Indian PM's International Yoga Day 2016 Advocacy - Karger ...

© 2016 The Author(s)Published by S. Karger AG, Basel

Integr Med Int 2016;3:115–131

Published online: October 14, 2016 www.karger.com/imi

DOI 10.1159/000449195

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Abstracts Indian PM’s International Yoga Day 2016 Advocacy: Trends, Advances and Future PerspectivesJune 9–12, 2016, Chandigarh, India

Guest EditorsAkshay Anand, ChandigarhShirley Telles, Haridwar

Editorial AssistantViraaj Pannu, Chandigarh

Basel · Freiburg · Paris · London · New York · Chennai · New Delhi · Bangkok · Beijing · Shanghai · Tokyo · Kuala Lumpur · Singapore · Sydney

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Indian PM’s International Yoga Day 2016 Advocacy: Trends, Advances and Future Perspectives


DOI 10.1159/000449195www.karger.com/imi © 2016 The Author(s) Published by S. Karger AG, Basel

Neo-Vedanta: Integral Yoga of Sri AurobindoAsha MaudgilDepartment of Philosophy, Panjab University, Chandigarh, IndiaE-Mail [email protected]

Background: Neo-Vedanta highlights the new advance-ments made in Vedanta, and the Integral Yoga of Sri Aurobindo is a good example of the same. It combines the knowledge of the various paths of yoga and goes a step beyond it. It seeks the help of the cosmic forces in giving direction for the reali-sation of the divine which will guide the further development of humankind; a supramental development.

Purpose: It is to highlight the importance of Sri Aurobindo’s integrated approach to Yoga and Vedanta.

The integral Yoga of Sri Aurobindo has four goals.1 Shuddhi – Purification2 Mukti – Liberation3 Siddhi – Realisation4 Bhukti – Cosmic enjoymentMethods: The first three are the aims of Vedanta while

the fourth has been incorporated from Tantra. Sri Aurobindo analyses the various systems of Yoga and synthesizes them into his conception of Integral yoga i.e. he integrates the various psychological divisions of human consciousness taken from every system of Yoga and makes it the basis for reali-sation and union with the Divine.

Conclusion: The realisation of the One Eternal is the key to all yoga. This oneness must embrace as well as exceed the totality of things.

Keywords: Supramental, Suprasensuous, Synthesis of yoga, Aurobindo, Neo Vedanta.

This article complies with International Committee of Medical Journal Editors’ uniform requirements for manu-script.

Ethical Statements: Not applicable.Conflict of Interests: None declared.Source of Funding: None.

A-Guna Personality: Concept of the Ideal PersonalityPrabhakar KoradaDepartment of Psychiatry, TRR Institute of Medical Sciences, Hyderabad, India E-Mail [email protected]

Background: Ancient India has many scientific contribu-tions to her credit. One among them, in the area of Behavioural Sciences, is the personality theory of the Gunas. In simplistic terms gunas can be understood as personality traits. Combi-nation of these gunas is the basis for the visible expressed personality.

Purpose: This paper aims to explain the fundamentals of the Guna theory and the classification of personalities, under its umbrella. It highlights the concept of the Ideal Personality. Its chief purpose is to sensitize the scientific community (of Behavioural Sciences) to the subject of Indian concepts on Personality and the Ideal Personality, so as to motivate them to consider these concepts in the modern study of Personality. It attempts to come to the understanding of the present day scientist of Western education, the value and the utility of ancient science which could afford many an answer to the several questions, posed to modern science, which hitherto went unanswered.

Method: Guna theory of personality is explained in a comprehensive manner. The list of the 16 types of personal-ities, classified as per the predominance of the gunas, is tabu-lated. These 16 personalities are postulated as per the ratio of combination of the Gunas. They range between the saintly Sattwic personalities at one end, and the criminal and overtly cruel Tamasic individuals, on the other.

The Guna classification not only accommodates normal personalities, but has gone a step ahead according recognition to the concept of an Ideal Personality called the Gunateet personality. The qualities of the Ideal personality are explained. The author has coined the term ‘A-Guna person-ality’, in keeping with psychiatric parlance, and suggests to the world of Behavioural Scientists to consider this concept of the A-Guna Personality as the Paradigm in the study of Person-ality and Personality Disorders.

Keywords: A-Guna personality, Aguna personality, Gunateet personality, Nirguna, Triguna theory, Guna theory, Sattwa, Rajas, Tamas, Indian personality.

This article complies with International Committee of Medical Journal Editors’ uniform requirements for manuscripts.

Ethical Statements: Not applicable.Conflict of Interests: None declared.Sources of Funding: None.

Abstracts

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New Tools to Probe Ancient TechniqueAkshay AnandAdditional Professor, Neuroscience Research Laboratory, Department of Neurology, PGIMER, Chandigarh, India E-Mail [email protected]

Background: Yoga has been claimed to have beneficial effects on health and disease. This is often eclipsed by limited imaging, biochemical, clinical and neurophysi-ology studies. The preventive effect of Yoga remains undeci-phered due to absence of molecular, longitudinal and compar-ative studies. This is further perpetuated by cognitive bias against Yoga in medical practice.

Purpose: The aim is to highlight the hurdles impairing advancement of knowledge of yoga’s non pharma-cological effects in disease prevention, health economics and cure. One of the causes is its dissociation from modern medicine and Pharmacology. Hence, there is need to undertake longitudinal controlled studies in healthy individuals that are followed up until ageing. This can be done by not only using genomic, epigenetic, bioenergetic and proteomic tools, in both somatic and gamete genomes, but also by its systematic inte-gration with medical education and research so that compar-ative data is generated.

Methods: Responders versus non responder pheno-types after standardised yoga protocol is implemented, need to be segregated based on carefully defined inclusion, exclusion and diet criterias. This can only happen when independent Inter-disciplinary Departments of Complementary Medicine and/or Ageing and Memory, under Ministry of Ayush, are established in Medical Institutes. Funding of new centers in such Institutes can be made conditional to inclusion of Ayurveda in medical curriculum, just like Chinese Traditional medicine is included in Chinese medical curriculum. This is possible by either inventing PhD-MD programs in Integrative Medicine, estab-lishing innovation clinics or by replacing MCI by an interdisci-plinary higher education board represented by various councils like MCI, Quality Council, Research Council, Medical Engineers and patient support groups which is underway.

Results: The Indian PM’s sustained mobilisation of Ministry of Ayush has raised hopes that new investigations, policies and deliberations are able to bring transformational change in the medical landscape. Through such means, these re-emerging therapies can become new tools for saving health budgets. Intolerance of Pharma industry/academia towards Yoga as public health initiative, needs pragmatic solutions.

Conclusions: True impact of Yoga in wellness can only be realised by recruiting faculty from alternative medicine in each Department of Medical Institutes. Their integration with modern medicine need to be monitored by Ayush representatives in Institute bodies selective committees and ethical committees where new study programs are processed for approval.

Keywords: Yoga, AYUSH, Research, Non-pharmacologic effects.

The article complies with International Committee of Medical Journal editor’s uniform requirements for manu-script.

Ethical Statements: Not applicable.Conflict of Interest: None.Source of Funding: None.

Ayurgenomics for Predictive, Preventive and Personalised MedicineBhavana PrasherCSIR’s Ayurgenomics Unit –TRISUTRA, Institute of Genomics and Integrative Biology, CSIR, Mathura Road, New Delhi, India E-Mail [email protected], [email protected]

Background: There has been worldwide resurgence of interest in Ayurveda/ traditional medicines both amongst scientists and society. Increase in the prevalence of common complex disorders like cardiovascular, metabolic, neuropsy-chiatric etc with their long term medication and adverse drug reactions has compelled the the health researchers to look for novel strategies to manage them with standardised and vali-dated treatment protocols.

