UpdatedProceedingsBookISBN978 1 63754 349 8sh - 221119 - 1700591

EDITORIAL COMMITTEE
ADVISOR
PROF. RAJ KUMAR SINGH
Former Pro-Vice Chancellor,
University of Lucknow, Lucknow, India
EDITORS
PROF. ANOOP KUMAR BHARTIYA
Head, Department of Social Work,
University of Lucknow, Lucknow, India
DR. NAVEEN KUMAR PANDEY

Founder Director,
Shriram Yog Training & Research Society, UP
Asst. Professor, Dev Sanskriti Vishwavidyalaya,
Haridwar, India
C0-EDITOR
DR. JITENDRA KUMAR PAL
Assistant Professor, Dept. of Education,
Vidyant Hindu PG College, Lucknow
RESEARCH TEAM
MS. NIMISHA SINGH
MS. TANZILA SIDDIQUI
MS. AMREEN KHAN
MS. ANJALI MISHRA
INTERNATIONAL CONFERENCE ON
HEALTH FOR ALL: ROLE OF YOGA,
AYURVEDA AND SOCIAL WORK
ICHFAYASW-2021
E-BOOK
DISCLAIMER
The authors are solely responsible for the contents of the papers compiled in this
volume. The publishers or editors do not take any responsible for the same in any
manner. Errors if any are purely unintentional and readers are requested to
communicate such errors to the editors or publishers to avoid discrepancies in
future.
I.S.B.N.: 978-1-63754-349-8
Published By:
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DEPARTMENT OF SOCIAL WORK, UNIVERSITY OF LUCKNOW,
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Dedicated to
Param Pujya Gurudev Pt. Shriram Sharma Acharya &

Vandaniya Mata Ji Bhagwati Devi Sharma
श्रीराम योग प्रशिक्षण एवं अनुसन्धान सोसाइटी , उ प्र , भारत
shriramyogasociety@gmail.com|| www.shriramyogasociety.com
INDEX
S.No. Paper Title Author Name Page No.
STRESS, ALLOSTASIS & YOGA Mr. Praag Bhardwaj
1 1
PHILOSOPHY’S THERAPEUTIC POTENTIAL Ms. Sweta Malik
MANIFESTATION OF SPIRITUAL HEALTH Prashant Khare
2 THROUGH NADA YOGA: A PRACTICAL K.H.H.V.S.S.Narasimha 10
GUIDE FOR ALL Murthy
YOGA FOR EXCELLENCE IN ACTION
Racheal Nikita Sharma
3 (WITH REFERENCE TO THE SHRIMAD 15
BHAGAVAD GITA)
DHAMFOOD CULTURE OF JAMMU REGION: Ranjoy Gupta
4 TRADITIONAL KNOWLEDGE, AYURVEDA Ranvir Singh (RS) 20
AND SOCIAL WORK IMPLICATIONS
YOGA AND AYURVEDA FOR SELF-
Aditi Soni
5 TRANSFORMATION 28
Mrs. Rachna Verma
A STUDY ON IMPACT OF COVID-19 ON
6 CHILDREN’S EDUCATION IN SLUM Akhilesh Pratap 35
EFFECTS OF YOGA AND ITS ABILITY TO Amit Chandra

7
INCREASE QUALITY OF LIFE
45
A STUDY TO ASSESS THE FACTORS
AFFECTING MENTAL HEALTH OF THE Amreen Khan
YOUTH DURING COVID-19 PANDEMIC Prof. Anoop Kumar
8
(WITH SPECIAL REFERENCE TO 3RD YEAR Bhartiya
54
M.B.B.S STUDENTS, G.S.V.M. COLLEGE,
KANPUR)
ROLE OF YOGA IN MENTAL HEALTH: A Prof. Ankur Saxena
9
SOCIAL WORK PERSPECTIVE Dr. Sneha Chandrapal
65
ROLE OF YOGA IN MAINTAINING HEALTH
Ashupriya Yadav
10 AND WELL-BEING OF CHILDREN 73
INFLUENCES OF MEDITATION ON POSITIVE

Bhavika Joshi
11 MENTAL HEALTH IN PREGNANT WOMEN - A 84
REVIEW
SOCIO-ECONOMIC IMPACT OF
Deepak Kumar Gupta
12 LOCKDOWNON DAILY WAGE WORKERS 89
Sanyam Bhagat
PHYSICAL HEALTH
IMPORTANCE OF CONTENTMENT
Dr. Sunil Kumar Mishra
13 DESCRIBED IN YOGA PHILOSOPHY FROM 94
Yogesh Kumar
THE PERSPECTIVE OF PRACTICAL LIFE
ROLE OF SHATKARMA IN BODY CLEANSING Gyan Prakash
14 99
Dr. Pawan Kumar
BODY- MIND MEDICINE APPROACH OF
Harshita Soni
YOGA- IMPLICATIONS FROM BHAGWAT
15 Dr. Brijesh Singh 105
GEETA
Mr. Rajesh Kumar Singh
16 STUDY OF THE EFFECT OF OM CHANTING Kavita Pandey 108

ON ACADEMIC ANXIETY Kalyani Pandey
YOGIC MANAGEMENT OF OSTEOARTHRITIS

17 S. Lakshmi kandhan 113
OF KNEE
PSYCHOSOCIAL HEALTH ISSUES AND
Mohd. Laraib Akhtar
18 CHALLENGES FACED BY THE CAREGIVERS 118
OF VICTIMS OF CHILD SEXUAL ABUSE
EFFECT OF YOGA PRANAYAMA
(BREATHING TECHNIQUES) ON THE VAGUS Namal Bandara
19
NERVE IN COUNTERING MAJOR
128
DEPRESSION AND RELATED AILMENTS
SOCIAL WORK AND YOGA: RETROSPECT
20 Nitesh Pathak 141
AND PROSPECTS
A DESCRIPTIVE STUDY ON DANTA DHAUTI
Sunil Kumar
21 OF SHATKARMAS: IT’S IMPACT UPON 147
Niyanta Joshi
HUMAN PHYSIOLOGY
A STUDY OF HEALTH-PRODUCTS
Rashmi Prakash
22 ADVERTISEMENTS ON TELEVISION 157
Dr. Anjani Kumar Jha
FOCUSING THE PORTRAYAL OF WOMEN
ELECTRONIC MEDIA AND HEALTH
23 Shweta Mishra 171
TEMPERAMENT
YOGA AND ITS APPLICATION IN WELLNESS Sudipta Saha
24 MANAGEMENT OF COLD PERCEPTION Prof. Dr. B. R. Sharma, 176
THROUGH YOGIC METHODS
GENDER AND FERTILITY CONNECTION: A
COMPARATIVE STUDY OF GENDER
Sumbul Khanam
25 RELATIONS AND FERTILITY PREFERENCES 183
OF WOMEN RESIDING IN MARGINALIZED
COMMUNITIES
A STUDY ON THE IDENTITY CRISIS OF THE
Tanzila Siddiqui
26 MOTHERS HAVING CHILDREN WITH 197
Prof Anoop Kumar Bhartiya
DISABILITIES
SAPTANGA YOGA FOR ENHANCING
Mrs. Varsha Ujjwal Maske
27 HOLISTIC HEALTH: AN ANALYTICAL STUDY 207
Dr. Raksha Rawat
POWERING EMOTIONAL AWARENESS FOR

Vipin Chauhan
28 DIGITALLY ABSORBED STUDENTS 215
Dr Priyank Singhal
THROUGH YOGA
A STUDY ON DRUG ADDICTION AMONG
YOUTH (WITH REFERENCE TO POST
Vishwadeep Singh
29 GRADUATE STUDENTS OF DR. BHIMRAO 224
AMBEDKAR UNIVERSITY, AGRA)
YOGIC APPROACHES OF TEACHING-

Jitendra Kumar Pal
30 LEARNING FOR ENHANCING MENTAL 231
Dr. Chandana Dey
HEALTH
YAMA AND NIYAMA FOR ENHANCING Madhan Borah
31 PEACE AND HARMONY IN SOCIETY Ujjwal Arun Maske 235
A YOGIC PERSPECTIVE
INSTANT TALAQ IN MUSLIMS: SOCIAL
Ms. Aakriti Dewangan
32 WORK AND YOGA INTERVENTION ON LIFE 246
Dr. Archana Yadav
OF WOMEN
PREVENTION OF DEPRESSION IN CANCER
Mishra Pradip kumar
PATIENTS THROUGH YOGA THERAPY
33 Pandey Kuldeep Kumar 253
THE INTERRLATEDNESS OF SOCIAL WORK

Amit Kumar Rabindranath
34 AND AYURVEDA
Sarma
260
EFFECTS OF YOGA AND ITS ABILITY TO Amit Chandra

35
INCREASE QUALITY OF LIFE
266
YOGA NIDRA – A POTENTIAL TOOL FOR Lily Chetia
36
CONTROLLING ANXIETY
275
ANALYTICAL STUDY OF SODHANA KRIYAS Sheetal Arya
37
IN YOGA AND AYURVEDA
283
ROLE OF YOGA FOR ATTAINING
EMOTIONAL INTELLIGENCE AMONG Riya Sharma
38 291
ADOLESCENTS
EFFECT OF YOGIC INTERVENTION IN

PSYCHOLOGICAL WELLBEING (PARENTAL
Sayani Chakraborty
39 GUILT, PSYCHOLOGICAL DISTRESS, 298
ANXIETY, AND SELF-ESTEEM) OF WORKING
MOTHERS
THE ROLE OF NATURE-BASED HEALTH Dr. Arunesh Parashar,
40 TOURISM IN DEVELOPMENT PROCESS Prachi Agarwal, 311
(CONCEPTS AND APPLICATIONS)
पंडित श्रीराम शमाा आचाया जी की पत्रकाररता दीपक कुमार
41 319
एक अध्ययन
42 330
43 336
ग्रीवा शूल की अवधारणा : योग अभ्यास के रोडित कुमार *के॰ एच॰

44
सापेक्ष में एच॰ वी॰ एस॰ एस॰ नरडसम्हा 343
**
मूडता
45 349
आधुडनक रोगों के उपचार में उपवास के प्रभाव का रडव दू बे

46 357
समीक्षात्मक अध्ययन िा० मनोज कुमार टाक
श्रवण बाडधत डवद्याडथायों की मनो-सामाडजक डशडशर चंद्र राय

47 361
समस्याओं एवम् उनके प्रभावों का अध्ययन
48 367
HEALTH FOR ALL: ROLE OF YOGA, AYURVEDA & SOCIAL WORK
Stress, Allostasis & Yoga Philosophy‟s Therapeutic Potential

Mr. Praag Bhardwaj
Research Scholar, Dept of General Medicine,
All India Institute of Medical Sciences, Rishikesh
Ms. Sweta Malik

Research Scholar, Dept. of Obstetrics & Gynaecology,
All India Institute of Medical Sciences, Rishikesh
ABSTRACT
Emotional and physical stress can have both protective and detrimental effects on the human
body. These stresses stimulate the sympathetic nervous system and the hypothalamic-
pituitary-adrenal axis, modulating the operation of many organ systems. This physiologic
allostatic response is critical for short-term survival. Chronic stimulation and overproduction
of stress hormones, on the other hand, might lead to pathological conditions. Evidence
suggests that Asana, Pranayama, and Meditation approaches that focus on enhancing
autonomic innervation, biomechanics, circulatory function, and may be beneficial in coping
with and/or alleviating somatic dysfunction caused by increasing allostatic stress. However,
considering the role of mindset for a stressed individual in determining his/her health, the
contemplative practices mentioned in the Yogic scriptures need to be explored further in
depth. Like cognitive behavioural therapy, Yoga philosophy based behavioural interventions
might prove to be a highly potent therapeutic tool to reduce allostatic load and may help to
facilitate homeostasis and reduce the increased risk of disease in the majority of people who
suffer the consequences of unidentified chronic stress in their everyday lives. This paper
illustrates the possible and plausible narrative in this regard.
Keywords: Allostasis Load, Contemplative Practices; Yoga Sutras, Vairagya
INTRODUCTION
ALLOSTASIS VS HOMEOSTASIS
The term "homeostasis" was coined by Claude Bernard, a prominent French neurosurgeon,
and was popularised by Walter Canon, an American physiologist who wrote "Wisdom of the
Body". According to their Homeostatic perspective, there are two key ideas: first, that there is
a medium state that the body wishes to preserve, and second, that the body knows how to
sustain itself. However, the idea of homeostasis has since been largely supplanted by that of
allostasis. Allostasis is a fundamental notion that underpins our understanding of stress and
resilience. It means "stability amid change". Allostasis is a process that has been studied for
decades as our understanding of how the brain's stress circuits work has grown through time.
Allostasis holds that consistency is not essential to existence and that there is no perfect
intermediate state in which the body wishes to exist. The body wants to exist in a state that is
conducive to the tasks of the moment, to the situation. Allostasis is related to homeostasis in
that the body responds to challenges from the outside, or even from within, and the response
is a way for us to prepare for the challenge. The difference here is that in Homeostasis, the
body responds to return to that fixed set point, whereas in Allostasis, the body responds but
SHRIRAM YOG TRAINING & RESEARCH SOCIETY, U.P. INDIA | DEPT. OF SOCIAL WORK UNIVERSITY OF LUCKNOW [1
the fixed setpoint may no longer be fixed, i.e., it can change over time, and if that setpoint
changes, it becomes what we now call allostatic load, which can be dangerous in the long
run.
A nice example for additional explanation is the fight-or-flight reaction. It is a vast hormonal
cascade triggered by the amygdala in the brain that prepares the body to fight or flee
whenever a major risk is detected in the surroundings. Here, physiological markers such as
blood pressure, heart rate, breath rate, and so on increase to get as much blood into our
muscles as possible, and the immune system goes into an emergency mode, immediately
flooding the entire bodily systems with pro-inflammatory cells to respond to any possible
infection from any injury. Furthermore, blood sugar, cholesterol, insulin, and other hormones
rise in the bloodstream as a means of giving the energy to respond. This is an excellent
response, and it is exactly what is required to live in difficult situations. It is not restricted to
uncommon challenging conditions but is important to continuous office stress and/or day-to-
day home chores that necessitate extra mental/physical effort. Even minor quantities of stress
can cause the same hormonal response in the body to deal with it; however, the problem is
that it does not switch off, and the body remains in this state. When an individual is caught up
in this hormonal cascade and is unaware of it, this is referred to as an allostatic load. The
fundamental problem with allostatic load is that the person experiencing it is unaware of it.
Assume that when one shifts to a colder location, one is aware of the cold through the
somatosensory receptors of the skin and can adapt to the temperature accordingly to avoid
freezing to death; however, when one is on allostatic load, one is not necessarily aware of
this, which is extremely dangerous. It is very easy for many people, whether they are at an
office or out in the field doing their mandatory labour, to become subjected to allostatic load.
Long working hours, security threats, and other factors all activate that response, and it must
be turned off. To begin, one must discover a route or even be aware of one. The main point
here is that allostatic stress is quite harmful in the long run. It is necessary to be aware of
these processes to learn how to turn them off. Someone with an allostatic load may be aware
of this, but they must be able to establish certain habits that allow them to keep it in check.
THE BODY UNDER STRESS

