Scope of Yoga for Refinement of Educational Process in

Modern Globalizing World Certain Reflections

Dr. K.M. Tripathi
Senior Assistant Director (Yoga),
Deptt. of Physical Education, Faculty of Arts,
Banaras Hindu University.

Since time honored the lore of the Yoga was developed and refined by
the Indian sages in search of the real-most state of human nature. In
course of time that traditionally evolved system of Yoga has been a
science of consciousness development and finally in modern time Yoga
was seen as the science of possibilities, latent within oneself and helpful
in dealing with crucial problems of human life. After the popularization
of health promotion potentials of Yoga practices among masses, certain
other applied aspects of the Yoga system, concerned with human
resource development, have been remained to be substantiated
scientifically. Thats why modern educationists are taking interest in
improving the quality of education with the help of Yoga system.
Education system, not only in India but the modern globalizing world
also really is in great need of taking help of Yoga system. It is seriously
being felt that besides the development of national strength and scientific
mentality among the students, the aim of education should be the
liberation of mind and soul as well.

Changing Concept of Yoga-Down the Ages

It has been discussed in the earlier lines that the lore of the Yoga system
was evolved by the extensive chain of seer and sages in search of the
real-most state of human nature and all Yogic techniques were developed
to support the emergence of transcendental meditative state (Patanjali, 4 th
century AD), however, the harmonious way of living with oneself along
with the environment has also been the subject of Yoga. The remarkable
part of Vaidic literature, Kathopanisad elucidates that Yoga is a system of
holistic life where all the facets of human life as well of personality get
due consideration as inevitable elements of a whole system". In
Bhagavad-Gita, composed by the sage Veda-Vyasa, the practical
implication of Yoga in active life situations has been wonderfully
elaborated. There yoga is assumed as the state of equanimity at psychic
level, which makes life free of stress so that one can perform his best in
an effective manner. After having been derived from the Sanskrit root
Yuj, in the ancient time, meaning to unite or to combine, Yoga has

been understood afterwards (during 6th to 12th century AD) as a state of

union of opposite pairs, forms the human Pranic and/or psychic system.
In the modern period, after having been redefined by Swami
Vivekananda (1893) as a traditional Indian system compatible with
modern sciences, Yoga is presently being defined as a system of
personality-development, transformation of consciousness and
integration within the human system leading to the complete well being.
It is quite obvious by the definition of Yoga given by Swami
Ranganathananda of the Ramakrishna Mission that The science of
Yoga is thus the science of man in depth, the science of conscious
evolution or the science of human possibilities. It is a unique science
in that it encompasses, matter, life and consciousness in one sweep
and bridges the gap between science (as it is understood today) and
Spirituality. The outstanding figure of contemporary Yoga, Sri
Aurbindo defined yoga as a methodical effort towards self-perfection. It
is a process by which the limitations and imperfections in man are
washed away which result into an all round personality development at
the physical mental, intellectual emotional and spiritual levels (Sri
Satprem, 1975). Swami Rama of Himalayan Institute, America asserted
that Purpose of yoga is not to introduce an omnipresent god, but to
attain the self-awareness. Yoga may also be seen as modification of the
interaction between the self and the non-self, it suggests modification of
individuals attitude and approach towards the environment (Tripathi and
Singh 1984).
Role of Yoga in Education
Commonly, the term Yoga education has been referred to as the training
and teaching process of Yoga, though it should also be seen as the
application of Yoga techniques to bestow better support to the education
process. The target of both the disciplines is the same and that is
enhancement of socially useful potentials of human personality. To
achieve this target, the system of Yoga lays foundation stones whereupon
the education system may flourish in all areas. Modern educationists are
taking interest in improving the quality of education with the help of the
Yoga system. Therefore it is a high time to think seriously on inclusion
of Yoga and Yogic values in education system. Here Yogic values refer to
the holistic and spiritual approach towards life and the world. Yoga in
education should lead to the development of harmonious personality and
behavior at all the levels. An atmosphere should be created where the
students study yoga with their own enthusiasm. To the whole the higher

