seventh step of Asthanga Yoga, is dened as: Tatra pratyayaikatanata dhyanam (Patanjali Yoga Sutra III.2) Uninterrupted flow of the mind towards the object of focus is meditation. Sage Vyasa further explains Dhyana in his commentary on Yoga Sutra as: Tasmindese dhyeyalambanasya pratyayasyaikatanata sadrsah pravahah pratyayantarenaparamrsto dhyanam. (Patanjali Yoga Darsana III.2) Meditation is a continuous flow of knowledge which has the object of meditation as its support; i.e. a continuous flow of knowledge untouched by other knowledge system. In the Bhagavad Gita, Lord Krishna explains meditation as: Shanaih shanair uparamed buddhya dhriti-grihitaya Atma-sanstham manah kritva na kinchid api chintayet. (Bhagawad Gita VI.25) Little by little, let him attain quietude by his intellect held rm; having made the mind established in the Self, let him not think of anything. The Svetasvatara Upanishad says, “The sages saw the Divine Self-power, hidden in its own qualities by the practice Dhyana Yoga’’. Dhyanayoganugata apasan devatmasaktim svagunairnirgudhama, Yah karanani nikhilani tani kalatma yuktanyadhitisthatyekah. (Svetasvatara Upanishad 1|3) CONSUMER INFORMATION ON PROPER USE OF YOGA 140 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Those who practiced meditation realized that the cause of creation, the power of God (Devatma- Shakti) is hidden in his own qualities (Gunas), which alone rules over all these causes beginning with time and ending with the individual soul. Meditation leads to realization. Devatma Shakti; this is the power of God. It is Maya. It’s qualities are Sattva (purity, goodness), Rajas (activity, passion), Tamas (darkness, inertia). TYPES OF MEDITATION: Meditation can be practiced for spiritual development and is also used in scientic exploration, especially in the eld of therapy. Following are the types of meditation: A. CYCLIC MEDITATION (CM) Cyclic Meditation is a moving meditation technique. The concept came from the Mandukya Upanishad. It consists of gentle yogic stretching with mindfulness and slow motions followed by relaxation. According to Sage Patanjali, CM induces a tranquil state of mind, which is comparable with the description of meditation (Dhyana or effortless expansion). Although Cyclic Meditation differs from the traditional denition of meditation in which practitioners remain as motionless as possible, the mental state in both the practices (moving meditation and seated practices) is said to be comparable. Being mindful of bodily sensations is a crucial element of this practice, emphasizing its mindfulness aspect. B. TRANSCENDENTAL MEDITATION (TM) Transcendental meditation is a form of Mantra meditation, which was introduced by Maharishi Mahesh Yogi. Transcendental Meditation involves redirecting one’s attention from the surface level of ordinary thoughts to increasingly subtle levels until the subtlest level is reached and ultimately transcended. The meditator’s attention goes beyond (transcend means “to go beyond”) the nest level of thought to the source of thought—the pure, undifferentiated consciousness in which all thoughts and perceptions take shape. TM provides a simple and direct means of freeing oneself of tension and developing greater awareness and clarity of thought. CONSUMER INFORMATION ON PROPER USE OF YOGA 141 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India C. VIPASSANA MEDITATION Vipassana means “insight” in the ancient Pali language. It was discovered by Gautama Buddha about more than 2500 years ago. The term Vipassana refers to a distinct way of observing the reality within oneself, akin to a special kind of vision. It is achieved by taking one’s own physical sensations as the object of attention. This technique is a systematic and dispassionate observation of sensations within oneself. Vipassana meditation allows one to observe reality from every angle while dealing with the depths of the mind. D. PREKSHA MEDITATION This is also an ancient technique of meditation practiced in Jainism. Preksha Dhyana is a system of meditation that involves engaging one’s mind in the perceptions of subtle, internal and innate phenomena of consciousness, while being impartial to emotions such as pleasure, pain, liking or dislike. Preksha means to perceive and realize the subtlest aspects of one’s own self, ‘to see the Self’. In Preksha Dhyana, no thought is forcefully stopped. Instead, the art of merely observing the thought process without forming any reaction or attachment is developed. In addition to the above-mentioned types, there are also some other meditations that are commonly practised, which include Heartfulness meditation, Sahaja meditation, Chakra meditation, Mantra meditation, Raja Yoga meditation. REFERENCES 1. Newton Kondaveti & Chitra Jha. (2012). The Art and Science of Meditation. Life Publications. 2. Swami Yatiswarananda. (1979). Meditation and Spiritual Life. Advaita Ashrama. 3. Saraswati, Satyananda. (1974). Meditation from the Tantra. Prakash Pubns & Exports. India. 4. Vinchurkar, S., Singh, D., Visweswaraiah, N., & Nagendra, H. (2014). Immediate Effects of Cyclic Meditation on State Mindfulness in Normal Healthy Volunteers: A Controlled Study. Indian Journal of Positive Psychology, 5(4), 461-464. doi:10.15614/ijpp/2014/v5i4/88524. 5. Forem, Jack. (2012). Transcendental Meditation. Hay House UK Ltd. 6. Saraswati, Satyananda. (1980). Sure Ways to Self-Realization. Sure Ways to Self-Realization. India. 7. Hart, William. (2009). The Art of Living. Vipassana Meditation. HarperOne. 8. Zaveri, J.S. Preksha meditation. 9. Patanjali Yoga Darsana. 