Unit- I: Meaning of the term Yoga

General Introduction
Most definitions of philosophy are fairly controversial, that is partly because what has been called
philosophy has changed radically in scope in the course of history, with many inquiries that were originally
part of it having detached themselves from it. . For instance, during the sixteenth century, physics became a
separate subject and in the nineteenth century psychology and sociology gradually developed a separate
identity. New subjects still continue to emerge from works in philosophy.

Different philosophers have given different interpretation of the term ‘philosophy’.

"Philosophy, being nothing but the study of wisdom and truth..."
-George Berkeley-
“The object of philosophy is the logical clarification of thoughts.”
-Ludwig Wittgenstein-
“Philosophy is a sacred disease”.
-Heraclitus-
" Philosophy is an interpretation of the world in order to change it."
-Karl Marx-
“ Philosophy is a way of life”
-S. Radhakrishnan-

The term ‘Philosophy’ is derived from two Greek words ‘philos’ and ‘sophia’. Philos means ‘love’
and sophia means ‘wisdom’. So etymologically philosophy means the love of wisdom. In Indian philosophy
is known as darshna, which means vision or point of view or perspective. The Indian Philosophy is
basically divided in to astika (orthodox) and nastika (heterodox) schools of philosophy. Heterodox
literally means ‘holding opinions different from those established’. Carvaka, Jainism and Buddhism are
the nastika schools. Nastika schools does not accept the authority of the Vedas. The six systems of astika
darsana; which are popularly known as sad-darsanas are: Nyaya of Gautama, Vaisesika of Kanada,
Samkhya of Kapila, Yoga of Patanjali, Purva-Mimamsa of Jaimini and Uttra-Mimamsa or Vedanta of
Badarayana. The Nyaya & Vaisesika; the Samkhya & Yoga; Uttara-Mimamsa & Vedanta are usually
regarded as allied systems of thought. Because while one school develops the epistemological side (theory
of knowledge), the other develops its metaphysical side (theory of reality).

a) Etymology
The world ‘Yoga’ is derived from the Sanskrit root ‘Yuj’, which means ‘to unite or to yoke or to
join’ or ‘a method or an effort’. Yoga is systematized concentration. It is the fixing of attention, whether on
God or Goddess, on a symbol or a diagram, on void or any material object, or on a mantra or any particular
part of the body. Yoga aims at ‘spirituo- psycho- somatic integration. In other words, it aims at controlling
the senses, mind and the soul. Yoga also stands for the union of the individual soul with the universal.

b) Definitions of Patanjali and Swami Vivekananda

The country of origin of Yoga is undoubtedly India, but it is very difficult to give an exact period of its
origin. Patanjali is considered as the founder of yoga system. The estimated period of Patanjali’s Yoga Sutra
is somewhere between 200 BC and 300 AD. Patanjali gave the Yoga tradition its classical format, and hence
his school is often referred to as Classical Yoga. Sanskrit word sûtra meaning literally ‘thread’. A Sûtra
composition consists of a statement that furnishes the reader about the characteristics of that school of
thought.
Patanjali defines yoga as “citta vritti nirodha” or complete elimination of thoughts and
modifications of the mind. This means withdrawing the extrovert tendencies of mind from mundane
objects, making them introvert and merging them with the basic background of mind. Yoga is the science
that teaches us to bring the Chitta under control from the state of change. The Chitta is the stuff from which
our minds are made and which is being constantly changing into waves by external and internal influences.
Yoga teaches us how to control the mind.