level of education is the fittest for integration of Yoga. In the current

Indian perspective, the role to be played by the education system is
facing new challenges. Normally the main aims of education have been
the physical, psychological, interpersonal, professional and spiritual
refinement of a personality. In modern Indian perspective it is deemed
that the system of education should also be helpful in the attainment of
the objectives of socialism and democracy mentioned in Indian
constitution too. Besides, to attain refinement at the level of thoughts
(intellectual development) and feelings (affective aspect), contributing to
the development of national character and scientific mentality among the
people, at present it is seriously being felt that the aim of education
should also include the liberation of mind and soul as well. Normally, in
the education process, one is taught and asked to store in mind as much
as possible, there is not any format for the appreciation in the education
system regarding the values for optimal mental usage and getting rid of
the burden of information, to become tranquil for a while. The system of
Yoga may offer this kind of training and teaching.
Presently it is being seriously sensed that as the classical Indian tradition
established four Noble Aims (Purusarth) in human life i.e. Ethics
(Dharma), Earning (Artha), Enjoyment (Kama) and Emancipation
(Moksha), which are equally essential and significant for sublime human
existence in present time too, the education system should also impart
the teaching and training of the moral (Dharma), socioeconomic (Artha),
psychological (Kama) and spiritual (Moksha) values to the students. In
different words Acharya Vinoba Bhave (1997), the spiritual heir of
Mahatma Gandhi suggested the same, that education in India is to be
based on three principles: Yoga (spiritual training), Udyoga
(vocational training) and Sahayoga (social training). Expressing the
views On the integration of Yoga with modern education Swami Rama
asserted (1981) that Yoga should become a part of education in India.
According to Swami Rama Education process should include 3 steps:
1st step
2nd step
3rd step

-Education at home.
-Environmental education.
-Self-education.

On the whole certain thrust areas positively concerned with educational

process have been identified, where the potential of Yogic practices are
duly proved i.e. treatment of physical difficulties, improvement of
mental health and developing resistance to stress, promotion of
emotional balance and control on hyperactivity, however, many other
prospective aspects of yoga-practices, may be helpful in giving good

support to the education process, are still to be evaluated substantially.

These positive aspects of yoga are: promotion of will power and
development of perseverance in students, education and training about
inner-Self, comprising introduction with corporeal Sheath (physical
body) of the Self, development of awareness of vital sheath
(psychosomatic system) of the Self, accessing to the psychic sheath
(psychological system) of the Self, approaching the Gnostic sheath of the
Self escorting finally to the realization of the beatific sheath. The said
process of education and training about inner-Self, obviously also takes
in the process of pursuit of the transcendental state of psyche leading to
the development of wide-ranging awareness, unfoldment of creative
consciousness and promotion of uniqueness or talent in the students.

1. Self- Education (education of self-realization)

Yoga renders self-education. Yoga is nothing but the education of selfawareness. Yoga teaches how to live with wisdom, not with the worldly
orientations. Present education system causes orientation towards
external world to such an extent that one gradually starts losing the
awareness of his being i. e. self-awareness. The present education system
conveys no training to develop an acquaintance with the abstract internal
world of our Self. There is essentially a need to learn to understand the
subtle realities concerned with the inert aspects of self-existence. Yoga
system can impart progressive training for the development of selfawareness and educate us about the realities of our being and becoming.
How the process of Self-Education in Yoga takes place, has been
obviously elucidated in the famous dialogue of Varuna (the teacher) and
Bhrigu in Tattiriyopanisad (3/ 1-6). Following the instructions of Varuna,
Bhrigu after going through the actualization process of five sheaths or
levels of the Self, successively i.e. Corporeal Sheath (Annamaya Kosha),
Vital Sheath (Pranamaya Kosha), Mental Sheath (Manomaya Kosha),
Gnostic Sheath (Vijnanamaya Kosha) and Beatific Sheath (Anandamaya
Kosha), attained Self-realization. On the basis of this dialogue or
instruction, the process of self education is quite clear and it comprises
five progressive steps or levels as below:
(1.) Introduction With Corporeal Sheath or Level (Physical Boby) of the Self:

To be introduced with the aspects of ones physical health through the

practices of yogic postures in order to approach internal muscular states
by different rhythmic external voluntary muscular activities. This is the
most external level.