When we are pushed or overloaded, we experience stress. Stress, however, is more than
simply an emotion, it is a hardwired physical response that spreads throughout our entire
body. Stress can be beneficial in the short term, but when engaged too frequently or for too
long, our primal fight or flight stress response not only affects our brain but also damages
numerous other organs and cells throughout our body. The stress hormones cortisol,
epinephrin, often known as adrenaline, and norepinephrine are released by our adrenal gland.
These hormones quickly reach our blood arteries and heart as they flow through our blood
stream. Adrenaline causes our hearts to beat quicker and our blood pressure to rise,
eventually leading to hypertension. Cortisol can also impair the proper function of the
endothelium or the inner lining of blood vessels, which sets the stage for atherosclerosis, i.e.,
the formation of cholesterol plaque in our arteries. These alterations, when combined enhance
our chances of having a heart attack or stroke, making us more vulnerable with increased risk
of such events. Under stress, our brain stimulates our autonomic nervous system. Our big
brain conveys stress to our enteric, or gut nervous system, via this network of nerve
connections. This brain-gut link can disrupt the natural rhythmic contractions that transport
food through our gut, leading to irritable bowel syndrome, and can increase our gut
sensitivity to acid, making us more prone to experience heartburn. Stress can alter the
makeup and function of our gut bacteria via the neural system of the gut, affecting our
digestive and general health.
In terms of digestion, persistent stress has an impact on our waistline. Cortisol has the ability
to boost our hunger. It instructs our bodies to refill our energy stores with high-energy foods
and carbohydrates, causing us to want comfort / fast foods. High cortisol levels can also
cause additional calories to be stored as visceral fat or deep abdominal fat. This type of fat
does more than just make it difficult to zip our pants. It is an organ that actively releases
hormones and immune system chemicals known as cytokines, which can increase our risk of
acquiring chronic diseases like heart disease and insulin resistance. Meanwhile, stress
hormones have a variety of effects on immune cells. Initially, they aid in the preparation for
fighting invaders and healing after an injury, but prolonged stress can impair immune cell
function, make one more susceptible to infections, and reduce the process of recovery.
Chronic stress has even been linked to shorter telomeres, which are the shoelace tip ends of
chromosomes that measure the age of a cell. Telomeres are caps on chromosomes that allow
DNA to be duplicated every time a cell divides without causing damage to the cell‘s genetic
code. Telomeres shorten during each cell division. When a cell‘s telomeres get too short, it
can no longer divide and dies. Irritability, exhaustion, difficulty concentrating, muscle strain,
headaches, sexual dysfunction, hair loss, acne etc. are just a few of the ways chronic stress
can harm our health.
Stress is unavoidable, and life cannot happen without unpleasant adverse situations. What
matters to our brains and bodies is how we respond to stress. We will perform better in the
short term and stay healthy in the long run if we regard those situations as challenges that we
can control and master rather than as insurmountable threats. Hence, the need for Resilience.
Resilience can be defined as everything that allows us to reduce / release stress, switch off
allostatic load and return to a more relaxed condition. Evidence suggests that social support
helps turn down those brain circuits, that physical activity is also crucial, and that being able
to handle stress, a feeling of meaning, and a sense of purpose can all help one manage the
allostatic load.
MINDSET – THE KEY TO RESILIENCE

Mindsets are core beliefs about domains or categories of things that lead to a specific set of
expectations, explanations, and ambitions. Simply said, mindsets are ways of interpreting
reality that shape what we expect, comprehend, and want to accomplish. As discussed above,
stress makes us sick and it raises the risk of developing cardiovascular, metabolic, digestive
and immune related health problems. Essentially, we might have created a negative mindset
for stress, probably we have turned stress into our worst enemy. However, we must
reconsider our entire approach to stress and adjust our attitudes toward it. It is worth
considering whether changing our perspective on stress can make us healthier. And in this
case, science says yes. We may adjust our body‘s response to stress by changing our minds
about it. In a high-stress environment, our hearts begin to pound, we may breathe harder and
faster, and may break into a sweat, and we usually interpret these physical changes as
anxiousness or signals that we are dealing with the pressure well. But if we saw them as
indicators that our bodies were revved up and preparing to take on this challenge; that the
pounding heart is preparing us for action, and if we are breathing faster, it‘s fine, it is
increasing the amount of oxygen in the brain; and if we learn to regard the stress response as
beneficial to our performance, we can be less stressed, less worried, and more efficient and
confident.
It is the most intriguing discovery as how our physical stress reaction can be altered. Our
heart rate increases and our blood vessels constrict during a typical stress response. This is
one of the reasons why chronic stress is so strongly linked to cardiovascular disease. It is not
healthy to be in this state all of the time. However, when we perceive stress response as
beneficial, our blood vessels remain relaxed. The heart will still be hammering, but the
cardiovascular profile will be substantially better. It will appear to be similar to what happens
in moments of joy and courage. Over a lifetime of stressful encounters, this alteration could
be the difference between dying of a stress-induced heart attack at the age of 50 and living
well into our 90s. This is exactly what the latest stress research reveals: how we think about
stress matters. We develop the biology of courage when we choose to consider our stress
reaction as good, and by choosing to connect with others while under stress, we can
strengthen our resilience. Nobody wants to experience more adversity in their lives, but this
insight can provide a whole new perspective on stress. Stress gives us access to our hearts,
both the compassionate heart, which finds joy and meaning in connecting with others, and the
pounding physical heart, which works hard to generate power and energy. When we choose
to interpret stress in this way, we not only improve our stress management skills, but we also
make a big statement by saying that we feel we‘ll be able to deal with life‘s challenges. When
making any major lifestyle decision, one must remember that pursuing meaning is superior to
pursuing money. So, how can we modify our thinking under stress in order to make sensible
decisions?
The steps are as follows: Firstly, acknowledge that we are stressed. Notice how natural it is,
while embracing it without any judgement, merely seeing what we're feeling and how our
body reacts to stress. Is it becoming hyperactive, or are our hands sweaty, or are we tired, or
are we perspiring or blushing, or are we sweating? The first stage is to watch our
physiological reactions, emotional reactions, and behavioural responses without making any
judgments. The following stage is to accept our anxiety, because we are only concerned with
issues that are essential to us. So, beneath the stress, there is a genuine value, a genuine
concern, a genuine purpose. And we wouldn't be in this situation if it weren't for something
significant. Accept, first and foremost, that we are stressed. Second, embrace our tension as
being related to something we care about, and reconnect with it. And the third is to use or
employ our stress in ways that help us solve the why, rather than waste all of our time,
money, effort, and energy attempting to avoid or get rid of the stress. Slowly we begin to
realise that we may be able to return to the behavioural or emotional responses that we
identified in step one. We may experience flushing, nervousness, or fatigue. We can't always
change physiological responses, but we can almost always change our behavioural responses.
The third stage is to use our stress to address the underlying value or purpose of our stress.
Mindfulness and Yoga practitioners have nowadays started utilising this model to improve
overall emotional balance and assist with mood regulation. Mind and body are not separate in
the ancient Yoga tradition; they are part of an interconnected system, which contemporary
medicine has just recently begun to recognize.
YOGA PHILOSOPHY FOR MIND MANAGEMENT

As per the yoga philosophy, the mind and body are not separate entities, but rather
components of an integrated system. This indicates that we can work on the mind by focusing
on specific activities in the body, and vice versa. Evidence suggests that Yoga therapy can
help with mood regulation and general emotional balance. Yoga has been utilised as an
adjuvant therapy for anxiety, depression, trauma and PTSD, insomnia, and other problems,
and research into its impact on specific concerns is promising. However, in the perspective of
modern medicine, what we typically think of as yoga has to do with mindful movement,
breathing, and relaxation, in order to see Yoga as a modality of physical and mental health
and well-being. Whereas yoga philosophy is all-encompassing and involves extensive
investigation, comprehension, and other behavioural approaches that complement the basic
yoga practices of physical postures (often referred to asana), breathing exercises
(pranayama), mental activities of clearing and focusing the mind (dharana), or possibly
exploring awareness (dhyana), all of which are very common and are significantly easier to
teach and promote. When people say they practice yoga, they usually imply one or more of
the following. These are not yoga, as per Maharishi Patanjali, the great compiler and codifier
of Yoga philosophy, these are supplementary activities (angas) in support of yoga. Yoga in
contrast is defined as: Taking responsibility for ones‘ mental and emotional faculties, which
is basically philosophy. According to Patanjali‘s Yoga Sutras (PYS), which is the basic
systematic text of yoga philosophy, the goal of yoga is to bring the patterning of
consciousness to a halt (PYS 1.2), only then the pure awareness can exist in its natural state
(PYS 1.3), which otherwise, considers itself to be the patterns of consciousness (PYS 1.4).
On the subject of mental wellness, yoga philosophy has some really intriguing things to say
and the key message here is that we have a decision to make. All the discomfort, anxiety, and
suffering are entirely optional. The fundamental tenet of yoga and other East Asian
philosophies is that suffering is unavoidable. Yoga cannot cure the causes of pain and
suffering, but it can help us manage them. And it's all built on the idea that suffering is a
choice. According to yoga, there are three types of sufferings. First, there is the physical and
mental agony that comes with having a physical body. Second, when our physical bodies
come into contact with the outside world, we may feel pain - consider other people, animals
and plants etc. Third, there is the anguish we feel as a result of life's entirely unforeseen
components, such as natural disasters and other things related to geography and the planet
itself. According to yoga, how much we suffer is a conscious choice. In fact, Yoga aims at
preventing one from the suffering that has not arose yet (PYS 2.16). As per Yoga Sutras, the
preventable cause of all suffering is the apparent indivisibility of pure awareness and what it
regards (PYS: 2.17). The cause of this might be sickness, apathy, doubt, carelessness,
laziness, hedonism, delusion, lack of progress and inconsistency, all of which lead to
suffering by stirring up consciousness, acting as barriers to stillness of mind (PYS 1.30).
Yoga teaches that when we experience pain and stress and choose to suffer, it can emerge in a
variety of ways, triggering a chain reaction that, if not addressed, can spiral out of control.
Symptoms may begin as a lack of discipline and progress to depression and other significant
mental health disorders. When symptoms, show they can be diagnosed by feelings of extreme
distress, depression, or the inability to maintain steadiness of posture or breathing (PYS
1.31). We may begin to notice indicators of not feeling well in our daily routines. How
committed are we to our goals? One‘s daily routine, habits, meals, and relationships are
worth considering here. When these areas are out of balance, it is difficult to stay grounded or
centred. When our daily habits become out of whack, it can have a knock-on effect and
manifest itself in the way we treat our bodies. If one has mental weariness, low concentration
levels, or even hormonal imbalances, it is likely that stress is a factor in their life, and these
symptoms can be directly linked to improper communication between the brain and the body.
Here, introspection is very essential. In a spiritual context, introspection implies examining
our thoughts, feelings, words, actions, and motivations in order to keep them elevated and
constructive. Introspection, like the niyama svadhyaya from Patanjali's Yoga Sutras,
indicates that we study our actions, thoughts and behaviours, to align our hearts and minds
with spiritual principles, for only then can we take wise action (PYS 2.32). We must dig
deeply into our ideas and routines to see how we may have contributed to our faults. A
regular meditation practice helps to support that aim by building the ability to intentionally
focus our attention in one direction, allowing us to step away from our normal train of
thought. Observing the contents of our minds allows us to become less involved with our
thinking, liberating us from merely trusting and acting on deeply entrenched cultural views
and ideas. We can start thinking, speaking, and acting with a more universal goal in mind,
without being affected by the never-ending thoughts in our heads. What is the need for self-
query, self-governance & self-control? According to research studies, humans have over
50,000 thoughts per day, more than half of which are negative and more than 90% of which
are simply duplicates from the day before. Just as there are programmes running in the
background on our computer, there are subconscious programmes running in our minds—
often to our cost. If not checked upon this time to time, these may generate likes & dislikes,
cravings & aversions, greed & jealousy, anger and lust and all the other negative emotions
one may think of. Hence it is important to check them at a mental level, beware of them and
distance oneself from such negativities. It is better to nip a bud than to trim a whole bush or a
tree.
ABHYASA & VAIRAGYA – THE 2 GREAT BOONS FOR A SAADHAKA / SEEKER

It's human nature to cling to what we enjoy and push away what we don't. We all want to feel
as wonderful as we can for as long as we can. While this is human nature, it is also the source
of the majority of our suffering. Regardless of how much we try to cling to comfort and avoid
discomfort, there will come a time when we will have to deal with the stuff we don't enjoy.
And once we have what we want, no matter how hard we try, it will inevitably slip away. We
learn to deal with these habits of grasping and aversion in the yogic tradition by observing
our immediate reactions, clinging, and pushing away. We take a step back and simply
observe, unattached, observant, still and silent, and without passing judgement. Then we let
go of our emotions. This is the practice of vairagya (PYS 1.12). Maharishi Patanjali suggests
that identification with the fluctuations of the mind is stopped by practice and non-
attachment. Upon, steady, gradual and consistent practice, we realise we are so much more
than these fleeting, transitory emotions and thoughts when we resist attachment to our
reactions and feelings. We open ourselves to a complete and authentic experience of the
present by letting go of grasping and aversion. Worse has happened in the past, but by
establishing and practicing a non-attachment attitude toward a minor annoyance like this, we
are preparing ourself for those times when life hits us hard. Through yoga, we practice being
present without judgement to the tiny annoyances and inconveniences of everyday life, so
that when faced with larger difficulty, we can grow inner strength and find a method / a way
out to deal with our issues.
Whenever we notice ourself becoming caught up in judgement, or feel like the mind is
getting agitated, pause, take a few deep breaths, and connect with the core. Our spiritual core,
not our physical core, also known as the soul, spirit, essential nature, real self, or atman.
Whatever the name, it is the area deep within that is eternal, timeless, unchanging, and
forever. This core is not made up of your thoughts, feelings, or emotions. It transcends
attachments, preferences, dislikes, and viewpoints. It is enormous, unlimited, and
unrestricted. Hence, the need is to take a step back and observe from a higher/broader
perspective, to detach oneself from the petty little things, having this faith and wisdom that
this too shall pass. In today‘s overstressed world, there is a dire need to spread this awareness
that stress is omnipresent, and instead of attempting to eliminate stress, we should strive to
improve our resilience to it because things that cause stress in our lives do not end, but our
ability to deal with them does. When we don't understand or embrace our stress, or believe it
shouldn't exist, we are unable to access the tools we need to handle it, and this can manifest in
ways that will never serve us.
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Manifestation of Spiritual Health through Nada Yoga: A Practical