Purpose: Ayurveda, ancient Indian system of medicine that forms a living tradition of health and healing even today, has a basic tenet of predictive and personalised approach in preventive and curative medicine. It discusses the management of health and disease not only with medicine but also through diet and lifestyle modifications that help restore harmony between individual’s internal and external environment. According to Ayurveda, the basic constitution of an individual called as ‘Prakriti’, to a large extent deter-mines one’s susceptibility and progression to diseases and their response to micro-macro environment. Prakriti of an individual remains invariant throughout lifetime. It is developed as a consequence of relative proportion of Tri – Doshas – Vata (V), Pitta (P) and Kapha (K), in the parental gametes at the time of fertilisation and is also influenced by maternal diet, lifestyle and environment. It can be assessed through clinical examination of a person considering age, ethnicity and geo-climatic conditions in the background.

Methods: We have developed a framework for inte-gration of Ayurveda methods with genomics and modern biology called ‘Ayurgenomics’ for validation of concepts of Ayurveda and discovery of genetic markers important for adaptation, disease susceptibility and response to thera-peutics. Using this approach we have earlier been able to identify gene and genetic variation important for high altitude adaptation and hypoxia responsiveness.

Conclusion: In CSIR-TRISUTRA, an inter-disciplinary networked center for Ayurgenomics, we are primarily carrying out Prakriti based stratification of normal healthy individuals of diverse ethnic and geo-climatic conditions in collaboration with Ayurveda institutes and public health

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cohort. This is likely to help identify clinical and molecular markers for prakriti, enabling its global acceptance and practice of predictive preventive and personalized medicine.

Keywords: Ayurgenomics, Ayurveda, Tri-Dosha, Genetic markers.


Ethical Statements: Not applicable.Conflict of Interest: None.Source of Funding: CSIR.

Yoga for Prevention of Cardiovascular DiseaseS.C. ManchandaSir Ganga Ram Hospital, New Delhi, IndiaE-Mail [email protected]

Background: Cardiovascular diseases (CVD) are the leading cause of death throughout the world and their inci-dence is increasing rapidly especially in the developing coun-tries. The main reason for this rapid increase in CVD is considered to be unhealthy lifestyle consisting of mental stress, increased consumption of Trans Fats (vanaspati ghee) and refined foods in the diet, lack of exercise and tobacco consumption. Yoga which is a holistic Mind Body technique has a great potential to prevent and treat CVDs because it advocates low fat vegetarian (Satwik) diet, stress control, tobacco cessation and regular physical exercise. This article reviews the evidence based benefit of yoga in primary and secondary prevention of CVD.

Purpose: The purpose of this review to understand the benefits yoga and its components can have on patients suffering from cardiovascular disease and its associated risk factors such as hypertension, diabetes, mental stress and smoking. This review also discusses the limitations present in such studies.

Methods: The literature search for this review was focused on recent research that primarily assessed the effects of yoga on risk factors for CVD and secondary prevention studies. Articles were identified using Medline, Pubmed and Indmed (a bibliographic database of several Indian biomedical journals).

Results: Numerous randomized studies suggest that yoga can control risk factors for CVD like hypertension, type II diabetes mellitus and insulin resistance, obesity, lipid profile, psychosocial stress and smoking. A few studies suggest that yoga can reduce oxidative stress and inflammation which are causative factors for atherosclerosis. Several randomized studies also suggest that yoga could retard or even regress early and advanced coronary atherosclerosis. Other small studies suggest that yoga may be helpful in prevention of atrial fibrillation and heart failure and may decrease CVD over a five year old period.

Conclusion: Yoga is a holistic lifestyle which has been demonstrated in several studies to control the risk factors of CVD like hypertension, diabetes, mental stress and smoking. It has also been shown that yoga can regress atherosclerosis and may be useful in secondary prevention of CVD. However there are several limitations of the reported studies like small sample size, inconsistencies in baseline, different methodol-ogies and short follow up and hence large multicenter randomized trials with uniform methodologies are required to confirm these findings. It is concluded that in view of the existing knowledge and yoga being a cost effective technique without side effects it should be used incorporated for primary and secondary prevention of CVD.

Keywords: Cardiovascular disease, Yoga, Review.The article complies with International Committee of

Medical Journal editor’s uniform requirements for manu-script.

Ethical Statements: Not applicable.Conflict of Interest: None.Source of Funding: Gangaram hospital, ICMR.

Multi-Disciplinary Role of Yoga in Healthcare: From Individual Integrity to System IntegrationRakesh BiswasLN Medical College and Research Centre, Bhopal, India E-Mail [email protected]

Background: Yoga in Sanskrit refers to integration. Healthcare-systems in current age have seen a lot of disruption and appears to be at the cross-roads in terms of a perceived disconnection between medical education and practice that urgently needs integration.

Purpose: This paper explores the possibility of developing a multi-disciplinary approach to delivering yoga as a healthcare solution to a spectrum of individuals that may comprise of apparently able bodied youth on one end and patients with chronic complex health care needs at the other. We shall discuss a blended-learning tool tried at our Institute in Bhopal with an aim to gather more and more students to take up innovative-solution development with yoga (as one of the tools) around individual patients using a patient-centered learning approach.

Methods: We describe a case-study on how this is currently a regular ongoing process blending both offline and online learning a) with our formal curricular students in our institute in Bhopal and b) with a global online learning ecosystem comprising of 1500 members.

Results: The problems presented in the case-study illus-trate a real world requirement and we look forward to this serving as a primer to fostering increased interdisciplinary collaborations towards the health-sciences in the years to come. As a dramatic (attention seeking) claim this may not just transform and reverse the current doctor population ratio, from that of 1 doctor for 3000 individuals, as currently

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projected, to 30 doctors in a global network looking after 1 patient through a primary care physician moderator but also enable an integrated solution that can reduce the burden of ‘stress’ for both patients and their physicians.

Conclusion: A blended learning ecosystem is being explored to develop a sustainable solution to the perceived current day disconnect between medical education and practice and ‘yoga’ is one important tool to integrate multiple stakeholders of the health-care system and make it function optimally in a patient-centered manner.

Keywords: Yoga, Medical education, Individual, Inte-gration, Systems.


Ethical Statements: Not applicable.Conflict of Interest: None.Source of Funding: LN medical college, Bhopal.

Yoga and Mental HealthShirley TellesPatanjali Research Foundation, Haridwar, IndiaE-Mail [email protected]

Introduction: Yoga was originally intended for spiritual advancement. Increasingly the role of yoga in the promotion of positive health and in the prevention and treatment of disease is being recognized. While yoga includes several physical postures, regulated breathing and guided relaxation, the emphasis in yoga is on the principles underlying the practice, which are universally applicable and have a direct impact on mental health.

Purpose: To understand the effect of yoga on various neurological or psychiatric conditions such as PTSD, Duchenne muscular dystrophy, depression and whether yoga may be an effective modality of treatment in such patients.

Methods: This review is a compilation of the findings from the research studies (published in PubMed indexed journals) conducted by the author about the effects of yoga on different aspects of mental health. Hence systematic search of databases was not conducted.

Results: We have seen benefits in pre-teen school children, adults who have mental health issues related to occupational stress (examples include army personnel, computer professionals, and school teachers), and in healthy seniors who have borderline geriatric depression. The practice of yoga can reduce the effects of natural disasters, minimizing the manifestation of PTSD in persons who survived floods and the 2004 Tsunami. Benefits have also been found in terms of reduced anxiety and depression in patients with chronic illnesses, and in boys with Duchenne muscular dystrophy. Apart from reducing anxiety, depression and even symptoms of PTSD yoga improves mental well-being, increasing self-esteem, inner resilience and an overall

better adaptation to Life; to create a state of inner harmony and balance.