(2.) Development of Awareness of Vital Sheath or Level (Psychosomatic System)

of the Self:

To develop an awareness about the functioning of internal vegetative and

vital system and to establish an adequate communication with internal
system leading to a good control over them by the practices of yogic
breathing, postures and meditation.
The education and training concerned with the above two levels of
self-education is covered in the system of Hatha-yoga and are the subject
matter of Bahiranga yoga.
(3.) Finding the Mental Sheath (Psychological Processes) of the Self:

The practices applied to regulate the mental sheath of the self are
Pranayama (Bioenergy-control), Pratyahara (abstraction) and Dharana
(concentration). For the modification and management of this level, the
practices of Pranayama (Bioenergy-control) specially breathing by
abdomen, helps in calming down the mind by getting rid of emotions. In
Pratyahara (abstraction) abstracting the senses and mind from the
external world the aspirant makes attempts to discipline the mind by
contemplation on introspection of mental reflections while keeping them
in an orderly manner. By the practices of Dharana (concentration) the
fluctuations of mind are controlled. A disciplined mind is only fit for
further evolution.
(4.) Approaching the Gnostic sheath of the Self:
The method of attainment of Gnostic sheath or level starts with simple,
natural, moral and peaceful living. It needs sincere practice of
Eightlimbic system of Yoga starting with the practice of abstinence and
observances (Yama and Niyama), further including the yogic exercises of
postures and breathing practices and finally leading to meditation. After
being absorbed in meditation, one may realize any reasonableness or
cognizance of ultimate Self.
Occasionally in a peaceful solitude environment,
(a) whenever ones mind is free from violence, lust, temptation, fear and
worries,
(b) and is wholesome, contented and relaxed,
(c) with the help of any sensefull verse, melodious tune, sylvan scene,
blissful feeling
(d) ones body, bioenergy and mind are in relaxation.
All at once it may make one oblivious of his self. At once at a stage
several components of Yoga are spontaneously met together, which lead
ones consciousness to the state of Samadhi. Samadhi (transcendental
state) further leads to the attainment of wisdom. The trial of making this

rare but spontaneous natural creative stage into an attainable one is the
subject-matter of Yoga system.
At the level of Gnostic Sheath of the Self, one is able to understand
about what is normally unseen. The Gnostic sheath of the Self, attained
in somewhat advanced level of Samadhi, is the source of wisdom and
creative intelligence. This level of Self is helpful in creating true art of
artists, in composing poetry for the poets, inventions to scientists, as well
as pious divine bliss to devotees and saints and solution to seekers. We
try to become scientists without knowing the rootstock and real meaning
of the science. The real science comes out from within through the
process of internalization. In Yoga we learn how to internalize. In Yoga
one learns to relax his body, senses, vital system and mind leading to the
state of Samadhi. Through this only, the gap between science, spirituality
and religion may be filled and then we can enter to the next step of
evolution of consciousness as well as civilization.
The students should be suggested to find time whenever it is feasible to
them, to sit quiet and calm for 5 or 6 minutes while keeping their spine
straight, twice or thrice in a day. They should practice to calm down the
rate of respiration and try to internalize their mind, as in meditation,
After a couple of years, a sincere practitioner may be able to approach
his Gnostic level of Self. It will be helpful in making him a good
scientist or artist or writer.
Thus the popularly accepted system for education and training concerned
with the above-said two sheaths or levels of self in Yoga, is Raja-yoga
and the widely prescribed approach is the Eightlimbic system,
propounded by Patanjali.
(5.) Realization of Beatific Sheath:
The realization of this final-most level of the self is not possible by any
education and training process. It can not be included in the usual
education system. It is the subject matter of Laya-yoga and might be
realized after a prolonged spiritual retreat, which is not be expected from
a normal human being. However, since time honored it has been
regarded as the culminating point of the education process in India. The
path of knowledge (Jnana-yoga) or the path of devotion (Bhakti-yoga) is
helpful in realization of the beatific level of the Self.