Guide for All
Prashant Khare
Research Scholar
Institute of Medical Science, BHU
K.H.H.V.S.S.Narasimha Murthy
Professor
Institute of Medical Science, BHU
ABSTRACT
The interpretations of Yoga practice in the light of definitions of Nadayoga and the utilization
of Nada in daily life through Hathayogic text named Hathapradīpikā. This is unquestionably
the classical manual on Hatha Yoga which deals with the exploration of consciousness within
the aura of the special attention on Nada Yoga in the form of Nadanusandhana. In the flow of
life, there are various incidents occurs to support every individual. Due to some kind of
indiscipline, irregularity and misconceptions, an individual get confused to identify the real
form of the cosmic energy, which simply refers to Spirituality. The dimension of health
around such cosmic energy is called as Spiritual health. The analysis of the Spiritual health
for inner peace is something which commonly heard nowadays and it is something which
being practiced by millions of Yoga enthusiast and Yoga professionals.
Keywords: Yoga, Spiritual, health, Nadayoga, Hathayoga, Cosmic energy.
INTRODUCTION
One of the prodigious gifts of India to the world is the dogmas of natural lifestyle through the
philosophy, psychology and physiology of Yoga. There are various dimensions of Yoga
practice, majorly classified in two ways viz. Vedic tradition and Tantric tradition. 1 The more
classical one is meant by the applicability of its aspects in the layman‘s life to understand the
misery of this mysterious life where every moment gives new fantasy. Being and living
actively in the society means an individual has to be healthy completely in all the dimensions
otherwise different issues come and aura of personal energy depletes up to the unhealthy state
of body, mind and soul. According to Yoga philosophy, any disease or disorder came first in
psychic body then after manifest in the physical body. Similarly, any doubt or solution of any
obstacle resists in the subtle body first then it emerges in to the gross body. From the cause of
origination of any substance in this world, we can see everywhere that everything is either
formed by conjunction or separation or breaking down of elements. According to the tantric
literature, cause of every creation and evolution is in the form of vibrations, is also referred as
sound, echo, and energy. In the Sanskrit language, it is termed as NĀDA. One of the most
attractive practices in Yoga is the practice of Nādayoga which deals with the general portrait
of awareness in day-to-day moment like in cooking, swimming, walking, reading, thinking
and many more. The knowledge tradition of Yoga believes that the efforts to be made for
1
Sivananda, S. (1986). Tantra Yoga, Nada Yoga and Kriya Yoga. A Divine Life Society Publication
making this human body as a mobile laboratory to realize the truth of life within the flow of
Prana.i When any human move our lips and tongue in any way, then various sounds emit.
These sounds make vocabulary, which helps to make plethora of languages. The meaning of
the word Nāda is the un-manifestoed sound, which originates from root 'Nad'. Nad is also
formed by two words Nakar and Dakar means Prana and Agni respectively. ii The word sound
used in the framework of yoga as Nāda which is amovement (kriya) - being the manifestation
of Cosmic energy. There are variations of Nāda (gross and subtle sound) in the holy Vedas as
Vani, which has four types dictated as Para, Pashyanti, Madhyama and Vaikhari. iii The four
consecutive phases from which sounds pass through before an individual can hear or it
becomes audible. By these four phases, Yoga practitioner can learn about the origination or
utterance of a word from the mouth. In Sanskrit, these are called Vani or Vak. There is a
fundamental step of human life to make a sound in the outer and in the inner world both; in
other words, sound which produces in thought processing, in the decision making, or in
dreaming state is a tool to observe the subtler activities of life. Such types of subtle sounds are
able to maintain and diminish the decorum of inner-balancing of an individual human.iv
Hathapradipika is one of the texts which belong to the regime of Hathayoga containing the
advanced practical hierarchy for a yoga practitioner who want to attain the state of Rajayoga. v
This is an important treatise on Hathayoga written by Swami Swatmarama and has exerted a
great influence not only on the practical students of Yoga but also become a source of
inspiration for many people. In the Hathapradipikā, there is a description of 1.25 crore of
Laya in which Nādanusandhanavi is the most important, it has four stages having various
Nāda with their corresponding Granthi, Aasan, resultant features like Vyadhi, Jara, Mrutyu
that clearly describes the efficacy of Yoga practice. There is also a description of various
instruments that can heard by Yogi while practicing Nāda. Nāda is one of the crucial parts of
Yogic Sadhana based on Hathyoga, it can't be separable or dissect as like a physical
substance.
Dimensions of Spiritual Health
In the flow of life, there are various events occurs to support every individual. Due to some
kind of indiscipline, irregularity and misunderstandings, an individual gets confused to
identify the real form of the cosmic energy, which simply refers to Spirituality. The
dimension of health around such cosmic energy is called as Spiritual health. All the
dimensions of human phenomenon are majorly classified into two viz. Visible and Invisible.
There is a basic psychology of humans about visible and invisible things which surely
becomes misconception of considering visible as powerful and invisible as having less
powervii; or in other words considering Gross as dominating because it becomes visible and
Subtle as dormant because it cannot be visible by naked eyes. According to Indian thought
system, or say according to the idea of Rishi, (the mantra Drashta, the seer) invisible things,
invisible events have a plethora of energy to reveal the truth of everything. It is very identical
to burn the dry charcoal and wet charcoal at the same time, both is made up of same material
but due to low ignition capacity the journey of being enlighten of wet charcoal retards.
The major understanding of the Spirituality is to connect the individual energy to the cosmic
energy under the proper & divine guidance; such connection is permanent that can be seen
and can‘t be seen through naked eyes both. This connection is not a physical and temporary
connection like person connecting the phone with Bluetooth. The term ‗Spirituality‘ signifies
the core background of science which clearly manifest that any activity occurs in the subtle
body first then it becomes visible in the physical body. Science does not mean with the
machine mind but it is so far from this gross manifestation; it means to experience every
vibration of this divine cosmos in the gross and subtle body both, this is the Spirituality. It is
like to adjoin the plug with the never-ending source of energy, or to say it as described in
every part of inner and outer body. The Upanishadic literatureviii clearly describe the structure
of 3 bodies of human existence in the universe which covers the physical, mental,
psychological, emotional, social, intellectual, and many more dimensions. The divine Gayatri
mantra has 24 Nāda or subtle sounds (dhvani) that possess the vibrations, frequency and
velocity of every syllable which affects the Yoga practice in the very subtler form. As
described in Physical science, higher the frequency lowers the velocity and vice versa. Such
mantras are only few examples of expanding the consciousness under the umbrella of
Spirituality. As like in Sanskrit Varnamala (alphabetic series), there are various Varna of
Akshar (syllable) viz. K CHA TAATAPA; each one has different effect as per their chanting
techniques resultantly different Prana activates out of 5 Prana (Prana, Apana, Udana, Saman
and Vyana). Each one has dynamic frequencies to sustain in the physical (gross) & subtle
world and attain the tendency to assist the Spiritual management of human life through this
form of Nāda.
The major aspect of the spiritual health starts from the physical deeds like in Ashrama
lifestyle, an individual has to active in the mode of Shrama i.e., physical work. This can give
an immense caliber in an individual to understand the practicality of dogmas of spirituality;
otherwise, it would like a lecture on Spirituality only. It is very essential to govern a spiritual
practice which can enhance the state of self-awareness that recommends a subtle technique
called a self-observation. Swami Vivekanandaix says that a spiritual Guru can transfer
spirituality substantially to the disciple. Here, transfer does not mean to physical exchange of
an entity; it simply means with the eradication of the attitude of being the disciple, the
practitioner of meditation or even a Yogi. Here, Swami ji said that this can only be done by an
enlightened personality otherwise Guru and disciple both would be in dilemma of confusion.
Techniques to enjoy Nāda in daily life
All the knowledge and science are the basis of the natural lifestyle from the long time in the
pious one Indian culture, which was discovered, invented, explored, experienced, and
propounded by our ancestors the Rishi, the Drashta. This is the fundamental principle of
Sanatana tradition of knowledge that never been destroyed. Yoga is one of the major
attributes of such lifestyle which provide immense amount of capacity and calibre to live
within the nature, to live with nature, to live through nature. According to Haṭhapradīpikā, the
practice should be done in the following order - First Asana, followed by various types of
Kumbhaka then mudras, followed by Nadanusandhana. Hathapradipika mentions various
examples which manifest the captivation of mind as after the absorption of nada in mind.
Pranayama (kumbhak) is the major tool in practicing Nada in daily life; which evolves the
secret of the experiencing the Prana through Poorak, Kumbhak and Rechak. The mind, like an
elephant habituated to wander in the garden of enjoyments can be controlled by the sharp
goad of Anahata Nada. Then, captivated in the snares of nada, the mind gives up all its
activity, like a bird with clipped wings it becomes calm it once. Thus, Nada is the snare for
catching the mind. When it is caught like a deer it can be killed also like it. A yogi should
determine to practice constantly in the hearing of the Nada.
Figure: Various Practical techniques of Nadanusandhana
Source: Hathapradipikax, A classical text of Hathyoga
Being resided within the borders of consciousness, an individual practitioner can watch every
slide of this scenery with the expanding cosmic energy, the vibrations are also expanding. It is
like when anyone sees a mango, there is an immediate thought comes in the mind (one of the
major attributes of Chitta/mind) whether may be grasping it or leaves it. As we put efforts in
the holistic energy, then vibration can be felt here and there always in every physical and
subtle element.xi To do so, there is a need of continuous exploration of inner world; which is
beyond the one‘s thinking. Such state of mind can be known by experience only; no theory
can explain it, because it is the feeling of oneness. Anyone can refer it as self-happiness, or
self-love, or the bliss within. The major technique is to put more energy into each action in
the daily life through enhancing the awareness through hearing the gross and subtle sound as
it is. In other words, this technique explains the efforts to be made in putting the complete self
into the practice which stimulates the enthusiasm in the daily life. Resultantly, the layman can
enjoy the flow of more subtle energy through the body and mind. The subtle sonic pattern of
the Nadaxii is supposed to generate specific vibrations in the Gross and the Astral bodies of
Yoga practitioners and in the surroundings also. These vibrations empowered by the spiritual
strength of the practitioner's purified inner self unite with the supreme consciousness.xiii The
internal power of ears could be stimulated by elementary practices of Nada Yoga so that they
could sense (perceive) the otherwise subtle sounds inside the body.
When any Sadhaka or Practitioner is ready to start the journey of touching the glory of the
inner silence with the help of various types of nada then such kind of inner silencexiv is more
powerful in the creativity, sentimental thrust, daily regimen, improvement in agricultural
production and psychosomatic health as a tool for entertainment - is also well recognized by
the world. The union of the mind and sound is called Rajayoga (i.e., Samadhi). Consequently,
the yogi becomes the creator and the destroyer of the universe, like God such a perpetual
happiness resulting from absorption, is obtained by means of Rajayoga. Without knowing the
Rajayoga, only the practice of the Hathayoga wastes the energy of a person fruitlessly. The
contemplation on the space between the eyebrows is best for accomplishing the Unmani state
it is very easy method for obtaining perfection in the Rajayoga. This Laya (absorption)
produced by Nada gives experience to the Yogi who gained success in Samadhi by means of
attention to the Nada (Nadanusandhana), becomes happy which is beyond description.
Conclusion
In the concluding statement, this paper envisages the integration of spiritual welfare of an
individual from the divine and austere practices of Yoga. There is a chain of phenomenon
which lays the foundation of connection of the energy individual with the energy of this
widespread cosmos. Yoga is an auspicious tool that can alter life in its aspects both
psychological and physical; all it depends on how a practitioner wants to live within the
regular practice. It should not be considered postural gymnastics; but it signifies a different
method to explore the consciousness within the body. If anyone can accompany the daily
routine with few Asanas, few Pranayama and insights of meditation, definitely give the
holistic view to enjoy the awareness of everything. Modern lifestyle that contaminates the
unnatural food, irregular sleeping timing, and unhealthy breakfast has led an individual to
move away from good physical, mental and spiritual health. In other words, the Samsakar of
enjoying and drinking the nectar of a healthy life never been achieved. But through the
applications of more natural ambience as mentioned in Yogic lifestyle, an individual can
easily put more healthy efforts towards the spirituality of the cosmos. With the regular and
undivided practice of Yoga, it will seem rejuvenation, reborn, renaissance, rediscover the lost,
forgotten and unknown spiritual identity of an individual in this gross world. The Cosmic
bliss is an original gift of nature that must be enjoyed in all the dimensions of life, to really
grasp it and to feel it; there is a need of Shraddha in the Guru who reveals the reality of all the
fake confusions and hallucinations stored in the subtle body.
This part of the paper deals with the analysis of the Yogic Sadhana for inner peace is
something which commonly heard nowadays and it is something which being practiced by
millions of enthusiasts and professionals. It is helping them bring peace and calm in their
minds as well as in their relationships.
Yoga for Excellence in Action

(With Reference to the Shrimad Bhagavad Gita)
Racheal Nikita Sharma

Research Scholar, Department of Philosophy,
University of Lucknow, Uttar Pradesh, India
ABSTRACT
What if I ask you a question that ―what is the essence of life?‖ or ―how can we attain
moksh?‖These are highly philosophical questions mentioned in the Yoga shastras but are
these questions relevant to a common man? The problem is that the entire gamut of wisdom
mentioned in the shastras is restricted to mere discussions amongst those who have an
unquenchable thirst for wisdom. But can this insurmountable wisdom be made of any
practical use to the ordinary man of today? The answer to these questions is yoga, that is, the
karma yoga of the Bhagavad Gita. According to W.H.O., there are 4 dimensions of health i.e.
physical, mental, social and spiritual health. Yoga Therapy mostly focuses on enhancing the
efficiency of mental and physical aspects of life but the doctrine of excellence in action
enshrined in the Gita has a puissant impact on an individual, physically, mentally, socially
and spiritually, leading to the holistic development of the personality. In modern life, we deal
with a spectrum of problems, ranging from empirical to spiritual problems. Social problems
like adjustment problems with others,Personal problems like issues dealing with self-esteem
(body image), relationship problems, gender identity, existential issues etc. Physical problem
like health issues, diseases, drug addictions etc. and Spiritual problems like inner conflicts,
moral dilemmas etc. All these problems are managed by skill in action. The basis of life is
action. Man cannot live without doing actions. If these actions are conducted in a certain way,
it can align our physical and mental health, our social interactions as well as our spiritual
growth. Bhagavad Gita chapter 2 verse 50 states:
फुद्धिमुक्तो जहातीह उबे सुकृतदष्ु कृ ते |
तस्भाद्योगाम मुज्मस्व मोग: कभमसु कौशरभ ् ||
Shree Krishna explains that working without personal motivation does not reduce the quality
of our work; instead, we become even more skillful than before. Consider the example of a
sincere surgeon who cuts people with his knife while operating upon them. He performs his
duty with equanimity, and is undisturbed irrespective of whether the patient survives or dies.
This is because he is merely doing his duty unselfishly, to the best of his ability, and is not
attached to the results. Hence, even if the patient dies while being operated upon, the surgeon
does not feel guilty of murder. However, if the same surgeon‘s only child needs to be
operated, he does not have the courage to do so. Because of attachment to the results, he fears
he will not be able to perform the operation skillfully, and so he seeks the help of another
surgeon. This shows that attachment to results does not make us more skillful; rather, the
attachment affects our performance adversely. This encapsulates the essence of excellence in
action as brought forth by the Gita.
Keywords: Insurmountable, Moksh, Dilemmas, Unquenchable, Encapsulates.
INTRODUCTION
What if I ask you a question that ―what is the essence of life?‖ or ―how can we attain
moksha?‖ These are highly philosophical questions mentioned in the Yoga shastras but are
these questions relevant to a common man?The problem is that the entire gamut of wisdom
mentioned in the shastras is restricted to mere discussions amongst those who have an
unquenchable thirst for wisdom. But can this unsurmountable wisdom be made of any
practical use to the ordinary man of today? Is this just mere philosophy or can this be used
therapeutically?
The answer to these questions is Yoga, that is, the Karma Yoga of the Bhagavad Gita.
The first ever motivational speech ever given was 5,200 years ago in the battlefield of
Kurukshetra. The entire Bhagawad Gita updesh was given by Shri Krishna in just 48 minutes,
i.e. one muhurt. The essence of the wisdom of the rishis of Bharatvarsh is in the Vedas.
Mahabharata is the essence of all the 4 Vedas and Shrimad Bhagawad Gita is a part of the
Bhishma Parva of the Mahabharata. The Gita is one of the most ancient known books of
Sanatan Dharma. The Gita is beyond religion. It is a motivational and success manual for
everyday life.
Its principles are like the principles of Physics which have universality of application
in life of people in every yuga, that‘s why influential people like Einstein, Nikola Tesla,
Gandhi ji and Robert Oppenheimer were inspired with its teachings.
According to the World Health Organization, there are four dimensions of health i.e.
physical, mental, social and spiritual health. Yoga Therapy mostly focuses on enhancing the
efficiency of physical and mental aspects of life but the doctrine of excellence in action
enshrined in the Gita has a puissant impact on an individual, physically, mentally, socially
and spiritually, leading to the holistic development of the personality.
In present day kalyuga, there is an attraction towards distraction. There are two types of
treatments in Modern Science:-
1. Anti-septic: to cure after the problem has attacked
2. Prophylactic: to prevent before the problem attacks.
In the Gita, Shri Krishna has given both, how can humans deal with problems and how to
prevent problems in life. In this sense, the Yogic Philosophy of the Bhagavad Gita can be
taken as a ―vyavahara-shastra‖, i.e. a manual of Bhavioural Science.
In modern life, we deal not only with diseases of the physical body but with a spectrum of
problems, ranging from empirical to those that are spiritual. Example:
1. Social problems: like adjustment problems with others.