Conclusion: There exists sufficient evidence to suggest a role of yoga in promoting positive mental health and in the management of mental health diseases. However further studies with more rigour would make this conclusive.

Keywords: Yoga, Mental health, Review, Duchenne muscular dystrophy, PTSD, Anxiety.


Ethical Statements: Not applicable.Conflict of Interest: None.Source of Funding: Patanjali research foundation.

‘Mind’, from the Lens of Psycho Analytic School and YogashastraSuchitra A. NaikJoshi-Bedekar College, Thane, IndiaE-Mail [email protected]

Background: The mystery of ‘mind’ has always lured people since, time immemorial. As, ‘mind’ directly affects our behavior, it becomes necessary for us to know what is exactly this ‘inner determinant’ of our behavior. The present research is undertaken with the intention to study two dominant narra-tives about ‘mind’ and consider them side by side.

Yoga concept of ‘mind’ and Psycho Analytic concept of ‘mind’ are being studied in this paper with the intention to find their commonalities and their strengths and also to consider the possibility of their integration in actual practice.

Purpose: Main aim of the paper is it is to marvel at how two totally different traditions look at the ‘mind’ from different perspectives and yet share certain commonalities. Moreover, to become aware once again about the intriguing nature of human personality and behavior, of which a few aspects can be explained through one paradigm, and other few through other paradigms. The objective of the paper is not to show the supremacy of any one model of the ‘mind’ but consider the possibility of theoretical and practical integration of the two perspectives.

Methods: The practice in the field of counseling has prompted me to study the concept of ‘mind.’ Philosophization about ‘mind’ integrated with counseling practice has been the main methodological tool used in this research.

Keywords: Philosophy of mind, Psycho analytic paradigm, Patanjali Yogasutra paradigm.


Ethical Statement: Not applicable. Conflict of Interest: None.Source of Funding: None.

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Role of Mind in Health and Disease: Dwelling Deep through Ayur-YogaGayatrideviDepartment of Philosophy, Mumbai University, IndiaE-Mail [email protected]

Background: The ancient sciences of Ayurveda and Yoga, which evolved over several hundreds of years in India, have been helping mankind in not only curing psychosomatic diseases but also in ensuring health of normal individuals. The sages who proposed the fundamentals of these two ancient sciences have identified the root cause of some of the diseases as the disturbance in mind. They dwell deep into the role of mind in disturbance or imbalance in the health of a person. Several of the treatments in Ayurveda and many of the practices in yoga help in controlling the mind and managing such diseases. The present study is to dwell deep through Ayurveda and Yoga to understand the role of mind in disease and health.

Mind is the psychic cause for many physical diseases. Though Yoga is primarily a system of philosophy focused on kaivalya (liberation), it is a way of maintaining good physical and mental health.

Purpose: Sattvavajaya chikitsa of Ayurveda includes the psychological methods of treatment. It helps in treating mental disorders as also physical diseases that have psycho-logical origins. Yoga asanas, pranayama and dhyana of ashtanga yoga play an effective role as part of Sattvavajaya chikitsa. Sattvavajaya chikitsa comes totally under the purview of Yoga.

Keywords: Health, Disease, Mind, Ayurveda, Yoga, Psychosomatic disorders.


Ethical Statements: None.Conflict of Interest: None.Source of Funding: None.

Yoga and Interpersonal Relationships at WorkplaceLalita Deepak NamjoshiK.J. Sommaiya Sankriti Peetham, Vidyavihar, Mumbai, IndiaE-Mail [email protected]

Background: Interpersonal relationships at work place are important since a healthy, harmonious and productive environment depends on them. There are certain intrinsic factors that breed conflict and tensions at work place. The authorities and the subordinates, the management and the workforce unions, personal interests and professional targets,

needs and means fulfill and create friction and stress amongst all stakeholders.

Yoga is being introduced at many workplaces. The Yogic intervention includes sessions of Yoga practices such as a set of Asanas depending on the nature of work of the employees, Pranayama, meditation and introductory lectures on Yoga Philosophy. It is established by these experiments that such Yoga interventions prove to be useful to reduce the CWB in the employees and empowered them to cope with stress and even frustration.

Purpose: The present paper cites two such experiments. However, these Yoga interventions seem to function on physical and mental level. They appear to focus on employees of lower and middle strata. The Yogasūtra-s of Patañjali offer deeper techniques of conflict resolution on psycho-spiritual level. Two major techniques can be mentioned here, namely, Pratipakṣabhāvanā1 and Cittaprasādana2. The technique of Pratipakṣabhāvanā is prescribed by MaharshiPatañjali to conquer Vitarka-s-perverse thoughts that obstruct the practice of Yama-s and Niyama-s. These thoughts are to be replaced by cultivating spiritual reflection that underlines the low nature of perverse thoughts and serves as self moti-vation to rise above the feelings. In the empirical, a-spiritual context of a work place Pratipakṣabhāvana can be seen as developing positive attitude in the place of negative senti-ments.

Methods: The paper is based on textual interpretation of two major concepts in PatanjalaYogasutras. The review of the experimental studies is based on secondary sources.

Sage Patañjali, after explaining Īśvara and the meditation on Omkāra as the symbol of God, speaks about Cittaprasādana. The remedy suggested for Cittaprasādanais is to develop the feelings of amity (maitri), compassion (karuṇā), goodwill/ respectful complacency (muditā) and indifference (upekṣā) towards persons who are subject to happiness (sukha), sorrow (duḥkha), virtue (puṇya), and vice(apuṇya) respectively. For developing healthy relationships Cittaprasādana can serve as a useful technique to reduce the fierce competition, spirit of intolerance, perverse delight in the loss of others, jealousy, ill will and so on.

It is recommended that special modules to cultivate Pratipakṣabhāvanā and Cittaprasādana should be developed by joint inputs from psychologists and Yoga experts. These should be included in Yogic interventions. Not only the lower workforce but also the managerial and the executive level staff also should be trained in Pratipakṣabhāvanā and Cittaprasādana.

Keywords: Interpersonal relationships, CWB (counter productive work behavior), Pratipakṣabhāvanā, Cittaprasādana.

1 वितर्कबाधने प्रतिपक्षभावनम् I पातञ्जलयोगसूत्राणि २.३३.2 मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् Iपातञ्जलयोगसूत्राणि १.३३.

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Ethical Statements: Not applicable. Conflict of Interest: None.Source of Funding: None.

Personality Development through YogaMadhavi R. NarsalayDepartment of Sanskrit, University of Mumbai, IndiaE-Mail [email protected]

Background: Personality refers to specific characteristic patterns of cognition, emotion and volition in an individual. These characteristic patterns identify an individual differ-ently from another individual. It also helps in understanding behaviour and thought processes of an individual. Personality development, as understood in the present times, refers to enhancing, training and harnessing one’s outer and inner self to bring about a positive change in the life of an individual which brings about change in his/her surroundings. An indi-vidual with good personality not only wears a pleasant appearance with good physique but also qualities like righ-teousness, morality, adherence to ethical values, rationality, equanimity, tolerance etc.

Purpose: The aim of the present paper is to discuss the applicability of Yogasūtras for development of such a person-ality. The Abstract is divided into two parts:

a) How Yogasūtras (especially chapters I and II) focus on personality development?

b) How the Upanishadic concept of kosa when inte-grated with Yoga applies to personality development?