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 Swami Vivekananda defines yoga as The Science of spirituality. Yoga is defined as the mingling of
the individual soul with the Universal Soul or Supreme Consciousness. Yoga is the tool that helps control the
mind and takes us to the state where we experience we are not just a body but Soul.
Swami Vivekananda emphasised the role of yoga as a means to accelerate the rate of evolution of an
individual soul. Evolution is a natural process. All beings including humans are evolving constantly. But
through Yoga, one can make a conscious effort to speed up this process of evolution. One can get liberated
from the cycle of birth and death in single birth itself. He calls his yoga the Raja yoga.

c) Astanga Yoga-the eight limbs: Definitions and goals

Structure of Yoga Sutra: The basic literature of Yoga, the Yoga-Sutras of Patanjali stand out as the most
authoritative and useful book. It consists of 196 Sutras and is divided in to four sections. The first Section
called Samadhi Pada deals with the general nature of Yoga and its technique. Since Samadhi is the
essential technique of Yoga, naturally, it occupies the most important position among the various topics dealt
with in the Section. This session includes 51 sutras.
The second section is called Sadhana Pada. It has two part, th first part deals with the philosophy
of Klesas .It gives a masterly analysis of the conditions of human life and the misery and suffering which are
inherent in human life. The second gives ans analysis of the first five practices of Yogic technique which are
referred to as Bahiranga or external. This external techniques are yama, niyama, asana, pranamayama and
prathyhara. This session includes 55 sutras.
The third Section called Vibhuti Pada is also divided in to two parts. The first part deals with the
three remaining practices of Yogic technique which are referred to as Antaranga or internal, which includes
dhanya, dharana and Samadhi. In the second part the accomplishments of yoga are discussed in detail . This
session includes 56 sutras.
The fourth and the last Section is called Kaivalya Pada. It includes all those essential philosophical
problems which are involved in the study and practice of Yoga. This session includes 34 sutras.
Astanga Yoga or The eight limbs of Yoga
Astanga yoga is also called rajya yoga or royal road as it offers a comprehensive method for
controlling the waves of thought by turning our mental and physical energy into spiritual energy. Compiled
by Patanjali Maharishi in the Yoga Sutras, the Eight Limbs are a progressive series of steps or disciplines
which purify the body and mind, ultimately leading the yogi to enlightenment. These 8 limbs are:
1) Yama: Yama is social behavior, how you treat others and the world around you. These are moral
principles. Sometimes they are called the don'ts. There are five yamas:

a) Ahimsa or non-violence : Do no harm to any creature in thought or deed.

b) Satyam or truthfulness: Satya means to speak the truth, tell no lies.
c) Brahmacharya or celibacy : Brahmacharya does not necessarily imply celibacy. Practicing
brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self.
d) Asteya or non-stealing: Do not steal others property. To take nothing that does not belong to us.
e) Aparigraha or non- possessiveness: Means to take only what is necessary, and not to take advantage
of a situation or act greedy.
2) Niyama: Niyama means rules or laws. These are sometimes called observances, the do's. There are five
niyamas:
a) Purity or shauca: The first niyama is sauca, meaning purity and cleanliness Keep yourself, your
clothing, and your surroundings clean. Eat fresh and healthy food. The next time you joke about
treating your body like a temple, think of this niyama.
b) Contentment or santosha : Cultivate contentment and tranquility by finding happiness with what you
have and who you are.
c) Austerity or tapas: It stands for self discipline. Show discipline in body, speech, and mind. The
purpose of developing self-discipline is not to become ascetic, but to control and direct the mind and
body for higher spiritual aims or purposes.

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 d) Self Study or svadhyaya: Sva means "self' adhyaya means inquiry or Self-examination. Any activity
that cultivates self-reflective consciousness can be considered svadhyaya.
e) Surrender to God or Isvarapranidhana: Isvarapranidhana means to lay all your actions at the feet of
God. Self surrender before God.
3) Asana: In the Yoga Sutras, Patanjali defines "asana" as "to be seated in a position that is firm, but
relaxed". It helps a practitioner to become more aware and master their body, mind, and environment. Yoga
poses create strength and endurance, improving circulation and energy flow, cleansing organs and other
systems, and expanding muscles and joints, and it reduces ageing.
4) Pranayama: The word is composed of two Sanskrit words: prana which meanslife force, and ayāma
which means to extend or lengthen. This means controlling the motion of inhalation and exhalation.
5) Pratyahara: Means control or withdrawal of the senses by the mind. The essential technique is really the
withdrawal of the mind into itself. It is a kind of abstraction so complete that the sense-organs cease to
function.
6) Dharana: Dharana means "immovable concentration of the mind". The essential idea is to hold the
concentration or focus of attention in one direction.
7) Dhayana: It is perfect contemplation. Uninterrupted flow of the mind towards the object chosen for
meditation is contemplation or dhayana.
8) Samadhi: The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi means "to
bring together or to merge." This is pure contemplation, or super-consciousness, in which you and the
universe are one. Those who have achieved samadhi are said to be enlightened or attained kaivalya