2. Pursuit of the Transcendental State of Psyche

The paramount aim of Yoga system is the pursuit of the transcendental
state of psyche i.e. Nidhidhyasana, assumed as an essential aspect of the
ancient Indian system of study and education. Samadhi leads to the

Nididhyasana state which further escorts the wisdom. Here one thing
should be clear that the path for transcendental state of psyche is a
continuum, as mentioned in the Yoga-Sutra (2/27), not an all or none
phenomena, as it is commonly understood.
The experience of Samadhi is not a very difficult or rare stage. Like
other components of Yoga it is also attainable. Nevertheless, experience
of Samadhi needs application of holistic approach to other constituents
of Yoga. Samadhi is nothing but a stage of realization of any
reasonableness or cognizance of ultimate Self, in a state when the grosser
level of self-awareness gradually starts disappearing. Samadhi is a state
of consciousness, which begets energy, awareness and delight to the
experiencing being for his/her creative thoughts and actions. A Samadhi
devoid of creativity is worthless. Moreover, the real creativity is
impossible to achieve without attaining Samadhi state. A creative
Samadhi is again hard to achieve without adopting high moral values in
daily life. Inclusion of moral values paves way to easy accesses of
subtlety, depth and strength in other constituents of Yoga and finally
facilitates an ascent to Samadhi.
Samadhi (transcendental state) further leads to wisdom. Yoga teaches
how to attain wisdom. Knowledge through real vision or wisdom,
accomplished by profound meditation, directed to the Samadhi, is the
real attainment and learning through mind and senses is a shallow class
of knowledge, which leads to complexity. In most of the institutions
today, we find that majority of the student are growing with a
complexity. Complex living patterns lead to tensions. Methods of
peaceful living are not being included in present education system.

3. Development of General Awareness (Attention Vs

Awareness)
The objectives of Yoga, besides causing physical, mental and spiritual
unfoldment in an individual, are also the inculcation of social and
ecological awareness within oneself. Education in the modern age
emphasizes on power and manner of attention. Attention is used to be
selective and it may be influenced by the internal affective states. In
attention one may overlook many other relevant aspects of reality. Many
a times the attention is directed by biases. Yoga system emphasizes on
awareness of very subtle aspects, hardly attainable subject of single
pointed focus. It leads to the awareness of the external environment in its
full extent and awareness of internal environment in its full depth as well
as awareness of those aspects, which are beyond internal and external

attainability. Commonly Awareness should never be choicefull. More is

the choicefullness, more is the attention and less will be the general
awareness. Thus the attention and the general awareness are two
different phenomena. As far as one is choicelessly aware, one is able to
grasp the things, which are hardly attainable, otherwise expected to be
overlooked. Yoga proposes that the aspects, which are subtlest, hardly
attainable and hidden behind the observable ones, are more important
and in reality they are the determinants of observable phenomena. In
Yoga we try to grasp such aspects. So the awareness in Yoga refers to the
holistic vision. Such kind of choiceless awareness or holistic vision has
least scope for stress and emotionality. Diminishing loads on vital
vegetative system, it may lead to positive health.
Moreover the said general awareness only may cause a deep
comprehension of the principles of Yogic abstinence and observance,
prescribed in yogic texts as Yama and Niyama. Normally people are so
absorbed in self-centered endeavors and materialistic sensual enjoyments
around their world that they are unable to see the pros and cons or good
and bad effects of their conducts. Normal materialistic oriented activities
cause a kind of delusion with momentary Kef and elation. As long as one
does not get rid of it, one is not able to appreciate classically prescribed
and universally accepted ethical principles. With the awareness of Yogic
values, slowly one experiences the joy present in his surrounding and
after a time finds himself deeply connected with his external
environment and starts appreciating the truths of ecology. Meanwhile
one should also be trained to feel his inner visceral and vegetative
activities and to dip into more and more profound psychic aspects. So the
general awareness leading to the deeper appreciation and realizations,
should be the essence of yoga in education.