It is because of Yoga that our mind remains focused at work and home enabling us to do the things with dedication and interest. The outcomes of these are better personal and professional gains. Meditation enriches the intellectual personality. Our mind becomes calm and clear. One thinks more with care and affection. It helps in taking firm and conscious decisions in life. The deep meditation or samādhi leads to ultimate bliss. It is the final aim of a person adhering to Yogic discipline. A person in this state will always work in the direction of benefit to humanity. His contribution will be immense for the betterment of humanity. His very presence and existence will spread joy and happiness. Thus, Yoga is a fully developed science of personality development for the world on the whole and individual in particular.

Keywords: Yoga, Personality development, Kosa.The article complies with International Committee of



The Gita: Yoga Shastra for Personality TransformationMilind R. AgarwalDepartment of Philosophy, Mumbai University, IndiaE-Mail [email protected]

Background: With worldwide popularity of yoga, it is of great concern that in this hurry to adopt yoga, the pure philosophy, science and practical application of yoga may get ignored, misunderstood, misconstrued or even lost. Any pure philosophy or science when applied without complete under-standing of it’s true essence, purport and wisdom, can lead to unforeseen pitfalls and sub-optimal or unwanted outcomes. The search for right knowledge about yoga leads us to the Problem Statement – ‘Is there any authoritative text, manual or guide around philosophy of yoga?’

The Gita has 18 chapters, each denoting and depicting a type of yoga, and is interspersed with many values, which can be used as guiding vectors to transform one self, thereby achieving the goals of life through insightful study and prac-tical application. While knowing how to transform oneself using the Gita as a guide maybe useful, there is no virtue in it for its’ own sake, since individual human beings do not live in isolation, but they live as a part of the society. The philosophy of the Gita goes deeper than individual transformation and shows using the social value of lokasamgraha or social well-being that the core purpose of all work is for the progressive evolution and well-being of the society. The final verse of the Gita guarantees victory and success to the follower of yoga.

The conclusive solution found is captured in the transfor-mational equation – Conform (to the Gita) Transform (the Individual) Reform (the Society).

Purpose: The purpose of this article is to draw the attention of all the followers of yoga, whether in theory or practice, towards the ancient and most revered text of Indian philosophy – the Gita, as yoga shastra or scripture of yoga, which can be studied to understand the original and authentic philosophy and science of yoga, and more importantly be used as a practical manual to apply concepts and precepts laid out in it, to live a purposeful and fulfilling life, by transforming oneself.

Keywords: Gita, Yoga, Personality transformation.The article complies with International Committee of



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‘Sahaj Marg – A Refined and Simplified form of Raja Yoga Suited for Current Times’Neel KelkarDepartment of Philosophy, SMSF, University of Mysore, Sahaj Marg Spirituality Foundation, CREST, Bangalore, IndiaE-Mail [email protected]

Background: There were times when children received guidance from the elders in the family, grand parents, uncle and aunts; they had the company of their sisters and brothers, it used to be the joint family system. Now children are very much on their own. The parents are struggling with careers, home and many other requirements, they are hardly left with the energy and time to nurture the child in the way it should be. The onslaught of television, internet, mobiles, social media has left the children open to such exposure which they could do without. In the midst of all luxuries we are left deprived of growth internal, moral and physical.

Purpose: It is in the backdrop of such times that the path of yoga becomes even more relevant. Today we are facing challenges on all fronts physical, intellectual, moral, emotional and spiritual. There is a need for a system of practice which caters to all these fronts but it should be a simple, practical as and yet an effective system of sadhana.

Results: It is well known that what we think of we become. Mind is the most potent of all faculties which we are endowed with. This mind if regulated and disciplined can bring changes as needed on all facets of our personality be it physical, mental, emotional or spiritual.

Conclusions: Sahaj Marg which is a distilled and simplified form of Raja Yoga Meditation which offers a simple, practical and effective system of sadhana. It is designed keeping in mind the average householder. The unique features of Transmission (Pranahuti), Cleaning, meditation on heart makes it a very effective practice suited for the current times. The Practice of meditation on the heart, Transmission and cleaning all are based on rational principles which are easy to comprehend. The experimenter carries out the experiment on his own self and himself validated by his own self. There is no need for outer validation. One’s own experience is his own proof regarding the efficacy of the system.

Keywords: Meditation, Raja Yoga, Ashtanga Yoga, Sahaj Marg, Transmission (Pranahuti), Cleaning.


Ethical Statements: Yes.Conflict of Interest: None.Source of Funding: None.

Yoga in Leadership and ManagementRadhakrishnan PillaiDepartment of Philosophy, University of Mumbai, IndiaE-Mail [email protected]

Background: Yog also called in some context as Yoga, has become a very popular buzz word today. The International day of Yoga, as declared by the United Nations on 21st of June every year, has brought out a global awareness of the impor-tance of Yoga in daily life. There are many aspects of Yoga that has been deliberated in Indian context. From the physical level of asanas, to mental health, intellectual clarity to spiritual self-realisation, Yoga has a large number of benefits at various levels.

Purpose: This paper will largely focus on the benefits of Yoga abyaas (practice of Yoga) at all levels. However, we will also discuss the impact it can have at the leadership and management of various organisations inorder to be a successful organization. The practice of Yoga will help leaders, managers, workers as well as everyone connected with the organization for not only maximizing productivity and effi-ciency, but also for larger benefit of the individual as well as the society at large. Yoga is by definition, ‘Yujate anena iti Yogah’, Yoga is the one that connects. The one that joins. It is the means to unify oneself to the higher state of being, thus bringing in the optimum utilization of one’s potential.

Yoga is that which joins, unites and binds. Yoga is that, which joins the individual consciousness with universal consciousness. It joins the conscious mind with the sub conscious mind. It unites the physical, mental, intellectual and spiritual aspects of our being.

Keywords: Yoga, Leadership, Management.The article complies with International Committee of



Ahar in Yoga and Ayurved-Concept and its SignificanceRupinderpreet SinghAyurveda Department of Punjab Government and Morarji Desai National Institute of Yoga, India E-Mail [email protected]

Background: Ahar is one of most important aspects of Health and Life but one of most neglected one too. Ancient Indian sciences like Ayurveda and Yoga had put much impor-tance on Ahar but in modern era it is mostly limited to assigning calories without giving importance to its method of preparation, timing, quantity, attitude while taking diet ect. In Yogic texts it is mentioned clearly that if one does not follow

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mitahara while in practice of Yoga, one can get serious illness or can die.

Purpose of Study: To establish importance of Ahar (Diet) in practice of yoga and maintaning health of a person.

Methods: In Ayurveda concept of Ahar is explained in detail. Ahar is considered as most important amongst 3 pillars of life in Charak Samhita. Similarly yogic texts have mentioned that without practice of mitahara one cannot succeed in yoga sadana. Quality of food for yoga sadak’s diet should constitute light to digest, sweet in taste and snigda food products which are nutritious to all body cells. Quantity of food should be like half part of solid, ¼ th for liquid and ¼ th for dosha’s or air of total intake. Timing of food intake is when one is really hungry and not according to lunch and dinner. While taking food it’s very important that one should be calm and focused as it leads to proper intake of quantity and one can avoid overeating. Content wise Ayurvedic classical texts stress on sad rasa (6 tastes) food as it automatically leads to balanced diet. Charak Samhita has mentioned three very common wrong practices of dietary intake which leads to serious diseases most important of which is Adhyashan. Adhyashan refers to food intake before the digestion of already ingested food. This is very prevalent behavior in masses e.g. Intake of tea or beverages after ½ or one hour of food intake. As solid food takes almost 2–3 hours to digest, the intake of any liquid or solid before that leads to many diseases according to Ayurveda. Other 2 are Samshan and Vishamashan. Samshan is consuming food while mixing both suitable and non suitable food items. Vishamashan refers to consuming food less than required by body (leading to malnutrition) or more than required (leading to obesity ect.) and also consuming food before onset of urge hunger or avoiding urge of hunger. Acc to Hathayoga Pardipika reheated food is contraindicated and should be avoided. Now a days frozen food is readily available and its completely contrary to yogic prescription of food. In Bhagvad Gita it is mentioned that any food which is prepared before 3 hours is tamasic in nature therefore it should be avoided. From all these aspects it is clear that one’s diet should be adapted to one’s hunger and condition of the body.