Unit-II: Types of Yoga

a) Bhakti, Jnana and Karma Yoga as narrated in Bhagavad-Gita
The Bhagavad-Gita occurs in the Bhishma-Parva of the Mahabharata and is believed to be a
dialogue between Krishna and Arjuna. The Bhagavad Gita is also known as the 'Song of the Blessed
Lord'. The Bhagavad Gita is designated as Brahma-Vidya, or the science of the Absolute; Yoga-Sastra, or
the art of meditation; and Krishna-Arjuna Samvada, or the union of God and man. The theme of the
Bhagavad-Gita is the problem of life and its solution. It is the art of solving every conflict and a guideline in
every situation of life.
The Bhagavad Gita extol three major margas or paths of Yoga which help the aspirant to frame his
personal nature with the highest goal or universal consciousness. Although each path is different, the
destination is ultimately the same. One path is not higher than the other; rather the lessons of each contain its
own unique wisdom that provides an integrated and balanced view of one’s relationship to oneself and the
higher reality. These three paths are Karma Yoga: the path of Selfless Action; Bakthi Yoga: the path of
Devotion and Jnana Yoga: the path of Self Transcending Knowledge

a) Karma Yoga: Karma Yoga is essentially Acting, or doing one’s duties in life as per his/her dharma, or
duty, without concern of results – a sort of constant sacrifice of action to the Supreme. It is action done
without thought of gain. One cannot live in the world without performing actions, and thus a proper mindset
should be established when doing these actions. Karma Yoga purifies the heart by teaching one to act
selflessly, without thought of gain or reward. By detaching oneself from the fruits of one’s actions and
offering them up to God, one learns to sublimate the ego. This is the difference between simply performing
actions for personal gains, and performing actions without attachment (vairagya) as a spiritual practice
where all fruits are given to God. This is the most arduous of all paths as most of us are attached to the fruits
of our actions.

b) Bhakti Yoga: Bhakti yoga is based on the doctrine “Love is God and God is Love”. The Deity is the
beloved and the devotee is the lover. In Bhakti yoga, everything is but a manifestation of the divine and all
else is meaningless, including the Ego. When the Bhakta is blessed by divine grace he feels an undivided
union and non-dual consciousness prevails. Bhakti Yoga is regarded as the most direct method to merge in
cosmic consciousness.

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 This path appeals particularly to those of an emotional nature. Through prayer, worship, chanting and
ritual one surrenders himself to God or object of faith, channeling and transmuting his emotions into
unconditional love and devotion. Continuous meditation of God or object of faith gradually decreases the
ego of the practitioner. Suppressed emotions get released and the purification of the inner self takes place.
Slowly the practitioner looses the self identity and becomes one with God or the object of faith, this is the
state of self-realization.