4. Promotion of Uniqueness
While discussing the role of Yoga in education, the individual difference
and uniqueness of a person should be given due place. When supreme
consciousness is reflected through the individual uniqueness of sundry
souls, it gives an exclusive pleasure and vividness in the creation.
Otherwise the world will be monotonous. Yoga believed in the
uniqueness of the individual soul, thats why in Yoga, many a paths and
practices were prescribed for aspirants for their spiritual development.
Yoga system is enriched with a wide variety of yoga practices. Though
each Yoga-practice modifies some or the other specific component of
human personality, seeing the individual difference, it may well be that

initially every yoga practice may not suit to each and every individual,
even if one may be fit for exercising many kinds of practices later on.
However, these practices may be prescribed one by one, observing the
changes in nature and temperament of the aspirant, only then at last we
can expect promising results of yoga practices (see table).

5. Unfoldment of Creative Consciousness

Eventually the practice of Yoga may make one self-centered and
introverted. This is not always a good direction. There is a difference
between yoga and spirituality. In spirituality we are centered on internal
aspect of our existence but really in yoga, to attain the internal bliss,
peripheral aspects of life are not neglected. In yoga we start with
discipline of the peripheral aspect and then with the help of peripheral
aspects we proceed for getting internal development. Creativity is the
fragrance of internal development. As one's inner-self effloresces, one
starts emitting some goodness in his surrounding, in the things present
around him. Giving a good order to the external things, which is also
useful for the society, is the right manifestation of internal development.
All the established Yogis were living in society, contributed something
significant for the public and they never overlooked their external world
in spite of having no deep attachment for anything, except the internal
bliss.
Real spiritual development generates vital energy and if one is really
energetic he should do something positive and significant, otherwise his
energy will be deviated. While producing or making anything, a subtle
communication is established between the internal psyche and external
material existence. This silent communication with a tongueless
environment, either with internal physiology or with external ecology,
causes a new dimension for expansion of consciousness. Thus such a
way of wordless communication further causes a tendency of creativity
and finally leads to the vitality.
For the promotion of uniqueness and creativity, it may be suggested that
there should be provision of recess periods in the school-schedule.
Present author is able to recollect that during his school-days, there was
provision of two recess periods, one of shorter duration and other-one of
duration of about equal to one full period. Author feels that there may be
three or four free or recess times. Besides the recess periods, the student
should be allowed to join the school half an hour before as well as to stay
45 minute after the usual school-timing. The Principal or Vice-Principal
and the class-teacher should be present during the said free-times to

observe the potential and interests of the students. These recess-period or

free-times may be occupied by a student in either of the items out of the
following:
1. He/she may play with friends.
2. He/she may make fun or gossip with friends.
3. He/she may do curricular interaction with teachers.
4. He/she may offer his/her help or assistance to the teachers
5. He/she may attend library.
6. He/she may spend his/her time in observation, contemplation or
meditation.
7. He/she may spend his/her time enjoying with nature in school-garden.
8. He/she may offer his/her manual labour, wherever it is needed.
9. He/she may complete his/her pending or incomplete work.
10.He/she may practice dance, drama, music and other fine-arts
activities.
During free times, while interacting with external environment,
producing or making anything, a subtle communication is established
between the internal psyche and external material existence. This silent
communication with the environment, either with internal physiology or
with external ecology, causes a new dimension for expansion of
consciousness. Thus such a way of wordless communication further
causes a tendency of creativity and finally leads to the vitality.
6. Promotion of Will Power and Perseverance
The path of Yoga is a life-long pursuit in the development of psyche. It
needs sincere practice of Eightlimbic system of Yoga starting with the
practice of abstinence and observance (Yama and Niyama), including the
yogic exercises of postures and breathing practices and finally leading to
the meditation. Without inclusion of ethical values and virtue, the agile
tendencies may create tension and cause hindrances in the perfection of
Dharana that requires a determination for compliance of ethical and
spiritual values.
Otherwise in course of Yoga-retreat, an aspirant may face some
blockades or obstructions. If the aspirant ably qualifies these bars
efficiently, by enhancing his/her will power he/she gets further progress
in Yoga otherwise one may be perturbed or truant. In the stage of
Dhyana, at times when conscious, subconscious, and unconscious
thoughts, feelings and images concerned with the past and present life
creep in and if they are unsatisfactory, awful and of a stimulating nature,
the individual may deviate from Dhyana. Because the state of Dhyana