Results of Study: If yogic practice is performed while taking care of all the aspects of Mitahara, it can lead to health, harmony and happiness.

Conclusion: Yoga practice should be associated with proper dietary control while following principles of Mita-ahara.

Keywords: Mitahara, Ahar, Sadrasa, Adhyashan, Samshan.



Enlightened Leadership: Arthashastra and YogaShubhada JoshiDepartment of Philosophy, University of Mumbai, IndiaE-Mail [email protected]

Background: The concept of enlightened leader is explained in Arthashastra (1.7.1). It speaks about an ideal leader who achieves excellence in outer and inner progress alike. He earns material prosperity as well as spiritual wisdom. It is Artha shastra 1.2.1 which tells us about the syllabus to be studied by one who wants to be such leader. The syllabus consists of training in philosophies of Samkhya Yoga and Lokayata, which is called Aanvikshiki. In the paper the meaning of this technical term is explained in detail. What is important in Yoga is a subject to be studied by a leader (a king in Artha shastra). It is a combi-nation of theory and praxis. The daily routine of such leader is given in Artha shastra. It is mentioned that Yoga is to be prac-tised every day to have lot of energy to carry out very hectic daily schedule. Yoga is therefore advised as a way of life having close connection between yoga and Aurveda. The leader is told to control his mind (Arthashastra 1.5).

Purpose: The effective methods of yoga to control mind are discussed. Yoga of Artha shastra gives reference of Mahesvara and 3 limbs of yoga viz pratyahara dharana and dhyana. The relevance of these limbs for an efficient and wise leader are also explained. An enlightened leader has to work for the well being of his people sacrificing his own ego and desires. It is the yoga training which plays an important role in making of such a leader.

Keywords: Arthashastra, Enlightened leadership, Yoga.The article complies with International Committee of



Harnessing the True Power of Mind: A Study on ChittaUma Maheswari ShankarDepartment of Philosophy, SIES, Mumbai, India E-Mail [email protected]

Background: It is said that mind is the cause for bondage and for freedom or liberation. The study of mind has been an interesting and intriguing for philosophers, scientists, psychologists, artists, players and people from all walks of life. To know one’s mind is to know one self! Buddha said ‘The mind is everything. What you think you become.’

Yoga is a system which discusses and analyses the nature and characteristics of the mind. Rishi Patanjali in his text Yoga

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sutras, has seriously explored and investigated on Chitta. The quintessential message of the text which comprises of four chapters lie in one sutra i.e. ‘Yoga Chittavritti nirodha’ Yoga is the control of modifications of the mind. The idea to take charge of the mind may sound simple but certainly not easy.

In Yoga sutras we find a serious study on chitta, chitta bhumis and chitta vritis which are explained very beautifully. Once we have an access to our chitta, it is like a multi-pointed telescope. It makes us see things that no one else can see–in every direction. It is our own crystal ball. It helps us to get closer to life. A modern yogi while understanding chitta says it is ‘mind-stuff’ or brain is that which though is inert matter appears to have consciousness. It is like a computer which does not even have life but appears to be super intelligent.

Purpose: This paper attempts to explore the nature of Chitta, along with a serious investigation on Chitta bhumis and Vrittis. It is imperative to understand the thought process and mind in today’s context when every being is too busy managing everything else.

Keywords: Yoga, Nature of Chitta, Chitta bhumi, Chitta vritis.



The Concept of ‘Yoga’ in the ‘Yogavasistha’Uma VaidyaK K Sanskrit University, Ramtek, Nagpur, Maharashtra, India E-Mail [email protected]

Background: The Yoga concept has become the signature of Indian identity and of ancient Indian wisdom blended with noble thought of universal welfare. This thought on Yoga is a great contribution to humanity in general and to the spiritual field in particular. The main objective of this paper is to acquaint the global audience with the concept of Yoga as is depicted in the significant treatise, entitled as ‘Yogavasistha’ and secondarily to convince the common man that Yoga is not some non-cognizable principle which is locked in the custodies of ancient Indian sages but it is a device found out by them for the healthy mind and body of every human being at different walks of life.

Purpose: The nature, scope and importance of concept of Yoga, as is depicted in earlier studies, has not yet received the deserving attention and therefore, this article collects different views on ‘Yoga’ from the ‘Yogavasistha. It is observed that, at the time of the composition of ‘Yogavasistha’, practices of different Yoga-systems were prevalent and the common man was confused because of the fusion of the Hiranyagarbha-yoga, Rajayoga, the Mantrayoga, the Layayoga, and the

Hathayoga etc. and in that chaotic situation the ‘Yogovasistha’ guided them as a light-house in the dark.

Keywords: Yoga, Yogavasistha.The article complies with International Committee of



Meditative Practices in Patanjali Yogasutra AssociatedVeena Londhe, S.A. DangeDepartment of Sanskrit, University of Mumbai, India E-Mail [email protected]

Background: Meditation is a type of discipline, found in various forms in many cultures, by which the practitioner attempts to go beyond the discursive or thinking mind into deeper and more relaxed state. Patanjali defines dhyāna in the context of AṣṭāṅgaYoga, this being the seventh limb of the system. The paper will show howyama, niyama, āsana, prāṇāyāama are meditative. The last three limbs of Aṣṭāṅga Yoga namely dhāraṇā, dhyāna, samādhi together are called saṁyama. This effective meditative tool of saṁyama can be used independently to know more deeply about any object. This is being used irrespective of the first five limbs of Yoga very profitably by modern scientists, researchers and artists.

Purpose: The discoveries of God Principle, Gravitational waves and Mangalyaan mission are the proofs of collaborative efforts of scientists working synergistically for many years. They must have used this tool spontaneously, but if they are oriented towards other limbs of Aṣṭāṅga yoga, they would become more balanced in all aspects of their personality and their capacity would be channelized. The Physicians can make use of saṁyamato get intuitive insight into the health issues and can have a holistic view towards health.

For ordinary people whose mind is distracted, Patanjali gives various means for pacification of citta ranging from reci-tation of Omkar, focusing on some internal points, cultivating positive attitudes and others which are clubbed under cittaprasādana.

Thus the meditative techniques in Patanjala Yogasutra can be viewed from three levels:

1. All the limbs of Aṣṭāṅga can be practiced as meditation.2. Those who are using Saṁyama independent of the

system, can be taught the other limbs of Yoga to make them more balanced on all aspects of their personality.

3. For removing distractions of mind, practices grouped under cittaprasādana can be followed.

Keywords: Meditation, Citta, Cittaprasadana, Samyama.The article complies with International Committee of


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Concept of Meditation in Islam and YogaTabassum SheikhDepartment of Philosophy, G.M. Momin Women’s College, Bhiwandi E-Mail [email protected]

Background: Yoga is easily found to be integrated with the Islamic life, in fact the two assist one another. Not only is there no conflict, but Islam and yoga together make a mutually beneficial synergy. Both are agreed that, while the body is important as a vehicle on the way to spiritual realization and salvation, the human being’s primary identity is not with the body but with the eternal Spirit. This is not a case of syncretism between two religions (which would be spiritually invalid). Yoga is not a religion. Rather, it is a set of techniques and skills that enhance the practice of any religion.