c) Jnana Yoga: Jnana Yoga is a process of learning to discriminate between what is real and what is not,
what is eternal and what is not. Through a steady advancement in realization of the distinction between Real
and the Unreal, the Eternal and the Temporal, one develops into a Jnani. This is essentially a path of
knowledge and discrimination in regards to the difference between the immortal soul (atman) and the body.
Jnana Yoga is the process of converting intellectual knowledge into practical wisdom. Jnana literally
means ‘knowledge’, but in the context of yoga it means the process of meditative awareness which leads to
illuminative wisdom. It is not a method by which we try to find rational answers to eternal questions, rather
it is a part of meditation leading to self-enquiry and self-realisation. Before practicing Jnana Yoga, the
aspirant needs to have integrated the lessons of the other yogic paths – for without selflessness and love of
God, strength of body and mind, the search for self-realization can become mere idle speculation.
Taking the philosophy of Vedanta the Jnana Yogi uses his mind to inquire into its own nature. We
perceive the space inside and outside a glass as different, just as we see ourselves as separate from God.
Jnana Yoga leads the devotee to experience his unity with God directly by breaking the glass, dissolving the
veils of ignorance (maya).

b) The concept of Nishkāmakarma

Karmanye Vadhikaraste, Ma phaleshou kada chana – You have the right to perform your actions,but you
are not entitled to the fruits of the actions. basically means self-less or desireless action performed without
any expectation of fruits or results. To do Karma or action is basic human right or God given right for all
human beings, male or female, young or old in any country of world. Nishkama karma, or selfless service, is
the fragrant flower of altruistic love.
There are two aspects to Karma Yoga - Sakam Karma and Nishkam Karma. Sakam Karma is to work
with selfish expectations and your own interests in mind. Nishkam Karma on the other hand is working with
unselfish or selfless motives. One has to pay back all Karmas in this life or in future lives, good or bad. It
could be good Karma, but if it is selfish it is a chain that binds you. Nishkam Karma means free or without
desire. Karma comes from the root word “kama” which means desires. Karma comes from the root word
"kriya" which means to do. In the act of Nishkam Karma you have no selfish expectation, you are only
giving. Give with love, devotion and happiness.
Nishkama Karma also means doing Seva (selfless service), without the expectation of receiving
acknowledgement, reward or a word of thanks. Nishkama Karma is the art of focusing on our actions & not
their results. Involvement for the sake of duty, without any expectations of personal gain. Being bothered
with what we do in the present instead of being worried about what its outcome will be in future.
Let’s say that someone is preparing for his exams. While preparation, should he or shouldn’t he be
concerned about results? Should he be concerned about the results on the day of the examination? Should he
be concerned about the results after the examination is over? Should he be concerned about the results at
least after the results are announced? The answer to all the above questions is ‘No’, according to the
philosophy of Nishkam Karma. Attaching oneself towards their duty and detaching themselves from its
results is the synthesis of Nishkama Karma. In short, Nishkam Karma is also about complete absorption in
whatever one is doing now.

Unit-III: Psychological Concepts of Yoga

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 Yoga the ancient Indian way of life has now become mainstream of the world. According to a survey
last year by leading Yoga Journal, today more than 15 million U.S. adults practice yoga. Studies show that
the yoga practice; which combines stretching and other exercises with deep breathing and meditation can
improve overall physical fitness, strength, flexibility and lung capacity, while reducing heart rate, blood
pressure and back pain.
The principles and methods of yoga described in the ancient Indian scriptures remained neglected for
a long time because they were written in different Sanskrit slokas, and also because they were considered to
be religious, philosophical and mystic. However, from the beginning of the 20th century, good translations
and commentaries of the yogic literature were made available by Indian seers and scholars in different
modern languages. The medical scientists and therapists of other fields, including psychology, began
verifying yogic principles and using its techniques for promoting health and human adjustment. The
practices of yoga, particularly raja yoga and hatha yoga, have withstood scientific tests and they have been
found useful in curing many of the so-called incurable diseases.