and delighted state are closely related. The moment affliction sets in,
individual loses the state of Dhyana. Without having a consistency and
capacity for profound meditation or Dhyana, attainment of Samadhi is
just not possible.
Thus the path of Yoga is a test as well as the training of will power. Will
power is a quality that plays its major role in every creative performance
and success. Firstly, when an aspirant gets due development through the
exercise of external yoga techniques, one should start directing himself
to the internal yoga techniques. After having performed internal yoga
techniques adequately, if one starts feeling monotony and no more
pleasure, one should divert oneself to the direction of physical creativity
and social service. Thereafter again a stage of confusion comes out, that
can only be overcome by observing the path of devotion, as depicted in
Bhagavatgita.

7. Management of Mental Health

The ancient form of Yoga system was not aimed at management of
disorders, nevertheless the aspects of health were covered in the
foundation texts of Yoga (Shvetashwatara Upanisada/2/12;
Bhagavatgita /6/17,23; Yoga-Sutra/1/31,32&2/2). It seems that in the
Eight-limbic system of Yoga, Patanjali recommended the observance of
Yama and Niyama, for the management of conscious emotional conflicts,
whereas, as far as the subconscious emotional conflicts are concerned he
recommended Asana and Pranayama. Yama, Niyama are also
prerequisites for Asana and Pranayama, because these physical exercises
do not cause any emotional training or give rise to any intervening effect
in the state of emotional agitation, as it is being expressed as underneath.
Conscious emotional conflicts--------can be managed by ---Yama & Niyama
Subconscious emotional conflicts----can be managed by----Pranayama & Pratyahara
Unconscious emotional conflicts----- can be managed by----Dhyana & Samadhi

Stability of body, brought about by the practice of Asana may lead to the
emotional stability and psychological well being. Asanas release
tensions which are subconscious in nature. It makes the body function
harmonious and restores the natural reciprocity of visceral functions.
Asanas contributing to the alignment of body and changing the postural
reflexes, naturally, produces indirect psychological changes. The psychophysiological modeling, caused by the practice of Asanas, moderating
the functions of autonomic nervous system, induces a balance in the
psycho-pranic system.

There is a relationship observed between respiration and emotions as

well.
Psychological factors Agitation of Respiration
Rhythmic Respiration (Pranayama) Poised State of mind

Due to the over-oxidation because of the agitated state of vegetative

system causes unfavorable metabolic changes in the organism. On the
other hand, slow breathing, causing mental relaxation induces good
amount of alpha brain waves. It is also found that psychological factors
have significant effect on breathing pattern. Its vice versa may also be
possible. and it is being observed that voluntary positive control on
breathing i.e. Pranayama may change the state of mind.
As far as the applications of yoga-practices for management of mental
problems are concerned, the yogic techniques are mostly being used as
adjunct to the other psychotherapeutic systems and as a part of
psychosomatic rehabilitation and relaxation training. Many psychologists
on the basis of their experimental results and clinical experiences found
that Yoga is an effective instrument of modification of human behavior.
Yoga more closely resembles the methods of psychotherapy rather than a
religion or a philosophy (Fritjof Capra, The Turning point, 1981).
Yoga practices were found to be effective in the management of
personality disorders (Singh 1986; Tripathi, 1987), mental retardation,
hyperkinetic behavior (Subramanyama & Porkodi,1981; and Singh,
1986; Nagendra & Nagarathna, 1984; Maria Bullard 1985); and neurotic
reactions (Meares, 1976; Puryear, 1976; Nagarathna, Horia and
Nagendra, 1984). Meti (1997) reported electrical activity of the brain
like mild electroconvulsive seizure effect as a result of Pranayama,
irrespective of types. The research report of Johnson deduced significant
difference with higher scores for self- esteem, identity, self- satisfaction,
personal worth, behavior and the emotional adjustment seemed to be
more positive, less feeling of general maladjustment, less personality
disorder and less neurosis. By the regular and prolonged practice of
meditation, a remarkable decrease in the use of alcohol, barbiturates,
amphetamines, marijuana, LSD and Heroin was noted. Dr. Mears and
Franz from Australia published their result that deep meditation has a
positive role in emotional stability. Yoga maintains good positive health
of the body and mind. Selected routine of yogic exercises can certainly
lead to a happy and successful healthy life.