10. Bhagavad Gita. 11. Svetasvatara Upanishad. CONSUMER INFORMATION ON PROPER USE OF YOGA 142 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India ANNEXURE 9 AGE-APPROPRIATE YOGA PROTOCOLS FOR FIT INDIA MOVEMENT Fitness is the ability to engage in physical activity, which encompasses a wide variety of abilities. Each activity and sport require a specic combination of skills and tness levels. Fitness is generally divided into distinct tness categories or components, each of which can be tested and trained separately. Yoga has the ability to alter our perspective on life. Yoga’s benets include increased zest for life, a genuine and natural sense of feeling good, and a revitalised sense of health and well-being. Its therapeutic approaches and principles represent a broad, holistic perspective on health and disease. Yoga facilitates its practitioners to achieve both mind and body coordination, emotional equanimity, and intellectual clarity. The expert committee of Fit India Mission, Ministry of Youth Affairs and Sports, Government of India, developed six Age-appropriate Yoga protocols and guidelines, that are comprehensive and aims to promote physical activity in multiple settings. The Yoga protocols are as follow: Yoga Protocol for Age of 5-8 Years (Class 1-3) S.No. Yoga Practices Rounds Duration 1. Prayer 1 min 2. Loosening Practices 2 rounds 3 min • Neck Movement Left and Right (Road crossing movement) • Neck Movement Up and Down (Watch sky & earth) • Shoulder rotation (Clock and anti-clockwise) • Back Twisting Movement (Pass the ball to other) • Side Bending (See-saw movement) 3. Yogasanas 2 rounds 8 mins Standing Tadasana (The Palm tree pose) Trikonasana (The Triangle pose) Sitting Parvatasana (The Mountain pose) Marjariasana (The Cat pose) Simhasana (The Roaring lion pose) Prone Saral Bhujangasana (The Cobra pose) Balasana (The Child Pose) Supine Shavasana (The Star sh pose) 4. Pranayama 2 rounds 2 min • Bhramari Pranayama (Humming) 5. Krida practice 2 min • Laughing TOTAL DURATION 15 Mins CONSUMER INFORMATION ON PROPER USE OF YOGA 143 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Yoga Protocol for Age of 9-18 Years (Class 4-12): S. No. Yoga Practices Rounds Duration 1. Prayer 1 min 2. Surya Namaskar 2 rounds 2 min 3. Yogasanas 2 rounds 8 mins Standing Tadasana (The Palm tree pose) Katicakrasana (The Trunk twisting) Trikonasana (The Triangle pose) Sitting Ushtrasana (The Camel pose) Paschimottanasana (Seated forward bend) Ardha-Matsyendrasana (Half Spinal twist) Prone Dhanurasana (The Bow pose) Makarasana (The Crocodile pose) Supine Ardha-Halsana (90 degree leg raise) Pavanamuktasana (The Wind releasing pose) Shavasana (The Corpse Pose) 4. Pranayama 2 rounds 2 min Bhramari Pranayama (Humming) 5. Dhyana 2 min Focus on your Breath TOTAL DURATION 15 Mins Yoga Protocol for 18-35 Years of Age S. No. Yoga practices Rounds Duration 1. Prayer 1 min 2. Kriya: Kapalabhati 2 Rounds of 30 strokes 2 mins 3. Suryanamaskar 2 rounds 2 mins 4. Yoga Asanas 2 rounds 7 mins Standing Tadasana (The Palm tree pose) Katichakrasana (The Half wheel pose) Sitting Ushtrasana (The Camel pose) Sasakasana (The Hare pose) Vakrasana (The Spinal twist pose) Prone Dhanurasana (The Bow pose) Makarasana (The Crocodile pose) Supine Viparit Karani (Leg up the wall pose) Halasana (The Plough pose) Saral Matsyasana (The Fish pose) Shavasana (The Corpse pose) 5. Pranayama 5 rounds 2 mins Anuloma-Viloma (The Alternate nostril breathing) 6. Dhyana (Breath awareness) 1 min TOTAL DURATION 15 mins CONSUMER INFORMATION ON PROPER USE OF YOGA 144 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Yoga Protocol for 35-50 Years of Age S. No. Yoga practices Rounds Duration 1. Prayer 1 min 2. Kriya: Kapalabhati 2 Rounds of 30 strokes 2 mins 3. Loosening Practices 2 rounds 2 mins • Neck Bending (forwards/backwards) • Shoulder Rotation (clockwise/ anticlockwise) • Trunk Twisting (left & right) 4. Yoga Asanas 2 rounds 7 mins Standing Tadasana (The Palm tree pose) Hastottanasana (Up stretched arms with side bending) Padahastasana (The Hands to feet pose) Ardhacakrasana (The Half wheel pose) Sitting Ardhaushtrasana (The Half camel pose) Sasakasana (The Hare pose) Uttanamandukasana (The Stretched-up frog pose) Vakrasana (The Spinal twist pose) Prone Sarala-Dhanurasana (The Simple bow pose) Supine Setubandhasana (The Bridge pose) Pavanamuktasana (The Wind releasing pose) Shavasana (The Corpse pose) 5. Pranayama • Anuloma-Viloma (The Alternate nostril breathing) 5 rounds 2 mins 6. Dhyana (Breath awareness) 1 min TOTAL DURATION 15 mins Yoga Protocol for 50-65 Years of Age S. No. Yoga practices Rounds Duration 1. Prayer 1 min 2. Kriya: Kapalabhati 2 Rounds of 30 strokes 2 mins 3. Loosening Practice 2 rounds a) Neck movements • Forward and backward bending • Right and left bending • Right and left twisting b) Shoulder movements • Rotation (clockwise-anticlockwise) c) Trunk movement • Trunk twisting to left and right 4. Yogasanas 2 rounds 7minsStanding Tadasana (The Palm tree pose) Ardha-katicakrasana (The Lateral arch pose) CONSUMER INFORMATION ON PROPER USE OF YOGA 145 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Sitting Dandasana (The Staff pose) Sukhasana (The Easy Pose) Vakrasana (The Seated spinal twist ) Prone Saral Bhujangasana/Bhujangasana (The Cobra pose) Ardha-Shalabhasana/ Shalabhasana (Single leg raise / Both leg raise) Supine Makarasana (The Crocodile pose) Markatasana (The Monkey pose) Ekpad Pavanamuktasana/ Pavanamuktasana (The Wind releasing pose) Shavasana (The Corpse pose) 5. Pranayama • Anuloma-Viloma (Alternate nostril breathing) • Bhramari Pranayama (Humming) 3 rounds 2 mins 6. Dhyana 1 min TOTAL DURATION 15 mins Yoga Protocol for 60+ Years of Age S. No. Yoga practices Rounds Duration 1. 1. Prayer 1 min 2. 2. Loosening Practice 2 rounds 4 mins a) Neck movements • Forward and backward bending • Right and left bending • Right and left twisting b) Shoulder movements • Shoulder Rotation (forward and backward) c) Trunk movement • Towards left and right d) Ankle Movement (In sitting) • Up and Down • Gentle Rotation 3. Yogasanas 2 rounds 7mins Standing Tadasana (The Palm tree pose) Hastottanasana (Upstretched arms with side bending) Katicakrasana (The Half wheel pose) Sitting Dandasana (The Staff pose) Sukhasana (The Easy Pose) Vakrasana (The Seated spinal twist ) Prone Makarasana (The Crocodile pose) Saral Bhujangasana/ Bhujangasana (The Cobra pose) Supine Markatasana (The Monkey pose) Ekpad Pavanamuktasana/ Pavanamuktasana (The Wind releasing pose) 4. Pranayama 3 rounds • Anuloma-Viloma (Alternate nostril breathing) • Bhramari Pranayama (Humming) 5. Dhyana 1 min TOTAL DURATION 15 mins CONSUMER INFORMATION ON PROPER USE OF YOGA 146 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India EXPERT COMMITTEE The following members of the Expert Committee for the development of Fitness Protocols for different age groups were involved in the nalization of the tness protocols and drafting of the document. S. No. Name Designation 1. Dr. K.K. Deepak, Chairman of the Committee Prof. and Head of the Department (Physiology), AIIMS, New Delhi 2. Ms. Ekta Vishnoi Mission Director, Fit India Mission 3. Dr. L. Swasticharan CMO, (LS) Health & Family Welfare Representative of Ministry of Health and Family Welfare 4. Dr. Y. Venkata Ramana Scientist, G (Director Grade) & Head – Dept. of Work