a) Chittaand Chittavrtti
Sat Chit Ananda, a combination of three Sanskrit words, Sat, Chit, and Ānanda which means
existence, consciousness, and bliss. It is the nature of ultimate reality according to Vedas. So it can be seen
that chitta means consciousness that is pure consciousness. In modern psychology it may correspond to
mind. Thus chitta also means unconscious storehouse or reservoir of all impressions, and the function or
ability of the mind to store.
Vrtti; comes from the root Vrt which means ‘to exist’. Vritti is also a Sanskrit word and here it means
modifications. The vritti arise from the chitta or mind. So chitta vritti means the modifications of mind. It is
a process. Just as waves and bubbles arise from the surface of the ocean, so also these Vrittis arise from the
surface of the mind-ocean. Patañjali defines yoga in Yoga-Sutra as chitta-vritti-nirodha. Therefore citta-
vritti-nirodha simply means the cessation of the modifications of mind.
The first five limbs of Yoga, i.e. yama, niyama, asana, pranayama and prathyahara, eliminate step by
step, the external causes of mental distraction. Yama and Niyama eliminate the disturbances which are
caused by uncontrolled emotions and desires. Asana and Pranayama : physical body helps one to eliminate
the distractions caused by the body. Pratyahara, by detaching the sense-organs from the mind, cuts off the
external world and the impressions which it produces on the mind. The mind is thus completely isolated
from the external world and the Sadhaka is thus in a position to grasp the highest reality without any
interference from outside. It is only under these conditions that the successful practice of Dharana, Dhyana
and Samadhi is possible.
According to Patañjali, mental fluctuations or modifications (vritti) are of five kinds, which includes:
1) valid cognition (pramana) which arise from: a) perception (pratyaksa), b) inference (anumana), and c)
verbal testimony (shabda)., 2) invalid cognition (viparayaya), 3) imagination or fantasy (vikalpa), 4)
dreamless sleep, or absent cognition (nidra), and 5) memory (smriti).
When one is free from the modifications of mind, that is, chitta-vrtti, through the cultivation of
vairagaya or detachment, one becomes qualified to realize the highest knowledge of self realization through
Samadhi.

b) Klēśas
Klesa simply means pain, affliction or misery but gradually it came to acquire the meaning of what
causes pain, affliction or misery. The philosophy of Klesas is thus an analysis of the underlying and
fundamental cause of human misery and suffering and the way in which this cause can be removed
effectively.
Klesas are of five kinds. They are Ignorance (avidya), Ego (asmita), Attachment to pleasure (raga),
Aversion to pain (dvesa) and Fear of death (abhinivesah). These five afflictions are often depicted as a tree.
Avidya is the trunk of the tree, and the other four kleshas sprout from it. Destroy avidya and all the other
troubles go away.

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 1. Avidya or ‘ignorance’ is the base of all afflictions. When Patanjali speaks of ignorance, he doesn’t
mean the lack of worldly knowledge. Material knowledge can sometimes blind us to who we really
are; our essence, our true self or our spirit. We misperceive who we really are due to avidya, which is
closely related to the next klesha: asmita.
2. Asmita or Ego or The sense of ‘I’: When one asks ‘Who am I?’ What comes to mind? First we point
to our body and think: ‘I am Mary. I am a yoga student. I am a mother…a wife…’ etc. But in reality
you are none of those. None of us are truly the labels we or others give us. They are useful for getting
around and communicating in this world but we must cultivate a practice in order to lessen the ties of
avidya, asmita and the other kleshas. When you start to analyze these labels or judgments you will
see that they are never permanently true. The only real truth is that truth which exists beyond time
and place: that which exists always and is changeless. This is the purusha or soul. No matter the
outer covering, the purusha exists in its pureness. So in order to realize our true self, we must
overcome asmita.
3. Raga or ‘attraction’ is one of the causes-of afflictions not only because we identify with the qualities
of our body or mind that we like, but because we tend to be attracted to sensual pleasures. Our eyes
are attracted to beautiful things, our taste buds to splendid foods, our nose to the scent of those foods,
our ears to stimulating sounds and our skin to stimulating touch. These are difficult to accept as
components of an affliction because our body and mind are part of the material world and they say
‘but I am here and I should enjoy this life and reap as much pleasure as possible.’ However, only the
discerning mind recognizes that the joy of worldly pleasures will never lead to true happiness. True
happiness can only come from within. Happiness derived from attachment is always temporary. One
yummy piece of chocolate leads us to another, and another and another, which leads to a bellyache.
4. The opposite of raga is dvesha (aversion). We want to avoid things, people and situations that we
don’t like. We must not love things so much but we also must not hate them. They are two sides of
the same coin.
5. Abhinivesha (will to live) is the deepest and most universal klesha, remaining with us until our
deaths. We know that one day we will indeed die, yet our fear of death is a deeply buried in our
unconsciousness. Once we overcome these five kleshas, the mind becomes, free of modifications,
that is, citta-vritti and one becomes ready for the dawn of true knowledge.