2. Personal problems: like issues dealing with self-esteem (body image), relationship
problems, gender identity, existential issues etc.
3. Physical problems: like health issues, diseases, drug addictions etc.
4. Spiritual problems: like inner conflicts, moral dilemmas etc.
Even the four pillars of human life according to Indian Philosophy that is called
‗‘purushartha,‖ shows the various dimensions of problems that an ordinary person faces in
daily life like:-
1. Dharma (social concerns)

2. Artha (financial concerns)
3. Kama (body concerns)
4. Moksha (spiritual concerns)
All these problems are managed by skill in action. We take “actions” as a basic unit that
influences all aspects of human existence because the basis of life is „action.‟ Man cannot
live without doing actions. If these actions are conducted in a certain way, it can align
our physical and mental health, our social interactions as well as our spiritual growth.
For instance, Bhagavad Gita chapter 2 verse 50 states:

फुद्धिमुक्तो जहातीह उबे सुकृतदष्ु कृ ते |
तस्भाद्योगाम मुज्मस्व मोग :कभमसु कौशरभ ् ||
Shree Krishna explains that working without personal motivation does not reduce the
quality of our work; instead we become even more skillful than before. Consider the example
of a sincere surgeon who cuts people with his knife while operating upon them. He performs
his duty with equanimity, and is undisturbed irrespective of whether the patient survives or
dies. This is because he is merely doing his duty unselfishly, to the best of his ability, and is
not attached to the results.
Hence, even if the patient dies while being operated upon, the surgeon does not feel
guilty of murder. However, if the same surgeon‘s only child needs to be operated, he does not
have the courage to do so. Because of attachment to the results, he fears he will not be able to
perform the operation skillfully, and so he seeks the help of another surgeon. This shows that
attachment to results does not make us more skillful; rather, the attachment affects our
performance adversely. This encapsulates the essence of excellence in action as brought forth
by the Gita.
Now another question may rise that how can this wisdom of the Gita for excellence in
action be used as a therapy? Modern science has revealed to us about the mind-body
relationship. Whatever we think has a direct impact on our body. In the same way, our body
conditions also cause various thoughts to float in our mind. Example: when we are ill, we feel
sad and low. When we are angry, our body temperature rises, our pupils dilate and the heart
rate increases. And in anger, people say and do things impulsively. This shows the psycho-
somatic relationship of our mind and body.
Much like what is mentioned in the Gita chapter 3, verse 7 that the mind controls the
senses and the senses control ones actions. So our thoughts affect our feelings and our
feelings affect our behaviour.
मस्तस्ववस्तरिमास्तण भनसा ननमम्मायबतेऽजुन

म |
कभेस्तरिमै: कभममोगभसक्त: स द्धवनशष्मते || 7||
Buddha said that everything is ‗dukha‘ or suffering. Much suffering is psychological in

nature. We create suffering by our thoughts. Example, if I get a mark on my face, the physical
pain may subside with time but my fear that how will I look? What will people think?
This will create anxiety and will augment my mental suffering.

मोगस्थ: कुरु कभामस्तण सङ्गॊ वमक्तववा धनञ्जम |
नसद्ध्मनसद्ध्मो: सभो बूववा सभववॊ मोग उच्मते ||
-Gita 2/48
When Arjuna was discouraged and did not want to fight against his kin. He said that,
‗अऩनों वे मुद्ध कयने वे श्रेष्ठ शै कक भें ऩूया जीलन भबषुक के वभान भबषा का अन्न खाकय जीलन भनलााश
करू । श्री कृ ष्ण ने उनवे कशा के 'भबषा का अन्न खाना भबषुक का धभा शै । तुभ गृशस्त षत्रीम शो।
तुम्शाया धभा मुद्ध कयना शै । ‗
Krishna taught Arjuna the principle of Swadharma and the importance of being sthitpragya.
Krishna states that there should be „renunciation in action‟ and not „renunciation of
action.‟
He told Arjuna to be steadfast in the path of ‗yoga‘ by performing his duties or dharma,
without thinking of the fruit of his actions, neither should he evade his duty.
To be ‗वभ ‗or have equanimity of mind in every situation.
In the Bhagavad Gita, we see Shri Krishna who listens to Arjuna‘s issue at hand and tells him
the solution to all problems that a human faces (social, personal, physical and spiritual) and
unravels the entire philosophy of the Gita to him. Krishna puts into perspective the holistic
frame of following ones path of action as a karma yogi and how imperative it is for dharma.
Krishna seeks to resolve the moral dilemma faced by Arjuna by employing logic and reason.
Much like C.B.T (Cognitive.Behavioural. Therapy) and R.E.B.T (Rational Emotive
Behavioural. Therapy).
Example, Krishna told Arjuna the key to mind control. He logically asserted that when we
contemplate on an object, we develop ‗‘raga‘‘ or attachment towards these worldly things. If
a stronger person tries to deprive us of worldly possessions, it arouses fear in us, whereas if a
weaker person does so then it arouses anger in us. This leads to delusion and loss of reason,
ultimately taking fruition in the complete ruin of man. But a person who is keen to do good
things , irrespective of whether he will stand to gain or not ,such a person gets rid of
attachment , leading him to fearlessness and calmness. Such a striver of selfless action or
Nishkam Karma Yoga is referred to as a ‗‘muni‖ and a ―pundit.‖ Such a man is aware of the
transitory nature of the world and is unaffected by it.
Hence, we should try to exercise conscious control over our thoughts, which in turn
would help us to control our senses and our outward behavior and actions because
every action we perform has an impact on all four dimensions of our health: physical,
mental, social and spiritual.
The Bhagavad-Gita places the greatest emphasis on the growth and development of the
human beings in the direction of the realization of its inborn freedom and perfection. Starting
from the most material fields of life, it gradually takes man through vital, mental, socio-
ethical stages to spiritual level and helps him get firmly established in his true ‗Self‖, which
is the fountain of all human values leading to actualization and manifestation of human
excellence.
The Bhagavad Gita‘s approach to human development is a holistic approach aiming at

optimal physical development as the basis of development of a sound mind in a sound body,
under the guidance of spiritual energy.
 Positive mental health is an important aspect described in the Bhagavad Gita which
includes deep breathing or ‗‗pranayama‘‘ (The Bhagavad Gita 1971: 4.29),
 discussion or ‗‗pariprashna‘‘ (The Bhagavad Gita1971: 4.34)
 devotion or ‗‗sraddha‘‘ (The Bhagavad Gita 1971: 6.47, 7.21, 17.2),
 meditation or ‗‗ekagramana‘‘ (The Bhagavad Gita 1971: 6) an
 good nutrition and relaxation or ‗‗yuktahara-vihara‘‘ (The Bhagavad Gita 1971: 6.17,
8.13).
The Gita speaks of a quality of work wherein the focus is on double efficiency—increased
productivity as well as the inner purification and growth. In fact the real purpose of all work
is the total human development, which cannot be achieved only by material prosperity
without corresponding to inner prosperity, akin to the beautiful lines summed up by the
famous British poet Oliver Goldsmith:
Ill fares the land, to hastening ills a prey,
Where wealth accumulates and men decay.
Being well poised, balanced, and working with the spirit of yoga is that which brings fought
excellence in action, and thereby, excellence in all spheres of life.
REFERENCES
Goenka, J.D , (2018), ―Shrimad Bhagavad Gita‖ , Gorakhpur, Gita Press.
Radhakrishnan, S., (1993), The Bhagavat Gita, Harpercollins publishers .
Behera, Hrudananda and Rao K. Om, 2013, An Introduction to Ethics, New Delhi, Kalyani publishers.
S. Prabhupada, (2007) (33rd printing), The Bhagavad Gita, As it Is, Mumbai, The Bhaktivedanta Book Trust.
Jeste DV, Vahia IV., (2008), Comparison of the Conceptualization of Wisdom in Ancient Literature with
Modern Views: Focus on Bhagavad Gita, Psychiatry. 2008; 71(3): 197–209.
Dhamfood Culture of Jammu Region: Traditional Knowledge,

Ayurveda and Social Work Implications
Ranjoy Gupta
Department of Social Work, Central University of Jammu
Ranvir Singh (RS)
Department of Social Work, Central University of Jammu
Abstract
Food culture is a significant part of various communities which have been catering to their
health and wellbeing through their traditional knowledge. It possesses practices, attitudes,
knowledge and beliefs related to food production, distribution, preservation and consumption.
Dham, a local term for traditional feastis one such reflection of food culture. It is celebrated
in various social occasions throughout ones‘ life. It highlights various benefits of traditional
knowledge related to food items, their preparation and consumption. This paper discusses
about Dhamfrom Jammu region while exploring the traditional knowledge and its linkages
with Ayurveda andalso discusses the recent changes in practice of Dhamover the period of
time and also shares underlying opportunities for social workers to intervene. This study was
conducted in Jammu region. Interview schedule and observation was administered on
respondents chosen using purposive sampling technique. Questions were asked on
preparation of Dham(which included utensils for preparation, food items and their
preservation), practice of serving and consumption and recent changes. Results showed that
the composition of meal is not only nutritious but represents a complete meal from Ayurveda
perspective. Food items used are rice, rajma chana dal, maah ki dal, ambal, meetha chawal.
People involved in cooking are ones who have been trained in food preparation. Sequence of
serving and eating style has also been developed in such a way that it possesses benefits for
health and prevents food wastage. The changes in practice of Dhamreflects a shift towards
modern food habits, usage of market purchase spices and other food items rather than home
and community grown. As a result, people involved in traditional cooking and traditional
methods of preservation have also been reduced. This poses a threat to the associated
traditional knowledge. Through intervention at individual and community level social
workers can work on Revival of traditional practices of Dham will be beneficial for health of
population as well as an opportunity for livelihood generation.
Keywords: Food culture, Traditional Knowledge, Dham, Social Work, Jammu
Introduction
Food culture encompasses practices, attitudes, knowledge and beliefs related to food
production, distribution, preservation and consumption(Anderson, Bar, & Wirtanen, 2018;
Lee, Popkin, & Kim, 2002). Food culture has also been described comprehensively as ―use
of traditions, practices, artefacts, structure, norms, situations, and symbols as well as the
context and the environment in which food is formed, evolving, becoming and
being‖(Amilien & Notaker, 2018). Various regional food cultures are known to have a link
with human health(Bere & Brug, 2009; Lee et al., 2002; Sho, 2001) and wellbeing, for
instance(Wahlqvist & Dph, 2007)highlights contribution of food culture in optimal health
goals such as survival, reproduction, security and happiness. Food culture is expressed in
numerous ways from daily chores to festivities.
Dham is one such depiction of food culture.It is a local term referred to traditional
feast(Tanwar, Tanwar, Tanwar, Kumar, & Goyal, 2018).Dham is widely practiced in north
Indian region e.g. In Himachal Pradesh,Dhamis celebrated with distinct flavours among its
many districts, for instance, Sharma (2013)discusses about Dhamas a festive mealamong
kinnauras ofHimachal Pradesh.It not only reflects usage of food in various social occasions of
life but is also an insignia of utilization of traditional knowledge contained within the people
of local region. There are studies(Tanwar et al., 2018;Goel. et al., 2017) which discuss dham
and its importance from a cultural and/or health perspective. These studies like Tanwar et al.,
(2018) describes unique features of dham in terms of food items, their preparation and
consumption, for example, usage of thick metal base utensils for preparation acts as a good
conductor of heat and keeps the food warm for long time. Similarly(Goel. et al.,
2017)discussed about health benefits from an Ayurveda perspective and how food items in
Dhamare a representation of the six tastes as considered important for balanced meal. They
also discussed importance of consumption of food using hands for prevention of blisters in
mouth and importance of eating in a joy and festive mood for better digestion. In addition to
these studies which mainly focussed comprehensive on various parts such as food items,
utensils for preparation, balanced meal and their health benefits some other studies discussed
on importance of practices which can be seen in Dham. In addition, consumption of food by
sitting on floor is recommended by(Hegde, Nair, Chandran, & Irshad, 2018)for better
digestion.(Krishnan, 2014)Krishnan, V.Seervi, P., Bhati, A., Singhal., H., Sushil, I., S.,
Prazapati(2014) shares that preservation of food is done using natural ways and is
scientifically acknowledged for its health benefits as well. Apart from food items and utensils
for preparation, benefits of leaves (carrying anti-microbial and antioxidant properties) used
for serving has been discussed bySaravanan, Madhavan, & Yoganarasimhan, (2015)and their
environmental benefits as their bio-degradable nature has been discussed by (Kora, 2019).
Other than health benefits Sharma, Yadav, Sharma &Sood, (2018) discuss the potential of
traditional food used in Dham for livelihood generation and also advocated for its
conservation. Whereas,Kumar(2019) highlights importance of ethnic foods in Dham and raise
concern about their disappearance due to modernization of food habits.
Similarly in Jammu region (Fig. 1),Dham is extensively practiced by people from

multiple communities. Practice of Dhamin Jammu region is rarely discussed. Objective of
this paper is to first discuss the Dhamof Jammu region, its associated traditional knowledge,
its linkages with ayurveda and second to discuss the recent changes in changing practice of
Dhamand to identify and suggest opportunities for social workers to intervene.
Fig. 1. Map of India, depicting region (highlighted in green colour) of Jammu from Union Territory of Jammu
and Kashmir, referred in this article.
Source: Self Drawn,2021

Method:
Interview schedule and participatory observation technique was administered on respondents
chosen using purposive sampling technique from the Jammu region. Respondents sample
include person who is involved in cooking of food items, family members who organized
Dhamand youngsters from the village. Questions were asked on preparation of Dham(which
included utensils for preparation, food items and their preservation), process, traditional
knowledge and recent changes. Thematic analysis was done on the data and findings are
explained under different themes.
Results:
Dham in Jammu region:
In the Union Territory of Jammu and Kashmir, Dham is served in different and diverse
occasions throughout life ranging from birth ceremonies to marriage functions to local
religious festivals.
Food items used:

The food items used in serving are mostly made of pulses and grains. Food items used are
rice, rajma chana dal (an item made using combination of red kidney beans and Bengal
gram), maah ki dal (black lentil), ambal (a sour item made using pumpkin and tamarind,
sometimes seasoned with mustard), meetha chawal (sweet rice). Other ingredients such as
spices and condiments are used.
Dham Preparation:
Dham is mostly prepared and served in the house of the one who organizes the Dham or in an
open place (Fig. 2) where large gatherings can be accommodated. People from
neighbourhood usually gather together to participate in the process for preparation of
Dhamwhich starts early in the morning and is completed by midnoon (Fig. 3). A person
skilled with knowledge of cooking (called locally as rasoiya) is appointed who has been
trained in food preparation by his elders. Preparation takes more time as the food is slow
cooked in a traditional style of firewood and utensils made of metals such as brass and
copper. The slow cooking using firewood is believed to enrich the flavour of spices and add
taste to food. Food is prepared in a deep trench on fire. The place where food is served is
known as beda (in Dogri).There are different utensils used for cooking different food items.
These utensils are known as Krata (iron turner dipped in curries and rice), Batoi (brass vessel
used in cooking pulses and rice), Kadsh(brass cauldron used to serve item made of pulses and
iron cauldron used in making sour items),Kreda (long
brass stick used to stir and mix the curry) and kadai
(brass vessel for preparing spices).Post preparation, a
ritual is done in which food is first offered to god or
local deities which is followed by serving to guests
(Fig. 4).
Fig. 2 In this picture Rasoiya (Cook) preparing rice inBatoi
(Brass vessel of yellow colour) and spices in kadai(black colour
brass vessel) using kadsh (black coloured iron cauldron)
Source: Primary data, 2020-2021
Fig. 3 Timeline of preparation of Dham
Preparation Serving Cleaning
Cooking surface and Food preparation ends As soon as every

utensils are cleaned, by 10.00 am and prana completes
wood is collected, serving starts as soon eating, utensils are
ingredients are as the people start cleaned, dried and
prepared and cooking gathering. It stored for next Dham
starts by 6.00 am continuous till 4.00pm
Source: Primary data, 2021
Fig. 4 In this picture, the head of the house is doing a ritual in which food is offered to God before serving to
guests.
Source: Primary data, 2021
Caste wise practice of Dham:

The four main caste groups- Brahmin, Shatriya, Vaishya and Shudra (In India, there are four
major caste groups. Each has an occupation associated with them. Out of these four, Brahmin
and Shatriya are considered the upper castes and shudra the lowest in social hierarchy)
arrange their Dham on occasions which may be unlike and dissimilar from each other.
However, the values for preparation and consumption of dham of each caste group differ
distinctly from that of others. In Brahmin, shatriya and vaishya communities, the one who
prepares the food often belongs to the Brahmin community and the individual designated
with the task of cleaning the utensils mostly belongs to the Shudra community. This is
strikingly different to Shudra community wherein the cook and cleaner belong to the same
Shudra community. The members of the three caste groups - Brahmin, Shatriya and Vaishya,
do not go to any Dham organized by Shudra people nor do they welcome them to their own.
Although if they wish to offer food to the Shudras, the food can be then separately distributed
to them without calling the latter inside former‘s own houses.
Sequence of Serving and style of eating:

Food is served in prana system (which means a group where people sit in lines on ground
facing each other). Each line has 10 to 20 people and each prana includes four to six lines.
Once a prana completes the entire meal then the next group is served. Food is served in
plates and cups made of Pattals (leaf plates made using leaves of sal or banyan trees).
Sequence of serving follows a proper process. First item served is rice with rajma-channa
dal(an item made using combination of red kidney beans and Bengal gram)which is followed
by ambal(a sour item made using pumpkin and tamarind, sometimes seasoned with mustard),
maah ki dal(black lentil) and at last sweet rice is served. Food is consumed using hands as it
is said that it helps to get idea of hotness and prevents blisters in mouth.
Changes in Practices of Dham:

Likewise, as concern rose by many studies over decrease in traditional practices associated
with Dhamin Himachal Pradesh due to influence of modernization, easy access to readymade
food items. The case from Jammu region is also quite similar. Among the recent changes
observed by respondents, most prominent is Pattal has been replaced with plastic made
plates. For young generation, eating in Pattal is now considered as a sign of backwardness.
Apart from serving utensil, recent changes are observed in replacement of Home and
community grown spices with easily available coloured spices from market. Other major
change is change in prana system. According to respondents, with influence of modern food
habits and dining, practice of food consumption by sitting on floor is less seen and is replaced
with modern dinning. They are of opinion that with new trend into existence, no order of
distribution of food items; sequence of eating is left, as people eat what they find more
lucrative rather than a complete meal and this also leads to lots of food wastage as most of the
times an item which has less taste is left unconsumed. They further share their observation
that due to replacement of traditional practices with modern dining people involved in
traditional cooking has also been reduced.
Discussion
Dham is bounded by values and promotes social interaction where people from nearby
vicinity gather to help the organizing family in preparation ahead of the time such as in
collection of raw material, preparation of food items, management of people in prana system,
cleaning and distribution of food afterwards. A sense of joy and a collective festive mood is
observed among the people in communal meal. Further it is said that food being consumed in
a happy state of mind aids digestion(Goel et al., 2017).The prana system has multiple
benefits.Another benefit of Dhamis prevention of food wastage as the arrangement in prana
system leads to systematic distribution of food which ultimately leads to proper utilization of
every item cooked. Eating in the Pattal leaves is good for health as they possess antimicrobial
and antioxidant properties (Saravanan, Madhavan, & Yoganarasimhan, 2015)and also don‘t
lead to burden of waste as the leaves are biodegradable while plastic plates cause health risks
and pollution (Kora, 2019). Further eating by sitting on floor is also recommended for health
reasons (Hegde, Nair, Chandran, & Irshad, 2018).
From an Ayurveda perspective of ideal diet, every meal should include six
rasa(shadrasaahara)(Goel et al., 2017)which gets reflected in the food served in Dhamtoo,
(rajma-channa dal which is a combination of sour and salty), ambal with rai (sour and
pungent), maah ki dal (bitter), meetha chawal (sweet). Also, most of the food items served in
the Dham are locally grown and preserved through traditional ways. Utensils are kept safe
and clean through traditional ways. Natural ways of preservation promote a longer life and
treatment of utensils has been scientifically acknowledged (Krishnan, V.Seervi, P., Bhati, A.,
Singhal., H., Sushil, I., S., Prazapati, 2014)(Tamang, 2016). The concept of ‗food is
medicine‘ that is ingrained food culture of many traditional communities thus gets also
reflected through Dham.
Conclusion
Dham represent unique traditional knowledge related to food items and their process of
preparation and consumption that is beneficial for human health. Not only food items but also
the pattals in which food is served, traditional preparation and preservation methods, eating
in a prana possess health benefits too. However, with influence of modern food habits, access
to readymade food items poses a threat to the traditional knowledge and know-how of the
health and nutrition contained with common household and with the people involved in food
preparation. Today dhamis carried out as a mere tradition, which, with decrease in traditional
practices from food preparation to consumption, loses its value in terms of health and other
benefits. Revival of traditional practices of dham will be beneficial for health of population as
well as an opportunity for livelihood generation through culinary tourism-based avenues.
There is a huge scope for social workers to intervene at individual and community level. At
the community level, by working with biodiversity management committees, availability,
accessibility and affordability of resources can be ensured for proper utilization of all. Further
through self-help groups, culinary tourism-based avenues promoting natural and organic food
can be established which will provide a livelihood opportunity for local youth. However,
what is more important is at individual level, a realization towards importance of traditional
knowledge and Ayurvedais needed to prevent it from getting extinct and to promote it
through inter-generational transmission of knowledge.
Declarations:
Availability of data and material: The material used in references section is easily available
over the internet and can also be provided through communication with author. Funding:
The author has not received any funding for writing this paper. Competing interest: There is
no conflict of interest with any third party. Authors‟ Contributions: RG was responsible for
collection of data and analysis. RS has contributed in developing the structure of the article.
Authors Information: Author is engaged as Research Scholar at Department of Social
Work, Central University of Jammu. He is pursuing his research on Food systems, traditional
knowledge in context to health and development. His research interests lies in Knowledge
production in development, Endogenous Development, Food system-culture interactions.
Second Author is working as an Assistant Professor in department of Social Work, Central
University of Jammu. He holds a Ph.D in Public Health from Jawaharlal Nehru University
(JNU), New Delhi.
References:
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Traditions—An Approach Through Food Culture and History. In V. Andersen, E. Bar, & G. Wirtanen
(Eds.), Nutritional and Health Aspects of Food in Nordic Countries (pp. 1-31): Academic Press.
Anderson, V., Bar, E., & Wirtanen, G. U. N. (2018). NUTRITIONAL AND HEALTH ASPECTS OF FOOD IN
NORDIC COUNTRIES: Charlotte Cockle.
Bere, E., & Brug, J. (2009). Towards health-promoting and environmentally friendly regional diets a Nordic
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Goel, S., Arya, D., Negi, V., Nariyal, V., Shinde, P., & Sharma, O. (2017). Dham (Traditional Feast of Mandi in
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Research, 5(2), 389-393. doi:10.21474/ijar01/3162
Hegde, S., Nair, L. P., Chandran, H., & Irshad, H. (2018). Traditional Indian way of eating – an overview.
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Yoga and Ayurveda for Self-Transformation

Aditi Soni
Student, Dev Sanskriti Vishwavidyalaya, Haridwar
Mrs. Rachna Verma
Assistant Professor
Dev Sanskriti Vishwavidyalaya, Haridwar
Abstract
This research has been developed in the present study to address Yoga and Ayurveda for Self-
Transformation. This research paper is based on Self –transformation through proper utilization of
modern scientific and philosophical methods of Yoga and Ayurveda. Ayurveda (ancient Indian
medicine) balances mind, body, and senses of an individual. Yoga deals how to establish a perfect
coordination between Mind, Body and Soul. Ayurveda joins us with scientific approaches to sustain
life at the same time Yoga connects our soul with spiritual and matristic world. Yoga simply
constitutes Pure consciousness with the Divine. Ayurveda is the exchange of scientifically proved
values with the special reference of human being and nature as a whole and dynamic balance.
Keywords: Ayurveda, Yoga, Ancient Indian Medicine, Mind, Body, Soul.
Introduction
Concept of Yoga and Ayurveda
Yoga is derived from Sanskrit word ‗Yuj‘ which means to

join, connect, unify or to unite the pure consciousness with
the divine. Yoga is a spiritual process based on unification
of self with the spirit of universe.
According to Aditi Soni
Yoga is basically deepest connection between the almighty

universe and my own soul.‘ Ayurveda is a Sanskrit word
‗Ayur‘ and ‗Veda‘ which means ‘the Science of Life ‗The English term used for Ayurveda is the
ancient art of Hindu art of medicine and prolonged life. The concept of ayurveda is based on two
major principles. The first principle is that the body
and mind are interconnected, and the second
principle is that the mind is powerful enough to
heal the body. The body is cured of illnesses only
when one's awareness of the self-expands. How the
eight limbs of Yoga deepen our practice? There are
eight limbs of yoga.
Yama- the yogic principles and practices of right

living, provide the foundation necessary to sustain
any spiritual or healing practice.
Niyam- Niyama, usually refers to duties directed

towards us, but can also be considered with our
actions towards the outside world. The prefix ‗ni‘ is
a Sanskritverb which means ‗inward‘or ‗within‘. There are five Niyamas:
Saucha (cleanliness),
 Santosha (contentment),
 Tapas (discipline or burning desire or conversely, burning of desire),
 Svadhyaya (self-study or self-reflection, and study of spiritual texts), and (surrender to a
higher power).
Asana- The physical aspect of yoga is the third step on the path to freedom, and if we‘re being honest,
the word asana here doesn‘t refer to the ability to perform a handstand or an aesthetically impressive
backbend, it means ‗seat‘ – specifically the seat you would take for the practice of meditation. The
only alignment instruction Patanjali gives for this asana is ―sthira sukham asanam‖, the posture
should be steady and comfortable.
Pranayama- The word Prana refers to ‗energy‘ or ‗life source‘. It can be used to describe the very
essence that keeps us alive, as well as the energy in the universe around us. Prana also often
describes the breath, and by working with the way we breathe, we affect the mind in a very real way.
Pranayama can be understood as either ‗prana-yama‘ which would mean ‗breath – control‘ or
‗breath restraint‘, or it could be understood as ‗pranayama‘ which would translate as ‗freedom
of breath‘, ‗breath expansion‘ or ‗breathliberation‘.
Pratyahara- Pratya means to ‗withdraw‘, ‗draw in‘ or ‗draw back‘, and the second part ahara
refers to anything we ‗take in‘ by ourselves, such as the various sights, sounds andsmells our senses
take in continuously. When sitting for a formal meditation practice, this is likely to be the first thing
we do when we think we‘re meditating; we focus on ‗drawing in‘. The practice of drawing inward
may include focussing on the way we‘re breathing, so this limb would relate directly to the practice
of pranayama too.
Dharana- means ‗focused concentration‘. Dha means ‗holding or maintaining‘, and Ana means
‗other‘ or ‗something else‘. Closely linked to the previous two limbs; dharana and pratyahara are
essential parts of the same aspect. To focus on something, the senses must withdraw so that all
attention is put on that point of concentration, and in order to draw our senses in, we must focus and
concentrate intently. Tratak (candle gazing), visualisation, and focusing on the breath are all practices
of dharana, and it‘s this stage many of us get to when we think we‘re ‗meditating‘.
Dhyana- The seventh limb is ‗meditative absorption‘ – when we become completely absorbed in the
focus of our meditation, and this is when we‘re really meditating. All the things we may learn in a
class, online or from a teacher are merely techniques offered to each person to help them settle, focus
and concentrate, the actual practice of meditation is definitely not something we can actively ‗do‘,
rather it describes the spontaneous action of something that happens as a result of everything else
Samadhi- Many of us know the word samadhi as meaning ‗bliss‘ or ‗enlightenment‘, and this is
the final step of the journey of Patanjali‘s Yoga Sutras. After we‘ve re-organised our relationships
with the outside world and our own inner world, we come to the finale of bliss. When we look at the
word samadhi though, we find out that ‗enlightenment‘ or ‗realisation‘ does not refer to floating
away on a cloud in a state of happiness and ecstasy…. Sorry. Breaking the word in half, we
see that this final stage is made up of two words; ‗sama‘ meaning ‗same‘ or ‗equal‘, and ‗dhi‘
meaning ‗to see‘. There‘s a reason it‘s called realization and it‘s because reaching Samadhi is not
about escapism, floating away or beingabundantly joyful; it‘s about realising the very life that lies in
front of us.
Roots of yoga and ayurveda
Yoga and ayurveda both are associated with the Vedas. These are the ancient spiritual texts in the world,
Yoga has its origin from Yagur Veda while Ayurveda comes into existence through Atharv and Rig
Vedas.both are based on 5 principal facts of body elements or the PanchaBhootam,
These five principals are as follows-
 Prithvi (Earth)
 Agni (Fire)
 Vayu (Air)
 Jala (Water)
 Akasha (Ether)
A balance between these combination of these elements
leads to live a healthy lifestyle whereas if they get
imbalanced it causes illness. Derived from these 5
elements are 3 doshas called Kapha,Vata and Pitta which are energies that performs various physiological
functions in the body. Satwa , Rajas and Tamas are the energies that govern the psychological functions
of the body.
The proportion‘s in doshas determines a person‘s character, his likes, and dislikes. Both these Sciences
includes regular practice of Pranayam,exercise,and meditation along with including various herbs in the
diet according to the body type (Kapha,Vata and Pitta) and Ayurvedic Panchakarma or body purification
process for the overall well-being . Both have eight branches Asthanga Yoga and Asthanga Ayurveda.
Ayurveda is the science of the life which helps us to understand how the body really functions in
maintaining good health. In the same way, yoga is the practice of science.How to achieve Self-
Transformation?
Self-Transformation is basically a state of mind in which we accept the transforming soul of our
ownselves, in simplified way it can be describe through the entire process of self- acceptance or self-
realization.
According to Sadguru
‗Keep a check on how much of you and your activity is