Physiology and Sports Nutrition and MYA-NIN Department of Sports Science, ICMR, National Institute of Nutrition 5. Dr. Manjit Singh Deputy Secretary (PE & Sports), CBSE Representative of Ministry of Human Resources Development 6. Col. Bibhu Nayak Senior Specialist on Deputation (Sports Medicine) Sports Injury Centre, VMMC & Safdarjung Hospital, New Delhi Representative of Ministry of Health and Family Welfare 7. Dr. P Majumdar Head of Sports Science, Sports Authority of India 8. Dr. H. Sreedhar Sports Science Expert, TransStadia Member of ‘Khelo India Fitness Assessment Protocols’ Committee 9. Mr. I.V. Basavaraddi Advisor, Ministry of AYUSH 10. Mr. Sujit Panigrahi CEO, Fitness365 Leads Khelo India Fitness Assessment Program, Sports Authority of India *PLEASEVISIT:https://yas.nic.in/t-india-tness-protocols CONSUMER INFORMATION ON PROPER USE OF YOGA 147 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India GLOSSARY Achara: A component of life-style related to day-to-day conduct, attitudes, and feelings in life. Adhyatmik Yoga: A type of Yoga, which involves self-awareness in order to realise one’s ‘self.’ Agnisara Kriya: The word ‘Agni’ means re and ‘Sara’ means essence. According to Hatha Yogic Tradition, the essence of re is located at the navel region and Kriya means action. Manipulation of this is called Agnisara Kriya and it is associated with Manipura Chakra. Ahara: Food; in broader sense, an intake in various forms by the sensory organs. Ahimsa: One of Patanjali’s ve Yamas; refers to non-violence or not hurting physically or mentally or in any other way. Ajna Chakra: Ajna is one of the Chakra, located between the eyebrows. Anahata Chakra: Anahata is one of the Chakra, located at the heart centre. Anandamaya Kosha: Bliss body, the most subtle body representing the true reality lying within all of us. According to Taittiriya Upanishad, one of the ve bodies (Pancha-Kosha). Annamaya Kosha:According to Taittiriya Upanishad, one of the ve bodies (Pancha-Kosha); physical or gross body, which can be understood by human anatomy and physiology. Antar Kumbhaka: Process of controlled holding/suspension of breath after inhalation. Antara Akash: Internal void/space in the heart region. Antaranga Yoga: Internal Yoga or working with the internalising (internal) faculties enabling the person to work inside his/her body. Consists of the last three limbs of Ashtanga Yoga, namely, Dharana, Dhyana, and Samadhi. Apanavayu: One of the Pancha-Vayu in which air-current operates in the lower body parts lying below abdomen in human body affecting the functions of excretory and reproductive organs. Aparigraha: One of Patanjali’s Yamas; refers to non-acquisition, non-covetousness. Apathyaahara: A kind of food, which is harmful. Ardha Chakrasana: Ardha means half. Chakra means wheel. In this posture, the body is formed like the shape of a half-wheel. Asamprajnata Samadhi: A state of advanced meditation in which seeds of all Samskaras are completely destroyed. There is no Dukha (suffering) as there is no activity of Chitta. Asana: A posture, when performed involves body, mind, and self-awareness. According to Patanjali, it is a stable, comfortable posture that facilitates the further Yogic practices of Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Asana, according to Patanjali, is essentially a meditative posture. According to Hatha Yogic texts, it refers to various psycho-physical states, which channelizes Prana; opens Chakras; and removes energy blocks. Asana gives stable awareness of one’s structural existence for a considerable length of time. Ashuddhi-kshaya: Decay/elimination of impurities. Astanga Yoga: The School of Yoga that deals with eight limbs of Yoga as advocated by Maharishi Patanjali. It comprises of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Asteya: One of Patanjali’s ve Yamas. Refers to honesty or non-stealing by thoughts, words or deeds; also includes not using others’ things without their permission. CONSUMER INFORMATION ON PROPER USE OF YOGA 148 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Bahya Kumbhaka: Process of controlled holding/suspension of breath after full exhalation, where the lungs are made optimally empty/empty to the optimum extent. Bahyaakash: External space outside the body. BahyaYoga: External Yoga or working with the externalising faculties enabling the person to work in the external world. Consists of the rst ve limbs of Ashtanga Yoga, namely Yama, Niyama, Asana, Pranayama, and Pratyahara. Bandha (Lock):Psycho-muscular energy-locks performed by controlling specic organs and muscles in order to redirect the pranic energy to Sushumnanadi (channels). Three Bandhas, namely, Mula-Bandha, Jalandhar-Bandha,and Uddiyana-Bandha, are mentioned in traditional Yoga texts. Basti: Practice that is intended to clean the lower abdomen, especially the descending colon. Bhadrasana: Bhadra means gracious and blessed. It is considered to be one of the four main Asanas according to Hathapradipika and the other three Asanas are Siddhasana, Padmasana, and Simhasana. Bhakti Yoga: The school of Yoga that deals with Yoga of devotion, a path to self-realization attained through worship of a personal God. Bhastrika Pranayama: Bhastrika is derived from the word ‘Bhastra’ which means bellows of a blacksmith. In this practice, one should inhale and exhale through both nostrils rapidly, then retain breath after inhaling through the right nostril as per capacity followed by exhalation through the left nostril. BhautikaYoga: A type of Yoga, which involves sensory and motor organs and the various objects, events, and phenomena present in the external world. Bhava-tapas: Stress-related functional disorders. Bhramari Pranayama: The word Bhramari is derived from ‘Bhramara’ and means black bee. During the practice of this Pranayama, the humming sound is produced through the nostrils, this sound resembles the buzzing of a black bee. Bhujangasana: Bhujanga means cobra. In this Asana, the body is raised like the hooded cobra. Brahmacharya: One of Patanjali’s ve Yamas; meaning celibacy or self-restraint. Brahma-sthiti: The state of being established in Universal Consciousness. Chakra: Chakra literally means wheel or circle or vortex. It can be considered as wheel-like structures or the centres of energy (Prana) in the Pranic body. It may be called the nerve-centre or a meeting point of subtle channels (Nadis) responsible for specic physiological and psychological function. There are seven