Unit-IV: Yoga Therapy

i) The holistic health perspective of Yoga

Holistic health is a harmonious relationship between the body, energy, mind and spirit. These
functional levels are interconnected. Yoga an ancient philosophy and practice of health and well-being gives
us a holistic health perspective. Thousands of years ago when Yoga was first conceived and practiced,
people led physically active lives by necessity. There were no cars, no washing machines, microwave ovens,
plumbing systems, etc. The routine of daily life provided people with all of the exercise they needed. It was
in this physically demanding world that Yoga originated, not to give people more physical exercise, but as a
system of healing with special emphasis on the mind.

Health is discussed in different ways in the field of Yoga. The Yogasutra of Patanjali presents
optimum health as a state of mind that is alert and in peace at the same time. This state is termed as citta vrtti
nirodha, the very definition of Yoga. So from one perspective health may be defined to achieve and refrain
in a state of Yoga where the mind is able to achieve its full potential and at the same time be relaxed.

Patanjali also uses another term called as kaya-sampat, which literally translated means the wealth of
the body. He elaborates further that the wealth of the body is judged by four parameters: rupa or healthy

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form, lavanya or radiance of the body, bala or healthy functioning of the body, vajrasamhanahananatva or
stamina. These could be considered also as a definition of health from the point of view of Yoga.

a) Application of yoga in stress management

Stress, anxiety, depression and insomnia are psychological problems and are related to one another. A
proper practice of yoga helps one get a relief from these problems.

Anxiety: Everyone suffers from mild anxiety from time to time, but chronic anxiety takes a tremendous toll
on the body, draining energy resources and keeping the body in a constant state of stress. The effects of
anxiety are magnified when the body is not exercised: tension in the muscles builds, breathing remains
constricted most of the time, and the mind has no rest from the whirling thoughts and feelings that feed the
anxiety. Yoga helps you to access an inner strength that allows you to face the overwhelming fears,
frustrations, and challenges of everyday life. Yoga reduce stress in the body, breath, and mind does so by
building coping skills with a small daily routine of exercise, breathing, and meditation. A few Yoga exercises
practiced daily help to regulate the breath and relax the body by gently releasing tension from the large
muscle groups, flushing all parts of the body and brain with fresh blood, oxygen, and other nutrients, and
increasing feelings of well-being. "Whole body" exercises such as the Sun Poses are particularly helpful
because they encourage you to breathe deeply and rhythmically.