Purpose: Yoga arose from the matrix of the Hindu world, it is of pre-Hindu origin and can be traced back to prehistoric shamanism. Like India’s other gifts to world civilization, for example the system of place notation on which all mathe-matics depends; yoga is not tied to the Hindu religion but has a universal applicability. It helps one to follow one’s own religion better whatever that may be. It has certain specific affinities with Islam that make for an interesting study.

Keywords: Islam, Yoga, Salah, Meditation.The article complies with International Committee of



Kundalini in Hatha Yoga PradipikaPurnima M. DaveDepartment of Philosophy, University of MumbaiE-Mail [email protected]

Background: Thomas Edison once said, ‘If we all did the things we are capable of doing, we would literally astound ourselves.’ But the most pertinent questions persistently trou-bling man are: How to become aware of our own capacity/power? Where does the hidden power lie? How to tap our hidden power? We have answers to these questions in our 5000 years old Wisdom. Max Muller has also approvingly said: ‘If I am asked under what sky the human mind has most fully developed its choicest gifts, has most deeply pondered on the greatest problems of life and has found solutions of them…, I should point to India.’ From time immemorial, it has been the

greatest endeavour of our sages and seers to find remedy to these problems and we are blessed with many different paths of Yoga such as Raja Yoga, Hatha Yoga, Jnana Yoga, Karma Yoga, Bhakti Yoga etc.

Purpose: In this paper, the author aims to provide an insight into Hatha Yoga, the science of man and his potentials. To understand Hatha Yoga and to apply Hatha Yoga to our daily life, we need to study the most authentic text ‘Hatha Yoga Pradipika’ of Swatmaram. It takes the practitioner from the culture of the body towards the vision of the inner self. As Saraha puts it: ‘Here (within this body) is the Ganges and the Jamuna… here are Prayag and Benaras… here the Sun and the moon. Here are the sacred places, here the pithas and upap-ithas. I have not seen a place of pilgrimage and abode of bliss like my body.’ Saraha then adds: The Buddha himself is hidden in the body. Hatha Yoga is a search of the Buddha hidden within us. Swami Vivekananda said that every soul is poten-tially divine; Hatha Yoga says, the will to master the body is to transform it into a divine body.

In fact, Hatha Yoga has given man the hope of awakening Kundalini, the potential that is dormant in every individual. Kundalini is not just a mystical name. It is the name of a potential force inherent in every human being which has not been utilized in its full capacity. There is the technical−dynamic process of awakening the sleeping kundalini which is a latent force of highest potential in man. This potential sakti and the release of this shakti in man can be compared with the release of the latent power in the atom. But like atomic power, Kundalini shakti is not manifested materially; it acts in mental plane, which in turn reacts on spiritual plane. It is this spiritual power which helps man reach his final goal of spiritual illumi-nation and also disease-free health (optimal health and tran-quility of mind). Thus the benefit is two-fold. However, good health is its secondary or subsidiary benefit. Thus Hatha yoga is not just physical exercise; it is an integrated science leading towards spiritual evolution.

To release this latent power in man, Hatha yoga has prescribed preparatory practices – asana, mitahara, pranayama, satkarmas, bandha, mudras. It teaches a natural mode of living. It is rightly said, when confronted with a choice of methods, plans, theories etc., then ask ‘Which is the natural way?’ and always choose that which seems to conform the nearest to nature. He who enriches his inner Self in this natural way, he also enriches Hatha Yoga, the science of man.

Keywords: Kundalini, Mitahara, Satkarmas, Bandha-mudras.



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Yogah Karmashu Kaushlam: Excellence Is the Way of LifeO.P. KatareDirector Research, Panjab University, Chandigarh, India E-Mail [email protected], director [email protected]

Background: World, in the current times, is passing through an unprecedented level of distress and disturbance. Leadership and excellence are the major critical issues which conventional thinking and schools do not address appropri-ately. Hence, in search of novelty of the approach, the global human society accepted the call of great Indian leadership to explore Yoga to solve the problems on different paradigm and patterns.

Purpose: Purpose of the paper is to project the role of heart-fullness meditation, practiced in Sahaj Marg (Shri Ram Chandra Mission, World H.Q., Chennai) in the transformation of human character and personality.

Methods: The Technique, in utmost simplicity, prescribes half-an-hour to an hour meditational process while giving suggestion that divine light is present in the heart.

The hallmark of the method is the utilization of divine energy referred to as transmission (Pranahuti) which gives an enabling support. It is an effortless process in the attitude of surrender (to higher inner Self) expecting to yield the results in spontaneity.

Results: The end-result, having generated a feel of joy, is the meditative mood which once gained can be so main-tained by a diligent practice. The underlying mechanistic and science relates to the fundamental corrections at the level of subtle bodies i.e. mind, intellect, consciousness, and ego. The later provides the linkages in between causal body (the soul) and the physical body as entailed in Patanjali’s Yog Sutra Now, in the purified state, the mind is regulated well, intellect is sharpened and rightly directed, consciousness (or awareness) expanded and ego is freed from the burden of its weight. A unique collaborative symphony is established amongst there four major players in the making of person-ality.

Conclusion: Having resulted the fine and sublime spir-itual condition, all thoughts and actions of a person becomes His and one’s behavior is accordingly transformed to one that of highest level i.e. Kann Yogi: Henceforth, if practised rightly, the ‘easy-to-understand ‘Philosophy has all the potential to churn out excellence in totality realizing the great Sanskrit saying; Yogah Karmashu Kauslam as referred in the great holy book, the Gita.

Keywords: Leadership, Excellence, Heart-fullness medi-tation, Personality transformation, Subtle bodies, Mind, Intellect, Consciousness, Ego.


Ethical Statements: Not applicable. Conflict of Interest: None.Source of Funding: None.

Swami Vivekananda’s Exposition on Yoga-It’s Relevance to Life Skills EducationPriya M. VaidyaDepartment of Philosophy, University of Mumbai, India E-Mail [email protected]

Background: India is a rich country with advanced spir-itual legacy and enriching thoughts. Reflections on Indian culture and philosophy oriented many people to lead a quali-tatively meaningful life since centuries. The dynamics of Indian philosophy, thoughts of great Indian thinkers such as Swami Vivekananda, Sri Aurobindo and so many others did provide a guideline to lead a meaningful life.

However, advancement in science and technology has made most of us information oriented in India. It has kept us away from any spiritual orientation and gradually negated the possibility of transformation. This has given rise to dis-harmony, erosion of human values and chaos in the society. The need of the hour is to prevent this damage in all possible ways. One of the ways through which this can be done is by promoting dynamics of Yoga as viewed by Swami Vivekananda by focusing upon life skills education for teachers.

Thus, this paper reveals the relevance of Swami Vive-kananda’s thoughts on the four Yogas such as the Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja Yoga with reference to life skills education to teachers. These dimensions on Yoga will certainly orient the teachers to lead a holistic life. It will also inspire them to be more effective teachers and responsible mentors.

Purpose: In this paper, a self-designed life skills training program [based on the exposition of Swami Vivekananda’s thoughts on Yoga] module for teachers is discussed. This 21 days training program is relevant to teachers (from KG to PG). It has a rich theoretical base and progressive pragmatic realm. Transformed teachers can empower students in a more responsible way. This program has a local and global rele-vance. This program can orient teachers towards peace, progress and prosperity. This is essential for nation building and for nurturing global peace.