main Chakras, situated along the spine starting from the base of spine to the crown of head. Chin Mudra: Attitude of consciousness in which the rst nger is kept at the root of the thumb, and the last three ngers are separated. Chitta: Individual consciousness including the subconscious and unconscious layer of Citta. In Samkhya Philosophy, Citta essentially means the three internal organs, that is, Buddhi (intellect), Ahamkara (ego) and Manas (mind). Chittavritti: Mental modications, movements or disturbances occurring as a result of various inputs from different sources. Chittavritti-nirodha: Controlling mental modications to make the mind (Chitta) still. CONSUMER INFORMATION ON PROPER USE OF YOGA 149 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Dandadhauti: One of the Shatkarmas; a technique for cleansing the oesophagus with a flexible tube or a soft stem of turmeric plant or a stick made of soft core of banana tree. Darshana: In Indian tradition, the word used for philosophy is ‘Darshana’. This word comes from the Sanskrit root ‘drish’ (to see, to experience). Darsana is divided into two categories — Astika and Nastika schools of thought. The Astika darsana is called Sadh Darshana (six systems — Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa, and Vedanta). The Nastika Darshana includes Charvaka, Buddhism, and Jainism. Dehashuddhi: Purication of body internally and externally. Dharana: Establishing unmoved concentration in the external or internal loci or conning/binding the Chitta (mind) to a single object; this may be a form, thought or sound. It is the sixth limb of Patanjali’s Astanga Yoga. Dhyana: Seventh limb of Patanjali’s Ashtanga Yoga where mind becomes one-pointedly focused on the form, thought or sound through continuous and prolonged concentration. Diksha: Initiation by Guru/teacher. Drishta: Observer or seer. Dugdhaneti: One of the Shatkarmas; nasal cleaning with milk instead of Jala (water). Ekagra: It is one of the ve states of mind where mind becomes one-pointed. Other four states are Kshipta, Mudha, Vikshipta, and Niruddha. Ghritaneti: One of the Shatkarmas; nasal cleaning with puried butter. Guna: Quality of nature that is a threefold capacity of manifest Shakti, Prakriti, and Prime Nature; namely Sattva, Rajas, and Tamas. In Yoga, Samkhya, and many schools of Vedanta, one of the three primary constituents of nature (Prakriti): Sattva (principle of lucidity), Rajas (principle of dynamism) and Tamas (principle of inertia). Guru: Spiritually enlightened teacher, master or guide, who by the light of his/her wisdom can dispel the darkness of ignorance from the pupil’s mind. Guru–Shishya Parampara: In Indian religion and culture, the teacher–disciple tradition or lineage of passing knowledge from a succession of teachers to students through oral tradition. Hasta-Mudra: Various positions of hands formed with the help of thumb and ngers of hand (Hasta); generally performed in sitting position during the practice of Pranayama, Dharana, Dhyana, and Mantra Japa. Hatha Yoga: The school of Yoga that emphasizes bodily postures, regulation of breathing and cleansing processes, etc. as means to spiritual perfection. The literal meaning of Hatha is (Ha-sun, Tha–moon) sun and moon. Another meaning of Hatha is ‘with force’ or ‘with effort’ to create balance in both which is called Hatha-Yoga. Ida Nadi: One of the three major Nadis (channels); other two are Sushumna and Pingala. It is said to be situated on the left side of Sushumna or the spine. It is supposed to govern the mental processes. Ishwar-pranidhana: One of Patanjali’s ve Niyamas and also one of the three components of Patanjali’s Kriya Yoga; refers to devoting or dedicating everything in thought, words, and action to the Supreme Being/God. CONSUMER INFORMATION ON PROPER USE OF YOGA 150 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Jala Neti: It refers to nasal cleaning by passing saline lukewarm water through each nostril alternately by using Neti Pot. Jalandhara-bandha (Throat Lock): One of the three body locks in which chin is brought forward and is rested upon the upper sternum, arresting the flow of breath. Jalaneti: One of the Shatkarmas to cleanse the nasal passage by using saline water through each nostril one by one. Jnana Mudra: Psychic gesture of knowledge in which the index nger is joined with the tip of the thumb, and the other three ngers are spread apart. Jnana Yoga: The school of Yoga that deals with Yoga of knowledge and wisdom, a path to self-realization, attained through sacred knowledge of reality. Jnana-dipti: Bright knowledge about the self. Jnanendriya: Sensory organs, which enable the person to receive knowledge (Jnana). There are ve jnanendriyas, namely, eyes, ears, nose, tongue, and skin. Kaivalya: Absoluteness, isolation, liberation. Kapalbhati: The word Kapala means skull and Bhati means to shine. It rejuvenates the skull (head) and mental functions by breathing rapidly through the nostrils with an emphasis on exhalation. Karma Yoga: The school of Yoga that deals with Yoga of action, a path to self-realization attained through harmonizing the actions without desire toward its fruits. Karmendriya: Organs of action, which enable the body (person) to perform action. There are ve karmendriyas, namely mouth (action of speech), hands (action of holding or doing), feet (action of walking), anus (organ of elimination), and genitals (action of reproduction). Kevala Kumbhaka: This is the state where the movement of the breath ceases naturally due to systematic advancement in the practice of Sahita Kumbhaka (Antar-Kumbhaka and Bahya-kumbhaka). Klesh: According to Patanjali, the ve inborn psychological dispositions, namely Avidya, Asmita, Raga, Dvesha, and Abhinivesha. Klishta Vritti: Disturbing behavioural modications. Kosha:According to Taittriya Upanishad, a body/sheath reflecting the existence of human being at a specic dimension/level. Kriya Yoga: According to Patanjala Yoga Sutra, a form of Yoga consisting of Tapa, Swadhyaya, and Ishwar- Pranidhana to bring about attenuation of Kleshas. Kriya: It refers to actions or practices in Yoga. Kumbhaka: One of the three phases of a Pranayama; refers to pause in breathing orientation of breath. It is of two types: Antar Kumbhaka and Bahir Kumbhaka. Antar Kumbhaka is retention of breath inside after inhalation (Puraka); and Bahir Kumbhaka refers to retention of breath outside after exhalation (Rechaka). Kundalini Yoga: The school of