conscious or unconscious. Self-audit and self-tranformation.‘
The entire process of self-transformation is a spiritual process
in which we goes into a state of intense concentration achieved
through meditation or Samadhi through this whole process we goes deep inside enlighten of soul, this is
considered as the final stage, at which union with divine. This triggers a whole series of mental reactions
which overwhelms the individual. The mental reactions include conceit, regarding birth, learning intellect
attachment to worldly action, false identification of self with body, feeling of ownership regarding
relatives and friends, erroneous suppositions on what is appropriate and what is inappropriate, failure to
distinguish source from products, and action leading to attachment from that leading to liberation, and the
unthinking practice of various rituals. In contrast renunciation is the road to freedom, realization of one‘s
identity with the Brahman, everlasting bliss, and eventual liberation. (Charaka Sarira 5: 10-11)
The philosophy behind Ayurveda is so powerful that it designs the path to sustain the foundation of long,
productive life. It is a foundation that is based on solid concepts and principles of Swastha vritta (healthy
living), Sadvritha (ethical living), Achara rasayana (behavioural therapy) and Yoga each with is own
unique methods that forms the basis for preventive health care. Yoga and Moksha are which can end
suffering. Moksha puts an end to lingering pain and suffering and yoga is the promoter of moksha.
(Charaka Sarira 1:137). The root cause of the universe as well as the worldly activities and suffering is
action withdesire. Its renunciation puts an end to them at once. Action with desire is the road to sorrow
and its renunciation is the way to happiness. This crucial realization arises the moment one discovers the
identity of the individual and the cosmos. (Charaka Sarira 1:95)
Integral yoga and Integral Ayurveda
Yoga is a group of physical, mental, and spiritual practices or disciplines that originated in ancient India,
aimed at controlling ('yoking') and stilling the mind, and recognizing the detached 'witness-consciousness'
as untouched by the activities of the mind (Citta) and mundane suffering (Duḥkha). There are a broad
variety of the schools of yoga, practices, and goals in Hinduism, Buddhism, and Jainism, and traditional
forms and modern methods of yoga are practiced worldwide. Ayurveda, a natural system of medicine,
originated in India more than 3,000 years ago. Theterm Ayurveda is derived from the Sanskrit words ayur
(life) and veda (science or knowledge). Thus, Ayurveda translates to knowledge of life. Based on the idea
that disease is due to an imbalance or stress in a person's consciousness, Ayurveda encourages certain
lifestyle interventions and natural therapies to regain a balance between the body, mind, spirit, and the
environment. Yoga and Ayurveda are not merely two separate but related disciplines of healing in India.
Each has its unique place and function, but each one overlaps with the other on various levels. Yoga and
Ayurveda are two interconnected branches of Vedic consciousness that constitutes human life and entire
universe. Ayurveda is probably the most important of these because it addresses all aspects of healing and
well-being for body, mind, and soul. Ayurveda is one of the four Upvedas or secondary Vedic teachings,
whereas yoga particularly is a formation of Yogic sutras of Patanjali which is completely based on Vedic
Philosophy.
‗Such a greater yogic system of medicine need not be invented. It already exists in the form ofAyurveda‘.
Yoga and Ayurveda are the two distinct Science yet shares same Vedic roots. While yoga deals with the
harmonizing of mind, body and soul similarly Ayurveda takes care of the person‘s both physical and
mental wellbeing through the means of diet and lifestyle changes. Both the practice of yoga and Ayurveda
go hand in hand as they both stem from the same Vedic system of wellness that has been originated
thousands of years. Born from the same Vedic scriptures they have the same underlying principles and
belief that leads to holistic wellbeing of the individual. They both share the same principle. When it
comes to Ayurveda it all about knowing your body constitution, your doshas and then make some
lifestyles changes according to it. Nobody is the same that means each one of us has a unique constitution
that is governed by our physical and emotional makeup as well as our lifestyles patterns. Hence Ayurveda
resorts to make changes and practice certain treatments that help in achieving harmony between your
doshas and with nature. Similarly, yoga includes various methods like the practice of yoga asana with
various breathing exercises and pranayama that helps in quietening of the mind and yet the same time put
us in unison with the nature to achieve the healing of the body and mind. In yoga different yoga poses
serves different purposes in the body and help to maintain a balanced in the doshas such as forward
bending yoga poses helps in pacifying pitta dosha. Yoga poses that involve twisting yoga pose helps in
balancing Kapha doshas and backward bending pose help in maintaining Vata doshas. Both the discipline
of yoga and Ayurveda focuses on being in tune with their bodies and utilizing the healing power of nature
to get the best result.
They both have the same goals The goal of both yoga and Ayurveda is to help you in becoming your
healthier and balanced version of yourself. You are healthy when your mind, body and soul are in unison,
and you are in perfect harmony with your environment and the practice of yoga and Ayurveda help you
to attain that. The certain practice of Ayurveda is abhyanga to get rid of body toxins and relax your
muscles before your yoga practice and make them easier to practice. Hence combining the discipline will
enhance your sense of wellbeing to another level. Both the discipline believes that your physical
wellbeing resorts to your emotional wellbeing. Both the discipline of yoga and Ayurveda are all about
embracing your life and helps in maintaining a balance in your mind, body and your inner consciousness
for a healthy, peaceful and happy life.
Benefits of yoga and ayurveda when performed together
 It is an excellent stress buster and helps in calming mind before meditation.

 Both yoga and Ayurveda are an all-embracing way of life.
 Results in healthy mind and body when practiced together (yoga and ayurveda) regularly.
 Maintains and restores balance of body, mind, and consciousness.
 It is the key to happy, joyous, and peaceful existence of life.
 Improves mental acuity and manages emotional disorders.
Yoga and Ayurveda: Vedic Philosophy
Vedic knowledge is the ancient mantric science of the seers and yogis of India designed to show us the
inner workings of the universe and of our own consciousness, leading us ultimately to the state of Self-
realization and liberation from the cycle of birth and death. The ancient teaching of Ayurveda, as well as
Yoga, are an indispensable part of the Vedic tradition. Accordingly, while Ayurveda's philosophy is to
heal mind and body, Yoga unleashes ones' superior mental faculties. The link between these two sciences
is the vital energy called Prana. To this end, it has given us not only spiritual disciplines but has touched
all aspects of healing, science, art, and culture. Ayurveda is one of the four Upavedas or secondary Vedic
teachings, along with Gandharva Veda (music), Sthapatya Veda (directional science), and Dhanur Veda
(martial arts). These Upavedas apply Vedic knowledge along specific lines to supplement the Vedic quest
for wholeness and liberation.‗Yoga and Ayurveda are not merely two separate but related healing
disciplines of India. Each has its unique place and function, but each one overlaps with the other on
various levels‘.Vedic knowledge is the ancient mantric science of the seers and yogis of India designed to
show us the inner workings of the universe and of our own consciousness, leading us ultimately to the
state of Self-realization and liberation from the cycle of birth and death.To this end, it has given us not
only spiritual disciplines but has touched all aspects ofhealing, science, art, and culture.
Ayurveda is one of the four Upavedas or secondary Vedic teachings, along with Gandharva Veda (music),
Sthapatya Veda (directional science), and Dhanur Veda (martial arts). These Upavedas apply Vedic
knowledge along specific lines to supplement the Vedic quest for wholeness and liberation. ‗Ayurveda is
probably the most important of these because it addresses all aspects of healing and well-being for body
and mind.‘ This means that Yoga is not originally or inherently a medical system. It does not address
either physical or psychological disease or their treatment in a primary manner. Yoga aims at relieving
spiritual suffering, which it defines according to the spiritual afflictions starting with ignorance (avidyà)
of our true nature as pure consciousness, which leads us to a false identification of ourselves with our
transient bodies and minds. This does not mean that we cannot use aspects of Yoga medically, but that
this is not its primary intent or orientation. To do so would require applying Yoga in a different manner
than what it was originally meant to be. If our aim is to turn Yoga into a medical system, in the Vedic
scheme this requires turning Yoga in the direction of Ayurveda. Yoga for healing should be applied
according to Ayurvedic guidelines of diagnosis, treatment, and health maintenance if we want to keep
yogic healing within the scope of Vedic knowledge. In fact, there was never any yogic system of
medicine in India apart from Ayurveda historically, not only among the followers of the Vedic tradition
but also among the followersof non-Vedic traditions. Even Buddhist medicine in India and Tibet has been
primarily Ayurveda.
Conclusion
In my present research, Yoga and Ayurveda for Self-Transformation scholarly concise that both yoga and
ayurveda are distinctive traditions originated from Vedas that have been influced by each other, which
precisely gives great impact on oneself for self-transformation of their soul that result in well-being of an
individual‘s mind, body, and soul. and establishes intense relationship between yoga and ayuveda both
are practices Associated with Science and Vedic philosophies. It is an excellent stress buster and helps in
calming mind before meditation. Both yoga and Ayurveda are an all-embracing way of life. Results in
healthy mind and body when practiced together (yoga and ayurveda) regularly.
Maintains and restores balance of body, mind, and consciousness. It is the key to happy, joyous, and
peaceful existence of life. Improves mental acuity and manages emotional disorders.
References
 www.wikipedia.org
 www.banyanbootinicals.in>livingayurveda
 www.sivanandayogafarms.org
 www.yourquote.in//aditisoni/quotes
 www.ishafoundation.in
A Study on Impact Of Covid-19 on Children‟s Education in Slum
Akhilesh Pratap
Research Scholar, Department of Social Work,
University Of Lucknow, Lucknow
ABSTRACT
Slums are the best way understands the urban development matrix. In Lucknow, slum population
around 12.95% (census 2011) of total population of Lucknow city. Slums are always lacking
behind the basic necessities and the situation worsened when the covid-19 pandemic struck.
Because of covid-19 many people were migrated to their respective villages and also impacted
negatively on the children‘s education. The level of education in slums is not good because
children of slums as well as their parents do not take education seriously due to their financial
condition and lack of awareness about the importance of education. Due to pandemic the formal
education has been stopped so the only option is online education platform but if we talk about
online education that is not easy task in slums because they do not have sufficient facilities like-
mobile, laptop, internet etc. If they have but they are not aware about the online education. This
paper seeks to explore the educational status during the pandemic of the student‘s living in urban
slum areas of Lucknow (U.P) city, and it‘s also tries to find out the ways and means through
which positive tremor could be established to solve problems related to quality education in
urban slum.
Keywords: Education, online education, children‘s, urban slums, covid-19
INTRODUCTION
We believe that education is on integral part of the society but last one year because of covid-19
status of education worsened condition. Covid-19 had more impact on those people who belong
to vulnerable section of society like urban slum especially on the children education in the slum.
Lots of children in this urban slum have least access to education and often end up on the street
begging, sweeping etc. for living. Both the central and state Government has been taking various
steps to provide better education and health facilities to the children (age group 6-14) all over the
India. But education of the underprivileged deprived children living in this slum continues to
remain a challenge. They suffer from malnutrition, poor accommodation, poverty, hunger, lack
of educational infrastructure etc. knowing all this, again they continue to live under the umbrella
of disease, insufficient health service, nonconductive living environment etc. Hence, the study is
conducted by the researcher to explore the educational status of the children living in urban
slum((Lahon, 2017)).
STATEMENT OF THE PROBLEM
The present study has been entitled as-
―A study on impact of covid-19 on children‘s education in slum, Badshahnagar,

Lucknow
NEED AND SIGNIFICANCE OF THE STUDY
Last one-year covid-19 had more impact on children education, according to united nation report
94 percent of students globally have been impacted by the covid-19 through school closures.
The need of this study to understand the situation of the slum student during the covid-19 and
understanding how children, families and teacher are faring during the crisis, and whether
children are being reached through government remote-learning initiatives and social protection
program. This study has several areas of significance. This study tries to highlight the education
status of the children of urban slum of Lucknow city during the covid-19 pandemic. The
theoretical significance the study lies in the understanding of multidimensional urban poverty at
the micro-level.
OBJECTIVES OF THE STUDY
 To know the socio-economic and demographic characteristic of the responded.

 To know the study of the child education pre-covid-19 pandemic.
 To assess the education status during the pandemic era.
 To study the impact of covid-19 pandemic on children education and their live
 To suggest effective strategies and action plan for improvement of education in slum
area.
OPERATIONAL DEFINITION OF VARIABLES
Slum: - The UN operationally defines a slum as ―one or a group of individuals living under the
same roof in an urban area, lacking in one or more of the following five amenities‖: In this study
I have selected one slum area of Lucknow city Badshahnagar , the area under Nishatganj flyover.
Children: -Child refers to any person less than eighteen (18) years of age, in this study I have
select children whose age between 10-16 year and enrolled in government school.
School: - A school an education institution designed to provide learning and learning

environment for the teaching of the student under the direction of teachers in the formal way. In
this study respondent belong to deferent age group, some student enrolled in primary school (10-
12 year) and some are enrolled in junior high school and high school (13-16 year).
LIMITATION OF THE STUDY
 This research study is delimited only to the following-
 The limits of the study only to Lucknow city.
 The limits of the study only to one slum areas- Badshahnagar. the area under Nishatganj
flyover
 The limits of the study only to the children of the age group of 10-16 year.
METHODOLOGY
In this study descriptive survey method is applied. The descriptive method used both qualitative
and quantitative methods to describe what is describing, recording analyzing and interpreting
condition that exists.
In the present study, the researchers surveyed one area to know the educational status of the
children living in urban slum areas of Lucknow. In this research study this method has helped us
in all respect while gathering significance and adequate data related our research.
Scope of the study
During the covid-19 had more impact on children education, the scope of this study to
understand the situation of the slum student during the covid-19 and understanding how children,
families and teacher are faring during the crisis, and whether children are being reached through
government remote-learning initiatives and social protection program. This study tries to
highlight the education status of the children of urban slum of Lucknow city during the covid-19
pandemic. The theoretical significance the study lies in the understanding of multidimensional
urban poverty at the micro-level.
Description of the study area
This study was carried out in the city Lucknow, the capital of Uttar Pradesh. It is the eleventh
most populous city and the twelfth most populous urban agglomeration of India. Lucknow has
always been known as a multicultural city that flourished as a North Indian cultural and artistic
hub, and the seat of power of Nawabs in the 18th and 19th centuries. It continues to be an
important centre of governance, administration, education, commerce, aerospace, finance,
pharmaceuticals, technology, design, culture, tourism, music and poetry. (lucknow.nic.in) Only
one slum areas of Lucknow are selected for this study, Badshahnagar slum, the area under
Nishatganj flyover. There is no primary health center and school in this area the primary and
school 1-2 km away from the slum area. Maximum people of this slum doing junk work for their
survival.
Universe
The universes of this study all the children under the age of 10-16 years living in urban slums of
Badshahnagar. the area under Nishatganj flyover, lucknow
Sample used
This study mostly based on primary data, so because of lack of time and also covid-19 pandemic
I have selected total 50 samples on the basis on convenient sampling technique.
Tools used for data collection
In this study, I used the Interview schedule tool for data collection.
DATA ANALYSIS AND INTERPRETATION
The present chapter deals with the results of simple percentage of statistical method which
carried out for the treatment of collected data and their interpretations with keeping in mind the
objectives of the study.
Sr.no Age range No of Percentage

respondent %
1 10--12 30 60
2 13--14 15 15
3 15--16 5 10 Figure 1.1

Age of the respondent
50 100
Total
Figure 1.2 Gender of the respondent
Gender No of Percenta
respondent ge%
Female 35 70
Male 15 30
Total 50 100
Figure 1.3 Source income of the
respondent
Sr.no Source of No of Percentage
income Respondent %
1 Junk work 38 76
2 Labour 10 20
3 shopkeeper 02 4
Total 50 100
Sr.no Annual family No of Percentage

income respondent %
1 <50000 35 70
2 50001-100000 10 20
3 100000-150000 05 10
4 >200000 0 0
Figure1.4 Source income of the respondent
Interpretation of socio-economic and demographic characteristic of the respondent After the

analyzing the data gather through different item of the interview schedule repared for the
children. the investigations came to know that most of respondent were girls, 70% girl and 30%
boys of total respondent. The age of respondent categories in three-part, age between 10–12-year
60% respondent age between 13–14-year 15% respondent and age between 15–16-year 5%
respondent. In this slum main occupation is junk work, 76% people doing junk work for their
survival and average annual income is 75000. 4% people have small shop and average income is
100000 and 20% people daily wages worker and annual income is 50000.
SL Item Content Response Percentage of