Depression: Most people have felt sad or depressed at times. Feeling depressed can be a normal reaction to
loss, life's struggles, or an injured self-esteem. But when feelings of intense sadness -- including
feeling helpless, hopeless, and worthless -- last for many days to weeks and keep you from functioning
normally, your depression may be something more than sadness. It may very well be clinical depression -- a
treatable medical condition. Depression can be managed by various yoga practices and by following the
yogic way of life. According to scriptures, bliss is inherent nature of all beings. But in our day to day life, we
have lost this inner connection to our own source of joy and bliss. In Sanskrit, the word for health is
‘Swasthya’ which comes from two root words – ‘Swa’ which means Self and ‘Stha’ which means
centered. Swasthya essentially means established in one’s own Self. According to the spiritual texts, the
nature of the Self is Sat-Chit-Ananda or Existence-Consciousness-Bliss. So “Ananda’ or bliss is our inherent
nature. Yet, we tend to forget this and indulge in depressive thoughts.
Stress: Life can be stressful. Everyday issues can add emotional stress. There are many different ways to
cope with stress. Talking with friends, exercising, and seeing a school counselor is just a few. Yoga can help
reduce stress because it promotes relaxation, which is the natural opposite of stress. Practicing yoga is not
only an effective stress reliever, but also a way to ease symptoms of anxiety. By transferring focus and
attention to the body and breath, yoga can help to temper anxiety while also releasing physical tension. Yoga
is a mind-body practice that combines stretching exercises, controlled breathing and relaxation. Yoga can
help reduce stress, lower blood pressure and improve heart function.
Insomnia: If one habitually does not get a good night's sleep, chances are that you may be aging faster than
you should be. When we sleep, our body repairs on a cellular level and removes toxins. It is therefore
necessary to get at least six to eight hours of sleep daily. If you can't seem to sleep enough, yoga can help.
Regular yoga practice is known to cure several ailments, including insomnia or abnormal sleeping habits.
Yoga helps unwind stress at the end of the day and get better sleep at night. The following yoga stretches can
help you to relax and enjoy a peaceful sleep.
Forward Bend (Hastapadasana): Helps stretch the back muscles, invigorates the nervous system by
increasing blood supply, and makes the spine supple.

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Cat Stretch (Marjariasana): Excellent stretch for spine flexibility. Also helps massage the digestive organs
and improve digestion, thereby helping you to sleep well. Also improves blood circulation and relaxes the
mind.
Child Pose(Shishuasana): A deeply relaxing stretch for the back which also helps calm the nervous system
so that you can sleep at peace.

b) Cardiovascular therapy
Today millions of people in the world suffer from the disease of heart and the blood vessels, which
are called as cardiovascular diseases. The heart is the strongest muscle in the body. The contraction and
relaxation of the heart cause the circulation of blood to all parts of the body. The circulatory system plays a
vital role in the nourishment of tissues. Any irritation to the lining of arterial walls causes heart diseases.
This injury may also be caused due to high levels of fat in the blood. Therapeutic yoga should be practiced
when the individual concerned is not affected by emergency type of condition. The Vajra-asana is a versatile
posture well suited for meditation; rest in between other seated postures, or as an aid to digestion. This
strengthens thigh muscles and calf muscles.
Hypertension happens when the pressure in your system gets high enough leading to risks in your
system. It is also commonly known as high blood pressure, which refers to the amount of pressure in your
arteries. In diagnosing hypertension, several readings must be taken. If the rate of blood pressure reaches to
as high as 140/90, then hypertension is present. A regular practice of yoga helps to keep our blood pressure
normal.

c) Treatment of digestive disorders

Digestive system diseases may not be life threatening in most of the cases, but most of us have experienced
the burnt of some of these diseases. An upset stomach or digestive system can spoil your evening; prevent
you from enjoying your favourite food and a healthy life. Lethargy, loss of vitality and irritability is the
natural outcome. Yoga philosophy lays lot of stress on good digestive health. Type of food and how you eat
affects your health and digestion. Most of our health problems have their origins in our digestive system
problems. Our digestive system is the engine which provides energy to our body. Some of the most digestive
disorders, which can be regulated by the practice of yoga are:
Irritable Bowel Syndrome or IBS: IBS is one of the common digestive system diseases and disorders. IBS
can entail bouts of urgent diarrhoea followed by chronic constipation. It involves malfunction in how the
intestinal system work.
Hyperacidity In our body gastric juices help in digestion of food these are strong acidic juices are
continuously been produced in stomach. Too much secretion of gastric juice is hazards. If this gastric juice
of acid produced in extra proportions it harms internal wall of the stomach to a very great extent. When this
happens there are ulcers found in the walls of the stomach. Thus hyperacidity and formation of ulcers are
complementary to each other. Generally a person having disease of hyperacidity suffers from pain in the
stomach. The common signs of this pain are burning sensation in the heart, vomiting sensation, nausea,
feeling giddy and the actual vomits.