Yoga that deals with expounding the awakening of energy (dormant spiritual force) and inherent consciousness within the human body and mind. Kundalini: It is a form of energy (Shakti) believed to be located at the base of the spine, in the Muladhara Chakra. CONSUMER INFORMATION ON PROPER USE OF YOGA 151 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India KunjalaKriya: One of the Shatkarmas; a technique of cleansing the stomach by drinking warm salty water and then vomiting it out. Laya Yoga: The school of Yoga that deals with the state of absorption of the mind in the consciousness and also pacication of prana by overcoming subliminal impressions (Vasana) that distract the mind. To this, hankering behind the object of the senses is to be avoided. It is attained by practices such as Nadanusandhana, Sambhavi Mudra, etc. Maha Bandha: Great Lock. It is the combination of Mula Bandha, Jalandhara Bandha and Uddiyana Bandha with Kumbhaka. Makarasana: Makara means crocodile. In this Asana, the body resembles the crocodile. Manas-japa: A mode of Mantra recitation without any movement of the lips. It can be done during inhalation, exhalation, and cessation of breathing; supposed to calm the mind and body and most powerful of all modes. Manipura Chakra: Manipura is one of the Chakras, located at the navel centre and associated with the re element. Manomaya Kosha: According to Taittiriya Upanishad, one of the ve bodies (Pancha-Kosha); refers to mental body consisting of Manas, Ahamkara, memory and lower levels of intellect; subtler than the Pranamaya Kosha. Mantra Yoga: The school of Yoga that deals with Mantra chanting which is a combination of specic syllables when recited properly generates vibration and ultimately leads union of an individual soul with the supreme soul. Mantra: A sacred syllable, words or phrase chanted repeatedly. Merudanda: Vertebral/spinal column. Mitahara: Literal meaning is food in limited quantity. However, according to Hatha Yoga Pradipika, it refers to the food that has three components: (1) food, which is nourishing and easily digestible; (2) food, which is in limited quantity, i.e., half of the stomach be lled with food, one quarter with water, and one quarter left empty for air movement; (3) food, which is eaten in a pleasant state of mind. Moksha: Liberation from the cycles of birth and death. Mudra: Specic psycho-physical state or gesture indicating the individual in a state of expression of a feeling/emotion; supposed to channelise the energies into various channels and centres giving rise to particular states of mind. Mukh-prana: Breathing through mouth. Mula-bandha (Perineum/Cervix Retraction Lock): One of the three body-locks in which perineum in males and the cervix in females are contracted. Muladhara Chakra: Muladhara is one of the Chakras, located at the base of the spine and connected to the earth element. Nadi: Subtle channel that conducts the flow of energy (Prana) in the Pranic body. Nadishodhan Pranayama: It refers to alternate nostril breathing; means Puraka (inhalation) and Recaka (exhalation) through the left and right nostrils (also called alternate breathing) with or without kumbhaka (retention of breath). CONSUMER INFORMATION ON PROPER USE OF YOGA 152 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Nasikagra Mudra: Hand position adopted during Pranayama to alternate the flow of breath through the nostrils. Nasikya prana: Breathing through nostrils. Nauli: Practice contracting and isolating the rectus abdominis muscles by manipulating the stomach as per the technique mentioned in Hatha-Yoga. Neti: It refers to nasal cleansing practice. It can be done with Jala (water), Sutra (thread), Dugdha (milk), or Ghrta (ghee/puried butter). It helps to remove toxins from the nasal passage. Niyama: Observances to be practised in personal life; second limb of Patanjali’s Ashtanga Yoga. According to Patanjali, there are ve Niyamas. Padahastasana: Pada means foot, Hasta means hands. Therefore, Padahastasana is the Asana involving keeping the palms down towards the feet. Pancha Prana: Five principle Vayus that are important for the Yogi to recognise. These ve vayus are categorised as Pranavayu, Apana vayu, Samanavayu, Udanavayu, and Vyanavayu. Pancha-kosha: According to Taittiriya Upanishad, there are ve bodies or sheath (Koshas), namely, Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha, and Anandmaya Kosha. Pancha Upa-vayus (Five secondary vayus): Motor activity proving hindrance or obstacle in Yoga Sadhana. Pancha Vayus (Five main vayus): Motor activity useful for Yoga Sadhana. ParamarthikaYoga: A type of Yoga, which involves expansion of ‘self’ like world as a family. Paramaushadhi: Effective and ultimate medicine. Pathyaahara: A kind of the food, which is desirable and benecial to the person. Pawanmuktasana: Pawana means wind and Mukta means to release. Pawanmuktasana is useful in removing wind or flatulence from the stomach and intestines. Pingala Nadi: One of the three major Nadis (channels); other two are Sushumna and Ida. It is said to be situated on the right side of Sushumna or the spine. It is supposed to flow Prana-Shakti (force of Prana); and is considered to be associated with externalised awareness. Prana Marga: Lines, channels or pathways along which movement of muscles (vayus) or material substance or mind is felt and experienced. Prana Vayu: Pranic air-currents responsible for the process of inspiration and absorption. Prana: Vital energy or force of Universe essential for life pervading in the whole body and present in macro-cosmos and micro-cosmos. Prana is vital to life; without it, there will be no life. At the individual level, it is supposed to regulate and control the physical and mental functions by moving in specic ways in specic regions in the human body. Pranamaya Kosha: According to Taittiriya Upanishad, one of the ve bodies (Pancha-Kosha) refers to energy (Pranic) body, subtler than the Annamaya Kosha. It is vital for survival; and is supposed to be constituted by nadis (channels), Chakras (energy centres), and Pranas (vital energy). Pranayama: The breathing techniques, which steadies the body and mind; and expands the Pranic capacity. Prashvasa (out-breath): State of awareness developing during exhalation because of the sensations arising due to the touch of air movement inside the body during involuntary or voluntary breathing. CONSUMER INFORMATION ON PROPER USE OF YOGA 153 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Pratyahara: Withdrawal of senses from external objects; facilitates concentration and inward-journey. Fifth limb of Patanjali’s Ashtanga Yoga. Puraka: One of the three phases of Pranayama; Refers to an act of conscious, slow, deep, and prolonged inhalation or lling the lungs with air. Raja Yoga: The school of Yoga that deals with Astanga-Yoga of Patanjali. In the context of Hatha- Yoga, the word Raja-Yoga is used for the highest state of mind called Samadhi. Rajasik Ahara: Food, which is very spicy; and is heavy to digest. However, this food is required for physically active people. Rajo-guna: It is characterized by dynamism, movement, or oscillation. Rechaka: One of the three components of Pranayama; refers to an act of conscious, slow, deep and prolonged inhalation or emptying the lungs. Sadhaka: A Yoga practitioner or a person who is pursuing the spiritual path. Sadhana: Any spiritual practice that helps the person to attain the goal of life; realise the ‘Self’ or the ‘Super-Consciousness’. Sahasrara Chakra: Sahasrara is one of the Chakras (literally, thousand-petaled lotus) located just above the crown of the head. Sakshi: Witness or aspect of individual consciousness objectively witnessing the happenings within and outside without getting involved. Samadhi: Patanjali’s Ashtanga Yoga’s eighth and nal limb; can be considered as an advanced or ultimate stage of Dhyana. Characterised by oneness with the object (form, thought or sound) of Dhyana (meditation); or merging of the subject of consciousness into the object of consciousness, thus characterised by the absence of subject–object relationship. Also refers to the state of identifying Individual Self with the Supreme Self. Samana Vayu: It is responsible for digestion and assimilation in the region of the stomach. It comes between Apana Vayu and Prana Vayu. Samkhya Philosophy: One of the oldest Indian philosophies founded by sage Kapila. Samkhya means ‘number’; proposes the existence of two eternal realities: Purusha (Soul or Consciousness) and Prakriti (Nature or matter). It proposes that the universe is created by the infusion of Purusha and Prakriti. Prakriti when comes in contact with Purusha manifests itself in 23 forms (evolutes).Thus, Samkhya philosophy deals with two main sources and 23 evolutes. Samprajnata Samadhi: A state of Samadhi in which Chitta has merged itself in a gross or subtle object; in this state, Samskaras are not destroyed; and the person remains aware of the process followed and its outcome. Samyama: Combination of three consecutive practices of concentration,i.e., practising Dharana, Dhyana, and Samadhi, all together having the same object. Santosh: One of Patanjali’s ve Niyamas; refers to contentment with one’s possessions. Sattva-guna: It is characterized by lightness, knowledge, and enlightenment. Sattvik Ahara: A type of food mentioned in the Bhagawad Gita; refers to the food, which is fresh, non- spicy, nourishing; and is easily digestible. Includes milk, milk products, seasonal vegetables, fruits, dried fruits, cereals, sprouts, pulses, honey, jaggery, sugarcane, natural and unprocessed sugars and oils. CONSUMER INFORMATION ON PROPER USE OF YOGA 154 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Satya: One of Patanjali’s ve Yamas; refers to truthfulness or speaking in accordance with the fact. Savasana: Sava means dead body. The nal position in this Asana resembles a dead body. Setubandhasana: Setubandha means the formation of a bridge. In this posture, the body is positioned like a bridge. Shakti: Force or energy. Shalabhasana: Shalabha means locust. In this Asana, the nal body posture resembles the shape of a locust. Shanmukhi Mudra: In this Mudra, one is supposed to close the seven gates of perception with the ngers of both hands. It is one of the Mudra in Hatha-Yoga. Shashankasana: Shashanka means hare. The body in this posture resembles the hare. In some Yoga texts, it is also called Shashangasana which means moon. Shatkarma: A set of six Yogic practices/techniques, namely, Dhauti, Basti, Neti, Trataka, Nauli, and Kapalabhati. These practices internally cleanse different parts/organs of the body. Also called Yogic Shodhana Kriya/ Shuddhi Kriya. Shaucha: One of Patanjali’s ve Niyamas; refers to cleanliness and purity of body and mind. Shiksha: Education/knowledge. Shodhana Kriyas/Shuddhi Kriyas: See Shatkarma. Shvasa (In-breath): State of awareness developing during inhalation because of the sensations arising due to the touch of air movement inside the body during involuntary or voluntary breathing. Seetali Pranayama: The word Seetali means cooling. This Pranayama helps to calm the mind and gives a cooling effect on the mind and body. Seetkari Pranayama: In Seetkari Pranayama, the sound ‘sit’ is made during inhalation. The Sanskrit word ‘Kari’ means that which produces the sound. This practice helps to produce coolness in the body. Sthula Vyayama: Gross (macro) practices. Sukshma Vyayama: Subtle (micro) practices. Surya Namaskar (Sun Salutation): The Sanskrit word Surya means Sun and Namaskar means ‘to bow to’ or ‘to adore’. Thus, Surya Namaskar means Sun Salutation. It can be considered as warming-up practice consisting of many Asanas performed in a sequence. It is very effective for loosening up, stretching, massaging, and toning all joints, muscles, and organs of the body. Sushumna Nadi: The most important Nadi (channel) supported by the spinal column in the human body. It is said to be situated between Ida and Pingala Nadis; and supposed to be conducting Kundalini Shakti (potential energy). Sutra-neti: One of the Shatkarmas for nasal cleaning with a specially prepared thread or a rubber catheter. Svadhisthana Chakra: Svadhisthana is one of the Chakras, located at the pelvis and associated with the water element. Swadhyaya: One of Patanjali’s ve Niyamas and also one of the three components of Patanjali’s Kriya Yoga; refers to self-study and study of the scriptures relating to realisation of the ‘Self’. Tadasana: Tada means Palm tree and in this Asana, the body resembles a Palm tree. This Asana teaches one to attain stability and rmness and forms the base for all the standing Asana. CONSUMER INFORMATION ON PROPER USE OF YOGA 155 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Tamasik Ahara: Stale, tasteless, decomposed, and putrid food, which is stimulating. Includes stale, leftover, contaminated or over-ripe substances, meat, alcohol, tobacco, onions, garlic, and