Keywords: Yoga, Life skills education, Transformation.The article complies with International Committee of



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Role of Yoga for Menstrual Disorders Ulka A. NatuNiranjan Yoga Swasthya Kendra, Ghantali Mitra Mandal, Thane, India E-Mail [email protected]

Background: Modern India has witnessed improvement in status of women because of great work by social reformes like Mahatma Jyotiba and Savitribai Phule. But still today modern woman of India is fighting for the liberation from dowry, female infanticide, sex selective abortions, health and domestic violence. This exerts a negative impact on repro-ductive health of women.

Menstruation is a periodic and cyclic flow of menstrual blood from the uterus. It is a biologic process dependent on complex hormonal and physiological changes that can be disturbed by a variety of factors. The most important factors affecting menstrual disorders are stress, lack of exercise, wrong dietary habits and a wrong life style. Regulation of menstrual cycle is carried out by signals from hypothalamus and pituitary gland which are disrupted because of these factors.

Once we understand yoga as a life style, and a healthy and methodical effort towards self perfection a few simplified yogic practices can enable overcoming of disorders related to menstrual cycle. Consistency and dedication in practices is mandatory.

Purpose: Yogic practices can prove useful as they are non pharmacological, economical, and offer physiologic inter-vention. It can help improve the health at physical, mental, emotional, spiritual level.

Keywords: Menstrual disorders, Yogic practices.The article complies with International Committee of



Yoga: Its History and Role in Personal DevelopmentAshok VohraDepartment of Philosophy, Delhi University, Delhi, India E-Mail [email protected]

Background: There are very few Indian studies published which have even examined Yoga’s role in personality.

Purpose: To show the usage of the term ‘yoga’ is as old as the Vedas. In its use in Rig Veda and the literature thereafter the term is used in a variety of senses, while conceptualizing and analyzing the various concepts used in Yoga philosophy.

Methods: Highlighting the key concepts of Yoga Philosophy by reviewing the literature.

Results: Yoga is universally accepted and its practices recommended by Jainism, Buddhism, Nyaya, Vaishesika, Mimamsa, Samkhya and Saiva and Shakta schools of Indian Philosophy. All of these schools regard the theory and practice of Yoga as the most effective technique of attaining liberation, nirvana or kaivalya – the ultimate goal of human life.

Conclusion: The paper argues that in general parlance Patanjali is regarded as the founder of Yoga theory and practice, he can at best be regarded as the compiler and editor of the material on Yoga which was available to him.

Keywords: See the abstract.The article complies with International Committee of



Yama and Niyama: The Ethical Backbone of YogaHimani ChaukarDepartment of Philosophy, Ramnarain Ruia College, Matunga, Mumbai, India E-Mail [email protected]

Background: The popularity of Yoga has been increasing not only in the east but also in the west and the most important reason for its popularity is that is it the only system that has lived for thousands of years without any kind of enforcement and has worked as a process of well-being. The most popular Yoga practices among the masses are Asanas, Pranayama and Dhyana for those who practise these, can witness the benefits and positive effects. However, Yoga as a philosophy and a way of life, is much broader and has a lot more to offer than only Asana, Pranayam and Dhyana. These popular practices are just a part of the wholesome plan chalked down by Patanjali in his Yogasutras for self-transformation. They are the three limbs out of the eight limbs of Yoga but without the ethical backbone of the first two limbs namely the Yama and Niyama, complete transformation of the practitioner is not possible. They are the moral codes advocated by Yoga philosophy but unfortunately most of the time they get lost amidst the popu-larity of other yogic practices. And the truth is that they are the missing keys to find true yogic strength, attitudinal transfor-mation and moral power. Any sadhaka who wants to achieve success at the level of body, mind and spirit cannot afford to neglect these moral guidelines given by Patanjali under Yama and Niyama.

Purpose: The current paper focuses on the meaning, significance and reinterpretation of five yamas and niyamas to understand their relevance in the contemporary world. It also tries to give certain simple methods to show how they can be put into actual practice by everyone which in turn can help us

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to accomplish attitudinal transformation and establishment of better interpersonal relationships.

Keywords: Yama, Niyama, Attitudinal transformation.The article complies with International Committee of



Yoga and IslamMohd SanaullahDepartment of Arabic, Aligarh Muslim University, Aligarh, Utter Pradesh, India E-Mail [email protected]

Background: The Spiritual philosophy of Islam is to be summed up in the ultimate unification of the lover with the beloved, banishing all shades of subject-object dichotomy. The faith-structure of canonical Islam helps achieve this unifi-cation, only if the Seeker is driven by holistic cognitive and practical devotion rather than positivism or agnosticism. The goal of the inward life in Islam is to reach the Divine as both the Transcendent and the Imminent. The inward dimension is the key for the understanding of metaphysics and traditional cosmology as well as for the penetration into the essential meaning of religion and of all religions, for at the heart of every authentic religion lies the one Truth which resides also at the heart of all things and most of all of man. In Islam, such a function is performed by the supreme expression of the Truth Itself, by the Shahādah, La ilaha ill’llah. To take refuge in it is to be saved from the debilitating effect of externalization and ‘objectivization’ and to be brought back to the Center, through the inward dimension. This goal is sought to be achieved in Islam by meditation called tasfiyah, a term very close to layayoga as in Indian holistic ontology.

The Rājayogic processes of concentration and absorption of the essence of mantrayoga holds sublime position amongst the yogic systems beyond hathayogic methods of prānāyāma (breath-control). It well-suits the spiritual virtuosity of a man who, though not wandering in the forests of the Himalayas, is desirous of controlling the sensory-intellectual oscillations around and within himself, and irradiating himself with the Supreme Consciousness, the Upnishadic One-and-All Brahman which is all sublime, splendor and joy, but definitely beyond the reach of mind-matter limitations. Religiosity and ritual-istic worships have a part to play in this yoga, if dharma is to be identified as spiritual realization of God, or the spiritual principle, divine in character and operative along with the principle of cosmocity with the manifestation of original creativity.

Through Rājayoga, a Yogi purifies his consciousness to the highest degree and transforms it into the samprajñāta-samadhi or super-conscious concentration, and, finally

absorbing the super-purified and super-illuminated consciousness completely into Supreme Consciousness in asamprajñata-samadhi. Layayoga achieves this final goal by arousing Kundalini and getting all the cosmic principles absorbed into it.

Sufi system of Latāif in wahdatul wojudi or pantheistic-illuminative schools of spirituality which is partially confir-matory of the Yogic Kundalini, is an advanced method of muraqaba (meditation) to purify the human sensory-consciousness in order to irradiate it with wojoodi and shohoodi tajalliyaat or Supreme Being’s Ultimate Illumina-tions of jalāli (majestic) and jamāli (beatific) natures, espe-cially in Naqshbandiya Sufi order of Islam. I have dealt with theme in a number of researches1, deliberations and lectures in India and abroad (Emir Abdelkader University, Constantine, Algeria, etc).

Purpose: The present paper aspires to project essence of Yoga (Bhutshuddhi, Chakra, etc) in Sufi practices of tazkiyah, tasfiyah, latāif and wahdat represented chiefly by Gnostic seers of Islam (Hallaj c. 858 –922, Suhrawardi 1154–1191, Ibn Arabi 1165–1240 etc) and Sufis of diverse orders (Chishtiya, Qadiriya, Suhrawardiya, Naqshbandiya, etc). It brings to the fore a unique aspect of syncretistic-amalgamation in the trajectory of oriental wisdom involving Islam’s Abrahamic faith at one hand and the Vedic wisdom at the other.