No Option responses
1 Regular student Yes 35%

No 65%
2 Students getting free textbook, uniform etc. Yes 100%
No 0%
3 Students get time to study at home Yes 30%
No 70%
4 domestic works hamper study Yes 80%
No 20%
5 Getting help from their parents for studies Yes 5%
No 95%
6 Getting scholarship for their study Yes 0%
No 100%
Figure 1.5 Status of education pre covid-19 pandemic
Interpretation of status of education pre covid-19 pandemic After analyzing the data gathered
through different items of the questionnaire prepared for the children, the investigators came to
know that only 35% children are regular student. Some children are not regularly going to school
but take admission in school only for getting free text book, uniform, bag and mid-day meal
provided by SSA. 100% children are getting free text book and uniform. 80% children are in
view that they must have to do domestic work. Almost 70% children don‘t get time and space for
study at their home and 95% children are not helped by their parents in their study. No students
get any scholarship for their study as they are unaware about government policies.
Figure 1.6 Status of education during the covid-19 pandemic
Sr.no Item content Response option Percentage of
Response
Do you study during the covid-19 Yes 10%

pandemic
1 No 90%
Do you know about onlineeducation Yes 100%
2 No 0%
Do you have facility for online Yes 30%

education
3 No 70%
Interpretation of status of education during covid-19
After analyzing the data, the investigator found that only 10% students‘ study during covid-19 on
online mode with the help of their parents and 90% student not study during pandemic. 100%
student aware about online education but they could not study because of lack of facility but if
they have but they are not interested in online education. 70% student have not facility for
online education.
FINDINGS OF THE STUDY
The investigator has collected the data and information needed for this study in a systematic
manner through descriptive survey method using interview schedule as tools. After the analysis
and interpretation of collected data, the investigator is able to find out the result of the study. The
major findings drawn from the study are as follows: -
It is found from the study that the children of urban slum of Lucknow city are getting free
textbook and uniform as well as mid- day meal.
Few numbers of children found as regular students and they get mid-day meal at school. But
those who are not regular students they also get free text book, uniform etc.It is observed that
children don‘t like to go to the school because the school environment as well as infrastructure is
not able to attract the children.
Most of children work for livelihood and they don‘t get time and space at their home for their
study. Their parents do not help them in their study.Most of the student knowledge about online
education but lack of facility they can‘t study online.
Because of covid-19 pandemic 90% student had to leave their education because they have only
option government school and during the covid-19 all the government school is closed till now.
SUGGESTIONS
As a responsible citizen and social worker, we all people have some responsibilities towards the
development of our society. If we all work together it will help the children and the parents of
urban slums to overcome the problems related to education and health. Our little steps can
improve their education. For this purpose, following suggestions are provided by the
investigator-
In government school, education should be online mode like other private school.Primary school
should be established in slum areas as per the section (6) of Chapter III of the Right of Children
to Free and compulsory Education Act (RTE)Government should promote and support non-
government organizations who's work for children education in slum areas.Awareness campaign
should be organized in slum areas on educational policies of government aware about
government online education channel like SWAYAM, Swayam Prabha etc.
CONCLUSION
This is an extraordinary crisis and it creates deferent type of risk to the rights and safety and
development of the world‘s children. Those risks can only be mitigated through unprecedented
international solidarity for children and humanity. We have to work together to make progress on
these three fronts-information, solidarity and action. We have a chance to not only defeat this
pandemic, but to transform the way we nurture and invest in the young generation. But we have
to act now; we have to act decisively, and at very large scale. This is not a gradual issue, it is a
clarion call for the world‘s children, the world‘s future. Now the time to some change in the
mode of education, offline and as well as online education specially for the rural and slum area
and spared the awareness about the importance of online education.
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Effects of Yoga and Its Ability to Increase Quality of Life
Amit Chandra
Research Scholar, Department Of Physical Education
Shri JJT University, Jhunjhunu, Rajasthan
Abstract
Yoga is a sort of mind-body exercise that blends bodily activity with a focused interior emphasis
on self-awareness, breath, and energy. The four basic ideas that underpin yoga's healing
technique are taught and practiced. Yoga increases serotonin levels while lowering monoamine
oxidase, an enzyme that breaks down neurotransmitters and cortisol, which helps to alleviate
sadness. A range of therapy strategies are available for the treatment of depressive disorders;
nevertheless, many patients turn to complementary therapies due to pharmacological side effects,
lack of response, or just a preference for the complementary approach. Yoga treatments have
been found in several studies to aid persons with depression, stress, and anxiety. Long-term
exposure to stress weakens the immune system and increases disease susceptibility, as well as
physical and mental health problems including anxiety and depression. When utilized to manage
and relieve both acute and chronic stress, yoga and meditation can assist patients in overcoming
other disease-related co-morbidities and improving their overall quality of life. Yoga-based
treatments, as a non-pharmacological therapeutic option, are a feasible option for treating mood
disorders. More study into yoga as a therapeutic intervention for depressive disorders is needed,
with future studies aiming to discover which yoga-based therapies are the most effective, as well
as what degrees of depression severity are more likely to respond to this method. Yoga has been
shown to improve feelings of well-being, relaxation, efficiency, interpersonal relationships,
attentiveness, lower irritability, and encourage an optimistic outlook on life, making it a
complementary therapy or alternative method for medical therapy in the treatment of stress,
anxiety, depression, and other mood disorders. While modern medicine can heal physical
diseases and alleviate psychological concerns in many situations, it is believed that a solely
medical approach is far less effective in curing the emotional, intellectual, and personality
components of the human organism.
Keywords: Yoga, stress, anxiety, quality of life.
INTRODUCTION
Yoga, a 3,000-year-old practice, is today viewed as a holistic approach to health in the Western
world and is designated as a kind of Complementary and Alternative Medicine by the National
Institutes of Health (CAM). The term "yoga" is derived from the Sanskrit root "yuj," which
signifies "union" or "yoke," as well as "directing and concentrating one's attention." Regular
yoga practice increases strength, endurance, and flexibility, as well as kindness, compassion, and
self-control, all while creating a sense of peace and well-being. Sustained practice also leads to
crucial consequences such as a shift in perspective, more self-awareness, and more energy to live
life completely and with true pleasure. Yoga induces a physiological condition that is the polar
opposite of the flight-or-fight stress reaction, and this disruption in the stress response can lead to
a sense of balance and oneness between the mind and body.
Yoga is a type of mind-body exercise that combines muscular exertion with an internally
directed focused concentration on self-awareness, breath, and energy. The teachings and
practices of yoga's healing method are based on four main concepts. The first premise is that the
human body is a holistic organism made up of numerous interconnected dimensions that are
inextricably linked to one another, and that the health or disease of any one dimension has an
impact on the others. Individuals and their requirements are unique; thus they must be handled in
a way that recognizes this, and their practice must be adapted accordingly, according to the
second principle. The third point is that yoga empowers the pupil; the student is their own healer.
Yoga involves the student in the healing process; by taking an active position in their health
journey, the healing comes from within, rather than from an outside source, and the learner gains
a stronger feeling of autonomy. The fourth premise is that a person's mental condition and
quality are critical to their healing. Healing occurs more rapidly when the individual has a good
mind-state, however healing may take longer if the mind-state is negative.
Patanjali initially articulated yoga theory and practice in the Yoga Sutras, a classic literature
widely regarded as the canonical source on yoga. Many people today associate yoga solely with
asana, or physical practice of yoga; however, asana is only one of many tools used to heal an
individual; only three of the 196 sutras mention asana, and the rest of the text discusses other
aspects of yoga such as conscious breathing, meditation, lifestyle and diet changes, visualization,
and the use of sound, among others. Patanjali offers an eight-fold road to consciousness and
enlightenment known as ashtanga, which literally means "eight limbs," in his Yoga Sutras.
The eight limbs are a set of ethical principles for living a meaningful and purposeful life; they
serve as a prescription for moral and ethical behavior and self-discipline, focusing on one's
health while recognizing one's spiritual essence. Although each of the eight limbs can be
employed alone, the physical postures and breathing techniques used in yoga philosophy prepare
the mind and body for meditation and spiritual development. Many distinct yogic practices have
been formed based on Patanjali's eight limbs. Each has its unique method of illness prevention
and treatment. The physical postures and breathing techniques of Hatha yoga, as well as
meditation, are the most often practiced parts of yoga in the Western world. Hatha yoga uses a
sequence of bodily postures, movements (asanas), and breathing methods to improve the
physical body's potential (pranayama). Hatha yoga breathing methods concentrate on mindful
intake, breath retention, and emission. Blockages in the body's energy channels are cleansed and
the body energy system becomes more balanced via the union of the physical body, breath, and
focus while doing the postures and exercises. Although there are many other types of Hatha
yoga, the bulk of the research in this book used the Iyengar method. The Hatha yoga Iyengar
technique is based on the teachings of yoga teacher B.K.S. Iyengar. Standing poses are
emphasized in Iyengar yoga to improve strength, stability, stamina, focus, and body alignment.
Props are used to aid learning and change positions, and instructions on how to use them are
provided.
Yoga is a type of mind-body medicine that integrates a person's physical, mental, and spiritual
components to enhance many areas of health, particularly stress-related disorders. Stress is
linked to the etiology of heart disease, cancer, and stroke, as well as other chronic disorders and
diseases, according to research. Because stress has been linked to a variety of diseases, it is
critical to include an emphasis on stress management and the reduction of negative emotional
states to lessen disease burden. Yoga is a type of complementary and alternative medicine
(CAM) that causes a physiological sequence of events in the body that reduces the stress
response. Yoga's scientific research has exploded in recent years, with several clinical trials
aiming to evaluate its therapeutic effects and advantages.
As the popularity of mind-body fitness programmes like yoga grows, it's critical for health care
practitioners to understand the nature of yoga and the evidence for its numerous therapeutic
impacts. Since a result, this literature review is topical and significant, as it gives information on
the therapeutic effects of yoga in various populations for a variety of disorders and conditions.
The use of yoga postures and practice to the treatment of health issues is known as therapeutic
yoga. Yoga therapy is the study of yogic practices and teachings to prevent or relieve structural,
physiological, emotional, or spiritual pain, suffering, or limits. Yogic techniques increase
physical strength and flexibility, improve respiratory and cardiovascular function, aid in
addiction recovery and treatment, reduce stress, anxiety, depression, and chronic pain, improve
sleep patterns, and improve general well-being and quality of life.
METHODS
Databases were searched using Google Scholar via a university web browser to find research
papers and treatments that investigated the therapeutic effects of yoga. Initially, the advanced
search tool was used to insert the key terms "yoga" and "therapeutic effects" into the database.
The goal of this search was to find broad information about yoga's therapeutic benefits in the
literature. Then, using the key words or exact phrases "hatha yoga," "therapeutic benefits of
yoga," "stress," "anxiety," "depression," "pain," and "chronic illness," a second search was
undertaken. For this review, the following criteria were used: (1) the article had to be peer
reviewed, (2) it had to be published between 1990 and 2009, (3) the intervention had to include
yoga and/or meditation, and (4) the effects of yoga on some outcome had to be quantified.
Several processes were followed to choose the articles that would be included in this document.
The title was read first. The article was saved to a folder if it seemed relevant to the study of
yoga's therapeutic benefits. The publications that described treatments that used yoga as a tool to
attain a specific health goal were chosen for further examination. After then, each of the papers
was properly read and reviewed. The articles picked cover a wide range of yoga's advantages,
applications, and therapeutic effects.
RESULTS
Depression, anxiety, stress, and insomnia are some of the most prevalent mental health issues
that people seek therapy for using alternative treatments like yoga. Yoga teaches people to relax,
slow down their breathing, and focus on the present moment, moving the balance away from the
sympathetic nervous system and the fight-or-flight reaction and toward the parasympathetic
nervous system and the relaxation response. It slows breathing and heart rate, lowers blood
pressure, lowers cortisol levels, and enhances blood flow to the intestines and important organs,
making it tranquil and restorative.
One of the major aims of yoga is to acquire mental peace and develop emotions of well-being,
relaxation, enhanced self-confidence, efficiency, increased concentration, decreased irritation,
and a positive view on life. Yoga provides balanced energy, which is essential for the immune
system's function. Yoga causes the hypothalamus's posterior or sympathetic region to be
inhibited. This inhibition improves the body's sympathetic reactions to stressful stimuli and
recovers the stress-related autonomic regulating reflex systems. Fear, aggression, and fury are
inhibited by yogic practices, while rewarding pleasure regions in the middle forebrain and other
places are stimulated, resulting in a feeling of happiness and pleasure. Students who practice
yoga and meditation had decreased anxiety, heart rate, respiration rate, blood pressure, and
cardiac output because of this inhibition.
Yoga practice relieves depression by increasing serotonin levels while decreasing monamine
oxidase, an enzyme that breaks down neurotransmitters and cortisol. For the treatment of
depressive disorders, a variety of therapeutic techniques are available, however many patients
resort to complementary treatments owing to drug side effects, lack of response, or just a
preference for the complementary approach. Several studies have shown that yoga therapies can
help people with depression, stress, and anxiety. One of the earliest and most noticeable
advantages of yoga is increased flexibility. With sustained practice, the muscles and connective
tissues around the bones and joints soften gradually, which is one reason why yoga is linked to
less aches and pains. Yoga helps to increase muscular mass and strength, which protects against
illnesses like arthritis, osteoporosis, and back discomfort. During a yoga session, the joints are
moved through their complete range of motion, compressing and soaking sections of cartilage
that aren't utilized very frequently and delivering fresh nutrients, oxygen, and blood to the area,
which helps to avoid arthritis and chronic pain. Neglected regions of cartilage will ultimately
wear down and reveal the underlying bone if not properly cared for. Numerous studies have
shown that asana, meditation, or a combination of the two can help persons with arthritis, Carpal
Tunnel Syndrome, back pain, and other chronic diseases feel better. Yoga also improves balance
and enhances proprioception.
Yoga improves blood flow, hemoglobin, and red blood cell levels, allowing more oxygen to
reach body cells and improving their function. Yoga also thins the blood, lowering the risk of
heart attack and stroke, both of which are frequently caused by blood clots. When you twist, you
wring out venous blood from your internal organs and enable oxygenated blood to flow in.
Inverted positions promote venous blood flow from the legs and pelvis back to the heart, where it
is pushed into the lungs and oxygenated. Yoga has been shown in several studies to reduce
resting heart rate, increase endurance, and improve maximal oxygen intake and use during
exercise. Getting the heart rate into the aerobic range on a regular basis minimizes the chance of
a heart attack. While not all yoga is aerobic, even yoga movements that do not raise heart rate to
aerobic levels can help to enhance cardiovascular health.
While yoga is neither a cure for cancer nor a certain strategy to avoid it, it does promote
physical, mental, and spiritual well-being, as well as a sense of calm that many cancer patients
seek. Yoga, breathing exercises, and meditation can help cancer patients decrease stress, boost
healing, and improve their quality of life. Because stress exacerbates the growth of tumors and
other cancer markers, it is extremely vital for persons with cancer to successfully minimize and
manage stress. There are several principles that may be used to justify the use of yoga-based
therapies with cancer patients. Yoga, according to research, has an energizing influence on
mental and physical energy, which promotes fitness and lowers weariness. Furthermore, when
practicing yoga, a strong focus is placed on embracing one's current experiences, cultivating
awareness, and not pushing the body beyond its natural boundaries. This healthy attitude of
acceptance is especially helpful for people suffering with life-threatening illnesses because it
reduces the stress caused by unpleasant symptoms. Cancer patients are likely to benefit first from
the poses themselves, which are meant to train every muscle, neuron, and gland in the body. The
postures target the tension, holding, and blocking of energy in certain joints and organs. As this
tension is released, energy flows more freely throughout the body, allowing patients to feel a
feeling of greater well-being, strength, and mental, physical, and spiritual balance.
While stimulation is beneficial, excessive stimulation stresses the neural system, and yoga gives
relaxation from excessive stimulation as well as the tensions and busy aspect of contemporary
life. Restorative postures, savasana, pranayama, and meditation promote pratyahara, or a turning
inward of the senses that allows the nervous system to rest, with increased sleep as a result. In
older individuals, pharmacological insomnia therapy is frequently linked with dangerous side
effects such as disorientation, psychomotor performance impairments, nocturnal falls, dysphoric
mood, reduced intellectual functioning, and daytime drowsiness. As a result, different types of
therapy for sleep improvement are becoming increasingly popular. Behavioral-based educational
methods (e.g., avoiding caffeine or other stimulants before night), relaxation techniques (e.g.,
progressive muscle relaxation, yoga, and meditation), and formal psychotherapy are the three
types of alternative therapeutic treatments. Yoga has been examined for its potential effects on
sleep and insomnia due to its capacity to improve relaxation and generate a balanced mental
state.
In conclusion, stress has a deleterious effect on the immune system, and long-term exposure
increases disease susceptibility and causes physical and mental health issues such as anxiety and
depression. Yoga and meditation, when used to manage and relieve both acute and chronic
stress, can help people overcome other disease-related co-morbidities and improve their quality
of life. Yoga-based therapies, as a non-pharmacological method of treatment, are a viable
alternative for the treatment of mood disorders. More research into yoga as a therapeutic
intervention for depressive disorders is needed, and future studies should aim to determine which
yoga-based therapies are most beneficial, as well as what degrees of depression severity are more
likely to react to this strategy. Yoga has been shown to improve cardiorespiratory performance,
psychological profile, and plasma melatonin levels, as well as significantly lower systolic blood
pressure, diastolic blood pressure, mean arterial pressure, and orthostatic tolerance, in addition to
its effects on mood disorders and stress reduction. Yoga also improves the body's cardiovascular
efficiency and homeostatic regulation, which leads to better autonomic balance, respiratory
function, and general well-being. Yoga-based lifestyle changes have also been proven to help in
the regression of coronary lesions and the improvement of myocardial perfusion in CAD
patients. Yoga practitioners had a lower heart rate, as well as lower systolic and diastolic blood
pressure, than matched controls. Numerous studies have shown that asana, meditation, or a
combination of the two can help persons with chronic pain reduce pain and disability while also
improving flexibility and functional mobility. Furthermore, the need of pain medication was
decreased or eliminated in certain situations. In a sample of healthy, non-obese elders, yoga was
also demonstrated to improve gait function and decrease age-related alterations in gait. Results
reveal a reduction in post-chemotherapy-induced nausea frequency, severity, intensity of
anticipatory nausea, and anticipatory vomiting in cancer patients who practice yoga. In addition,
as compared to the controls, yoga participants reported less anxiety, despair, and distressing
symptoms, as well as considerably lower toxicity ratings. Another study found that after
participating in a yoga intervention, patients had considerably decreased levels of pain and
exhaustion, as well as increased degrees of invigoration, acceptance, and calm. Yoga, breathing
exercises, and meditation can help cancer patients reduce stress, promote healing, increase
energy, lessen side effects from therapy, and improve quality of life. The capacity of yoga to
improve relaxation and generate a balanced mental state was investigated to determine its
impact on sleep quality and insomnia. Regular yoga practice led in a considerable reduction in
the time it took to fall asleep, an increase in total number of hours slept, and a sensation of being
well rested in the morning. In addition, yoga had a beneficial effect on lymphoma patients' sleep
habits. Additionally, yoga courses increased self- reported quality of life as well as physical
function assessments in an aged group. The foundations of addiction, according to Buddhist
philosophy, are in the mind, and mindful meditation teaches addicts to accept the inherent
impermanence of human experience while also assisting them in developing a detached
awareness of ideas. Yoga and meditation have a beneficial effect on addictive behavior. Addicts
who practice yoga move from self-inflicted damage and contempt to more respectful, caring, and
loving actions toward their body. Yoga appears to be good in reducing body image problems and
useful in the recovery from eating disorders, as eating disorders are a special sort of addiction.
Female yoga practitioners, compared to non-yoga practitioners, relate their good sentiments and
sense of well-being to yoga practice and report less self-objectification, more contentment with
physical appearance, and less disordered eating attitudes. Due to heterogeneity in study methods,
duration and frequency of yoga courses, and specific yoga programmes and demographics being
investigated, the findings of the studies addressing the psychological and physical consequences
of yoga prove challenging to synthesize and make clear conclusions. Nonetheless, the findings of
the research show that yoga has a wide range of therapeutic effects, advantages, and profound
healing capacity.
DISCUSSION
Yoga, which is rapidly gaining popularity in the Western world as a discipline for bringing the
mind and body into unity and harmony, promotes physical, mental, intellectual, and spiritual
health when practiced as a way of life. Yoga is an efficient way to manage and reduce stress,
anxiety, and sadness, and multiple studies have shown its effectiveness in treating mood
disorders. Treatment for anxiety and depression now consists mostly of psychological and
pharmaceutical therapy; however, mind-body interventions are gaining popularity as a technique
of reducing stress in individuals. Yoga, a type of mind-body exercise, is becoming a more
popular treatment for maintaining wellbeing and treating a variety of health problems and
disorders. Yoga has been shown to increase feelings of well-being, increase feelings of
relaxation, improve self-confidence and body image, improve efficiency, improve interpersonal
relationships, increase attentiveness, lower irritability, and encourage an optimistic outlook on
life, making it a complementary therapy or alternative method for medical therapy in the
treatment of stress, anxiety, depression, and other mood disorders. Researchers are just now
beginning to grasp how practices like yoga enhance human development, health, and happiness.
Mind-body fitness programmes (such as yoga) can help people achieve serenity, tranquility, and
better completeness and integration in their life by recognizing the interconnectedness of mind,
body, and spirit. Yoga's potential as a significant component of a personal wellness plan should
be recognized by health care providers, health educators, and others. While there are no hard
and fast rules for how often you should practice, the more you practice, the more you profit.
Yoga is a personal practice; thus, frequency and length are specific questions with unique
solutions. Practice should be done with caution and tailored to match the requirements and goals
of everyone. Individuals should practice as often as possible, particularly at first. The length of
the induction period depends on an individual's starting level of fitness and health; the more
difficult yoga is for someone at first, the more their body requires it. While contemporary
medicine has the power to treat physical ailments and alleviate psychological issues in many
circumstances, it is suggested that a strictly medical approach is significantly less efficient in
curing the human entity's emotional, intellectual, and personality aspects.
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A Study to Assess the Factors Affecting Mental Health of the Youth