fermented foods such as vinegar. Tamo-Guna: It is characterized by inertia, dullness, laziness, and ignorance. Tantra Yoga: The school of Yoga that deals with a path of ritual and esoteric practices to awaken Shakti (latent cosmic energy). Tapa: One of Patanjali’s ve Niyamas and one of the three components of Patanjali’s Kriya Yoga; refers to austerity and abstaining from sensuous pleasure; and turning the mind towards the ‘Self’. Tattva: Tattva is a Sanskrit word meaning ‘principle’, ‘reality’, or ‘truth’. According to various Indian schools of philosophy, a Tattva is an element or aspect of reality. In some traditions, they are conceived as an aspect of deity. Although the number of tattvas varies depending on the philosophical school, together they are thought to form the basis of all our experience. The Samkhya philosophy uses a system of 25 Tattvas, while Shaivism recognizes 36 Tattvas. Trataka: One of the Shatkarmas consisting of gazing steadfastly at a minute object until tear start falling down from the eyes; used for curing eye diseases. Tri Guna: Tri means Three and Guna means Quality. It refers to three principal of Prakriti (Nature) namely, Sattva, Rajas, and Tamas. Trikonasana: Trikona means triangle. In this Asana, the nal body posture resembles a triangle, made by the trunk, arms, and legs. Tyaga: Renunciation of egoism, passions, and desires of worldly pleasures. Udana Vayu: It is responsible for speech and higher activities in the region of the throat. Uddiyana-bandha (Abdominal Retraction Lock): One of the three body locks in which abdomen is drawn-in towards the backbone after having exhaled all the air out. Ujjayi Pranayama: Ujjayi comes from the Sanskrit prex ‘Ud’ added to the root ‘ji’. ‘Ujji’ means ‘to be victorious’ and Ujjayi thus means ‘one who is victorious’. It is performed by partial closing of the glottis, producing a light sonorous sound. Upanshu: A mode of Mantra recitation in which the Mantra is recited silently during inhalation and exhalation. It is similar to whispering or lip-movement. Ushtrasana: Ushtra means camel. The body in this posture resembles a camel. Uttana Padasana: Uttana means raised upward and Pada means leg. In this Asana, the legs are raised upward in the supine position. Uttanamandukasana: Uttana means upright and Manduka means frog. The nal position of Uttanamandukasana resembles an upright frog. Vaikhari: A mode of Mantra recitation where the Mantra is loudly recited during exhalation: generally used for learning and teaching. Vajrasana: Vajrasana means thunderbolt posture or kneeling position. While doing meditation in this posture, one should close his/her eyes at the nal stage. Vakrasana: Vakra means twisted. In this Asana, the spine is twisted which has a rejuvenating effect on its functioning. CONSUMER INFORMATION ON PROPER USE OF YOGA 156 Morarji Desai Naonal Instute of Yoga Ministry of Ayush, Government of India Vastra Dhauti(Cloth-cleansing): A type of Dhauti in which a specially prepared cloth is swallowed and then removed in order to remove mucus from the stomach and food pipe. Vayus: Motor activity in the nervous system leading to gross or subtle physical (muscular), mental (psychic), and psycho-physical movements of a particular kind/type. Vedanta: It is one of the Shad Darshana. Vedanta also called Uttara Mimamsa literally means ‘end of the Vedas’. Vedanta reflects ideas that emerged from, or were aligned with, the speculations and philosophies contained in the Upanishads, specically, knowledge and liberation. Vichara: Thoughts/thinking process. Vihara: Any kind of activity undertaken for the purpose of relaxation. Vijnanamaya Kosha: Refers to the Wisdom Body. According to Taittiriya Upanishad, it is one of the ve bodies (Pancha-Kosha), which is supposed to be interior to the Manomaya Kosha; and consisting of higher levels of intellect (buddhi). Vishuddhi Chakra: Visuddhi is one of the Chakras, located near the base of the throat. Viveka Khyati: It is the knowledge that Purusha (Atman or Soul) and Prakriti (Nature or matter) are absolutely different. Can be considered as discriminative awareness. Vrikshasana: Vriksha means tree. The nal position of this Asana resembles the shape of a tree. Vrtti: It refers to a mode of behavior of Citta, the mental attributes that keep the mind disturbed or engaged. In Patanjali Yoga, these are Pramana (true knowledge), Viparyaya (false knowledge), Vikalpa (conceptualization), Nidra (sleep), and Smriti (memory). Vyana Vayu: It is responsible for the circulation of body fluids and is present throughout the body. Vyavahara: Any type of activity, behavioural transactions or interaction. Yama: Self-restraints to be observed in social life; rst limb of Patanjali’s Ashtanga Yoga. According to Patanjali, there are ve Yamas. Yoga Marga: Spiritual path consisting of components of Yogic practices. Yoga: The word Yoga has been derived from the Sanskrit root (Dhatu) ‘Yuj’ which means to ‘join’, to ‘unite’, or to ‘yoke’ to get cognitively absorbed (Samadhi). According to Maharishi Patanjali, Yoga is the control of the modications (Vritti) of the mind-stuff (Chitta). As per Yogic scriptures, the practice of Yoga leads to the union of individual consciousness with that of the universal consciousness. CITATIONS (0) REFERENCES (23) ResearchGate has not been able to resolve any citations for this publication. Immediate effects of Cyclic Meditation on State mindfulness in Normal Healthy volunteers: A controlled study Article Full-text available * Jan 2014 * Suhas Vinchurkar * Deepeshwar Singh * Naveen Kalkuni Visweswaraiah * Hongasandra Ramarao Nagendra Meditation is known to influence higher mental functions by inducing a state of low physiological arousal and alertful rest. Improvements in cognitive functions following meditation are being expressed as a result of enhanced mindfulness in meditators. We evaluated the immediate impact of meditation practice on state mindfulness using a short Mindfulness Attention Awareness Scale (MAAS). Ninety participants with ages ranging from 21-34 years (group mean age ± SD; 24.2 ± 7.2 years) were randomly assigned to a meditation group (n=44) and a control group (n=46). MAAS was administered anonymously in a classroom setup and two of the project coordinators were present to supervise the administration and to assist the participants where necessary. We executeda matched controlled design with assessment performed before and after the practice of meditation. Participants