8. Treatment of Physical Difficulties,

From the period of later Upanishads and Yoga-Samhitas, it was duly
emphasized that the practice of yogic postures and yogic breathing, in
addition to mental and ethical disorders are also able to alleviate physical
pains and problems (Yoga Churdamani Upn./109; Hath Pr/1/19 & 2/1618; Yoga Vasistha/6/1/81/12-42). During 20th century, after the earlier
fifties, a large number of medical research reports showing the efficacy
of yogic practices in the management of a variety of psychophysiological
and functional problems were published in different journals.

Efficacy of Yogic Therapy in Treatment of Various Physical

Difficulties:
A Effect on Musculo-skeletal System: - All the Asanas bring
about good muscular equilibrium. It permits the movement with an
economy of energy. The stability of the body-parts leads to the emotional
stability and psychological well being. Regular practice of Asanas
improves movement in joints, cures different kinds of arthritis problems
and corrects the postural defects. Backache muscle spasm, prolapsed
intervertebral disc may get relief by yogic practices. (Udupa, et at, 1975)

B. Effect on Respiratory System:- Yogic practices e.g.

Kapalabhati and Bhastrika strengthen diaphragm muscles. These are very
useful in delaying exhaustion in asthma attacks and respiratory
insufficiency. By this process the sticky phelegm of Asthma draw out
from bronchi. (Udupa, et at 1975)

C. Effect on Cardiovascular System:- The gravitation effect

during inverted positions like Viparitakarani, Sarvangasana (Shoulder
stand) influence functioning of lungs, brain, heart, intestines and
movement of body fluids (blood, lymph, cerebrospinal fluid) and so on.
So it is a method of treatment for migraine, premenstrual tension.
Pranayama extends the walls of blood vessels resulting in increased
blood flow to the areas of heart and lungs. The mild retention of Co2 and
slow breathing during Pranayama help to dilate blood vessels of the
brain, skin and of the coronary system. It is a treatment for angina
pectoris. It reduces the workload of heart. Reduction of hypertension
through muscular relaxation can be possible by the practice of Shavasana

and muscular relaxation (Chandra Patel Datey), Benson, (Udupa, et al,

1975).
D. Effect on Neuro-Endocrine System:- Yogic practices have
power to change hormones and neurotransmitters. The increased
dopamine-beta hydrooxilase in hypertension is reduced from blood by
relaxation with lowering of the pressure.

9. Management of Stress Disorders

Stress can be controlled by recommended Yogic technique (Udupa,
1978). The Yoga along-with recommended Yogic diet, reduces tension.
The practice of Pratyahara controlling the activities of senses, at both
internal and external levels, manages the stresses of personal life and
brings composure. The meditation on respiration, as in Vipasana of
Bauddha system, was found to modify the state of mind. Moreover,
transcendental meditation, which is a meditation on Mantra, was found
to have the power of physical changes (Wallace, 1970) like reduction in
muscle tone and blood lactate of stress, slowing down of respiration,
decrease in metabolism and positive changes on electroencephalogram.
One can attain a complete isolation from interior and exterior stimuli.
Yoga, taking in above-said techniques, appears as a system of selfhealing. Meditation stabilizing the functioning of autonomic nervous
system causes remarkable reduction in anxiety and hypertension. The
Yogic refinement in psychological attitude (Yama and Niyama of yoga)
can reduce tension, improve health and resolve psychological conflicts.
Both the internal and external environments can be balanced by such
Yogic practice (Tripathi & Singh, 1984).
References:
1. Bullard, M (1985), Yoga with mentally handicapped and other disabled people.
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References from classical Indian Texts:

Bhagwatgita/6/17,23.
Hath Pr/1/19 & 2/16-18.
Katha-Upanisad/1/3/3-4.
Svetasvataropanisad/2/12.
Yoga Chudamani Upnisad/109.
Yoga Sutra/1/31,32&2/2.
Yoga-Vasistha/6/1/81/12-42.