Keywords: Yoga, Islam, Rajayoga.The article complies with International Committee of



Isvarapranidhana: The Power of Surrender and Bhakti Yoga: An AnalysisVatsala PaiDepartment of Philosophy, Ramnarain Ruia College, Matunga, Mumbai, India E-Mail [email protected]

Background: Patanjali’s Yoga Sutra is an invaluable gift for men all over the world interested in spiritual realization. It is an aid to self-enhancement, a method which helps to align the body, mind and soul. This school of Indian thought has acquired popularity all over the world. According to Patanjali, Isvarpranidhana or ardent devotion of the Lord or surrender of the human will to the Lord is an important step to Kaivalya. Therefore, there is an instrumental role given to God by

1 See my ‘Elements of Yoga in Sufism’, in History of Science, Philosophy and Culture in Indian Civilization. General Editor: D. P. Chattopadhyaya, Volume XVI, Part 2 History of Yoga, edited by S.P. Singh (PHIPCS-Centre for Studies in Civilizations, New Delhi, 2010. ISBN 81-87586-44-3, pp. 629–652.

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Patanjali even though it is only an aid to Samadhi and not the goal itself, we can say that even though Yoga philosophy is complementary to Samkhya which is atheistic, Patanjali felt the need to introduce devotion (Bhakti) and explain the nature of God. Therefore, the need to surrender to a Universal will, a Supreme Consciousness (Purusa visesa) has been ingrained in this process.

Purpose: An attempt is made to understand the role of God and isvarapranidhana or the Sadhaka’s (Aspirants) need to surrender in all humility as a step of Kriya-Yoga along with the tapas and swadhyaya also included in the ethical obser-vance (Niyama) which an aspirant is expected to follow in order to be free of mental impurities (kleshas). Further, its relation to Bhakti-Yoga will also be analyzed as seen in the Bhagavad Gita.

Keywords: Ishvarapranidhana, Bhakti yoga, Surrender to god.



Stress and Its ManagementSumeet Sharma1, S. Vyasa2

1A.M.O, G.A.D Lopon, Distt. Ludhiana, 2Bengaluru E-Mail [email protected]

Background: Stress is the disease of 21st century. Various factors are involved in stress, from physical or psycho-logical. These factors bring about changes in human physi-ology to cope with the situation and thus restore the body to normal. Stress is merely a response which needs to be under-stood in the management context. One way to manage the stress is Yoga.

Purpose: Chronic and recurrent stress can initiate disease formation by weakening the immune system. Stress related disorders and non-communicable diseases present as a large burden to the healthcare system. Management of stress can be achieved through Yoga as it has components of physical activity, instructed relaxation and introspection. These establish yoga as an effective tool to manage stress and stress related diseases.

Results: Yoga and medicine make an effective integrated approach to manage stress. Vata is the main dosha involved in stress.

Conclusion: Early detection is the key to manage stress effectively. Asanas, Pranayama, Dhyana helps one to live healthy and stress free. The verse on which Cyclic Meditation is based has been taken from ‘MANDUKYA UPANISHDA’ which says ‘when the mind gets to a state of drowsiness, stimulates and awakens it; it starts speeding up and distractions set in, calms it down. Do this again and again’. Since Vata is the main

dosha involved in stress, Vata pacifying medicines should be considered in treatment.

Keywords: Stress, Yoga, Asanas, Pranayama, Cyclic medi-tation.



Career in Yoga InstructorSwami AmritaBrahmrishi College of Education, IndiaE-Mail [email protected]

Background: What is the need of Yoga Education and how Yoga instructor’s career can be helpful to the teacher and taught.

Purpose: The Purpose of study is bringing into lime light if Yoga can bring some change in one’s performance.

Methods: The Action Research Method has been used to conduct the present study. The five step formulas by Ferrance (2000) have been followed as:

1. Identifying the problems if yoga can prove to be a fruitful profession and what can be the various ways to make one self fit for the yoga instructor’s profession.

2. Gathering the data from various agencies and personal experience.

3. Interpretation of the collected data.4. Evaluation of results – the research question was

positively answered to great extent. And it was found that the personal in-depth inclination towards yoga can only lead one to become a good yoga instructor. Therefore yoga as a lifestyle can bring better results. It can also be concluded that a yoga instructor personal efforts can bring better outcomes as for as livelihood is concerned.

Results: The study shows that if carried out in a systematic scientifically planned method, yoga instructor as a profession can be as fruitful as any other profession of present day.

Conclusion: It can be concluded that all the doubts about whether or not to take yoga as professional career must be shed and if one owes certain inclination towards yoga practice can easily slip into the practice of teaching it with no doubts.

Keywords: Yamas, Niyamas, Asanas, Pranayama, Pratyahar, Dharana, Dhyana, Samadhi.

‘The article complies with International Committee of Medical Journal editor’s uniform requirements for manu-script’.


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Man Making Education – Swami Vivekananda’s VisionNandita Shukla SinghPanjab University, ChandigarhE-Mail [email protected]

Background: Education is an effective instrument to imbue people with the knowledge, skill, capability and confi-dence for building a dynamic, just and cohesive nation; a vital force for individual self fulfillment and national development. Youth today is facing challenges and dilemmas in a rapidly changing society, Vivekananda’s ideas and thoughts on man making education can equip them with courage and conviction and inspire in achieving excellence.

Purpose: Education, according to Swami Vivekananda, should aim at development of character, expansion of intellect, strength of mind, ultimately making a person self reliant; which is why there is a need to focus on assimilation of man-making, character building ideas.

Conclusions: Swami Vivekananda’s educational philosophy is a reflection of his general philosophy of life; in fact, his educational philosophy is built upon the bedrock of Vedanta. He believed that all knowledge is within and no knowledge comes from outside; man simply discovers or realizes it. What a man ‘learns’ is really what he ‘discovers’ by

taking the cover off his own soul, which is a reservoir of infinite knowledge. The discoveries and inventions which we see around us are a result of sustained effort and creative intelli-gence. According to Vivekananda, “the very essence of education is concentration of mind, from the lowest man to the highest yogi; all have to use the same method to attain knowledge. The Greeks focussed on the external world and could attain perfection in art, literature, whereas Indian yogis concentrated on the internal world, upon the unseen realms in the self and developed the science of yoga. Vivekananda supported the idea of Swadharma in education, each child should be given opportunities to develop according to his own inner nature; freedom is the first requirement for self devel-opment. According to Sri Ramakrishna, ‘he only is a man whose spiritual consciousness has been awakened’, Vive-kananda echoed the same, ‘the ideal of all education, all training, should be this man-making’.

Keywords: Man making education, Education, Devel-opment.



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Author Index

Numbers refer to page numbers

Agarwal, M.R. 121Amrita, S. 129Anand, A. 113, 117

Biswas, R. 118

Chaukar, H. 127

Dange, S.A. 124Dave, P.M. 125

Gayatridevi 120

Joshi, S. 123

Katare, O.P. 126

Kelkar, N. 122Korada, P. 116

Londhe, V. 124

Manchanda, S.C. 118Maudgil, A. 116

Naik, S.A. 119Namjoshi, L.D. 120Narsalay, M.R. 121Natu, U.A. 127

Pai, V. 128Pillai, R. 122Prasher, B. 117

Sanaullah, M. 128Shankar, U.M. 123Sharma, S. 129Sheikh, T. 125Singh, N.S. 130Singh, R. 122

Telles, S. 113, 119

Vaidya, P.M. 126Vaidya, U. 124Vohra, A. 127Vyasa, S. 129

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