had no prior experience of meditation practice. Data were analyzed using IBM SPSS 20. The data were checked for normality. Paired samples t-test was applied for pre-post comparisons for both the groups. State MAAS scores were significantly higher following the practice of meditation as compared to control group. A single session ofCyclic Meditation calms the mind and helps to develop a better level of mindfulness. This signifies the individuals heightened attention on body, breath andmind, whichis known to further enhance the higher mental functions. Visweswaraiah, 2014). Meditation is a profound inward attention as practiced in many traditions. Meditation techniques such as mindfulness meditation or One of the various forms of mindfulness is the practice of a unique transcendental meditation include specific postures, focused technique called Cyclic Mediation (CM). CM is a moving attention, or an open attitude toward distractions defined by National meditation practice derived from an ancient Indian text, Mandukya Center for Complementary and Alternative Medicine (NCCAM), Upanishad (Nagendra & Nagrathana, 1997).It was fundamentally USA. Regular practice enhances calmness and relaxation, improve designed for novice practitioners and combines the practice of yoga psychological balance, cope with illness, or enhance overall health postures with guided meditation. CM is known to induce a quiet and well-being (NCCAM, 2010). state of mind, which is compatible with the description of meditation (dhyana or effortless expansion), according to Sage Patanjali Mindfulness meditation involves paying heightened awareness to (Subramanya & Telles, 2009a). Although this moving meditation the present-moment and non-judgmentally focusing on all that we differs from the classic description of meditation, in which the possess to a greater or lesser extent. It is an intrinsic state that all practitioners remain seated, keeping as still as possible, the mental humans can cultivate through a long-term practice of meditation, state in both practices (moving meditation and seated practices) is which enhances mindfulness skills and in turn these skills promote supposed to be comparable(Subramanya & Telles, 2009b). An psychological well-being (Soler et al., 2014). There are two-essential part of the practice of CM is being aware of sensations component models of mindfulness, i.e., sustained attention in the arising in the body (Nagendra & Nagrathana, 1997) which present moment and the open, curious, and accepting attitude(Lutz, emphasize the mindful component. Slagter, Dunne, & Davidson, 2008). Recently, mindfulness has been Several studies have demonstrated the beneficial effects of Cyclic proposed to remediate a range of clinical problems (e.g., depression, anxiety, stress) and to impact core aspects of social cognition (e.g., Meditation on behavioral and cognitive domains. In a previous metacognition, self-referential thought, cognitive behavior, rather study conducted on middle managers, CM program decreased than physiological, paradigm for meditation. Following the guided occupational stress levels and baseline autonomic arousal in 26 asymptomatic, male, middle managers (Vempati & Telles, 2000). meditation like focusing on sensation in the body, sound, thoughts Studies conducted to determine the effects of CM practice reported a and emotions (longer formal practices) or shorter formal practices decreased oxygen consumption indicating physiological relaxation (MBCT, Vipassana) and informal meditation practices (Cyclic as in mindfulness (Sarang & Telles, 2006). Few other studies on Meditation, Transcendental Meditation or mindfulness in daily life immediate effects of CM concluded that it improves attention, activities), or both, there are definitive changes in higher mental cognition, enhances slow wave sleep and reduces anxiety (Patra & functions of such practitioners (Crane et al., 2014). These practices Telles, 2009; Sarang & Telles, 2006, 2007; Subramanya & Telles, certainly effect the mindfulness of individuals whether practiced 2009b).Mindful yoga practices (like CM) may generate the state of long term or even a single session(Vinchurkar, Singh, & mindfulness, which, when evoked recurrently through repeated practice, may accrue into trait or dispositional mindfulness (Chambers, Gullone, & Allen, 2009; Garland et al., 2010).A recent study on the effective practice of mindfulness to explore the relationship of meditation on mindfulness skills and psychological health demonstrated a significant improvement in both the variables Immediate effects of cyclic meditation on state mindfulness in normal healthy volunteers: A controlled study View Show abstract Hansaji Jayadeva Yogendra, Director, The Yoga Institute * Smt Smt. Hansaji Jayadeva Yogendra, Director, The Yoga Institute, Santacruz, Mumbai. Chief Central Coordinator, Patanjala Yoga Peeth * Jaideep Dr * Arya Dr. Jaideep Arya, Chief Central Coordinator, Patanjala Yoga Peeth, Haridwar. Art of Living Foundation * Gaurav Sh * Verma Sh. Gaurav Verma, Art of Living Foundation, New Delhi. Ramamani Iyengar Yoga Institute, Iyengar Yogashraya * Rajvi Dr * Mehta Dr. Rajvi Mehta, Chief Scientist, Ramamani Iyengar Yoga Institute, Iyengar Yogashraya, Mumbai. The Hatha Yoga Pradipika of Svatmarama with the Jyotsna Commentary of Brahmananda and English Translation. The Adyar Library and Research Centre * Jan 1975 * Brahmananda • Brahmananda. (1975). The Hatha Yoga Pradipika of Svatmarama with the Jyotsna Commentary of Brahmananda and English Translation. The Adyar Library and Research Centre, The Theosophical Society, Adyar, Madras (Chennai), India. Eighty-Four Asanas in Yoga: A Survey of Traditions * Jan 2007 * Gudrun Buhnemann • Buhnemann, Gudrun. (2007).Eighty-Four Asanas in Yoga: A Survey of Traditions. New Delhi: D.K. Printworld (P) Ltd. Hatha-Yoga: Its Context, Theory, and Practice * Jan 2000 * Mikel Burley • Burley Mikel. (2000). Hatha-Yoga: Its Context, Theory, and Practice. Delhi: Motilal Banarsidass Publishers Private Limited. The Sacred Science of Yoga and the Five Koshas * Jan 2013 * Christopher Sartain • Christopher Sartain. 2013.The Sacred Science of Yoga and the Five Koshas. Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners * Jan 2001 * H Coulter * David • Coulter, H. David. (2001). Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners. New Delhi: Motilal Banarsidass Publishers. 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