During Covid-19 Pandemic
(With special reference to 3rd year M.B.B.S students, G.S.V.M. college, Kanpur)
Amreen Khan
Research Scholar, Department of Social Work, University of Lucknow
Prof. Anoop Kumar Bhartiya
Head of the Department, Department of Social Work, University of Lucknow
ABSTRACT
Mental Health refers to our cognitive, behavioral and emotional well-being, it is about how we
think, feel and behave. Most common types of mental illnesses are anxiety disorders, mood
disorders and schizophrenia disorders. Mental disorder is the second highest disease burden
among non-communicable diseases in India and a significant proportion of the global burden of
disease has been attributed to mental and behavioral disorders. People with mental disorders
(MDs) have lower levels of health-related quality of life as compared to those without (MDs).
Only 7.3% of young people in India report a mental disorder and much fewer access treatment.
Many young people do not seek professional help due to fear of confidentiality, peer pressure, a
desire to handle things on their own as well as due to taboo about various mental illnesses. Due
to the ongoing pandemic, youth of this country is facing uncertainties such as delay of exams and
courses, loss of employment leading to financial burden especially from lower economic group,
unfavorable family environment which ultimately leads to stress specially among youth which is
facing maximum pressure in their personal and professional life.
In keeping in view of the necessity of the ongoing social distancing, data collection has been
done through online questionnaire with respondents in age group of 15-29. Area of this study is
THIRD YEAR MBBS STUDENTS OF G.S.V.M COLLEGE, KANPUR. Nature of the study is
DESCRIPTIVE in nature and total number of respondents are 132 with the title IMPACT OF
COVID-19 ON MENTAL HEALTH OF THE YOUTH and with the description- The motive of
this study is to extract information regarding various mental health problems faced by youth,
their awareness level, coping strategies and how they would like to get help during COVID-19
pandemic. Initially, information has been gathered through DISC REVIEW and from various
articles and journals for secondary data and then primary data has been collected. The findings of
this study indicates that maximum respondents have some idea about mental health issues, the
most common among them would be depression but lacking in knowledge regarding various
other disorders which were mentioned in the responses and the most common problem among
them and their peer is loneliness and in the form of support, most of them would like to seek
professional help which might be because of the reliability factor. It was also observed that
maximum respondents were having difficulties in their relationship with their parents. In coping
stress, most of them kept themselves busy by doing some work as well as by talking to their
friends and family members and they got maximum support from their friends among other
relations during the lockdown. Major cause of concern was that most of them felt being judge by
others which shows the stigma regarding mental health issues and very few of them were able to
seek help which is because of the lack of information as well as accessibility of various
counselling services.
Keywords-Youth, Pandemic, Mental well-being
INTRODUCTION
Mental health refers to our cognitive, behavioural and emotional well-being, it is all about how
we think, feel and behave.
The WHO stresses that mental health is not just the ―absence of mental disorder.‖
Most common types of mental illnesses are anxiety disorders, mood disorders and schizophrenia
disorders.
Globally, there are two guides for categorisation of Mental Illnesses
The Diagnostic and Statistical Manual of Mental Disorders (DSM) is published by the
American Psychiatric Association and provides a common language and standard criteria for the
classification of mental disorders and International Classification of Diseases (ICD) produced
by the World Health Organization (WHO)
Some of the most common mental disorders are as follows-
Name of Illness Explanation Example
Anxiety Disorders In this, there is a disturbance in Specific phobias, General Anxiety

brain mechanisms which is Disorder, Social Anxiety
designed to protect you from harm. Disorder, Panic Disorder,
Agoraphobia
Mood Disorders These disorders create disturbance Major Depressive Disorder

in usual mood states (Clinical Depression), Bipolar
Disorder
Psychotic These disorders create disturbance Schizophrenia, Delusional
Disorders of thinking perception and Disorder
behaviour
Personality In this, a person has maladaptive Ex- Eccentric: Paranoid, Schizoid,
Disorders personal characteristics Schizotypal
Dramatic/Emotional: Antisocial,
Borderline, Histrionic,
Narcissistic
Fear-Related: Avoidant,
Dependent, Obsessive-
Compulsive Disorder
Eating Disorders In this disorder, there is a Ex- Anorexia Nervosa, Bulimia

disturbance of weight and feeding Nervosa, Binge Eating Disorder
behaviour
There is an early disturbance in Ex-Autism Spectrum Disorder,
Developmental usual brain development Attention-Deficit/Hyperactivity
Disorders Disorder (ADHD)
Behavioural There is an early disturbance in Autism Spectrum Disorder,
Disorders usual brain development Attention-Deficit/Hyperactivity
Disorder (ADHD)
Behavioural There is a persistent disturbance in Oppositional Defiant Disorder,
Disorders expected behaviours Conduct Disorder
Addictions These are related to disorder of Substance Use Disorders
craving
Trauma and Post-Traumatic Stress Disorder
Stressor-Related (PTSD
Disorders
BACKGROUND
In 1947, India had 10,000 psychiatric beds for a population of over 300 million compared to UK
which with one tenth the population of India had over 150,000 psychiatric beds. In initial two
decades of Independent India, authorities were dedicated to making the number twice of beds of
mental hospitals and creating the services more considerate and human friendly.
One of the most major practices occurred during this whole period was the continuous
participation of family members of mentally ill persons during their treatment. This was started
in Amritsar by Dr Vidya Sagar, whose contribution is invaluable because globally at the same
time, involvement of families was not considered in a good light. Another milestone was the
introduction of General Hospital Psychiatric beds which was a gradual process but had a major
impact in changing the scenario of Indian mental psychiatric treatment. Next initiative came in
1975, with the process of merging mental health and general health services which is also termed
as Community Psychiatry.
Community Psychiatry has been introduced in India for around five decades.
Govindaswamy was one of the earliest Indian Psychiatrist who described the importance of
‗Mental Health‘ in 1948
Three objectives given by him are as follows-
1. Regaining of the health of mentally ill person

2. Prevention of mental illness in a vulnerable individual (S R Parkar, 2001)
3. Protection and development at all level of human society
POLICIES RELATED TO MENTAL HEALTH
Naional Mental Health programme
The Mudaliar Committee acknowledged the requirement of setting up of district psychiatric

clinics in the 1960‘s after which few centres were established in the wake of the report of the
committee. Major change came in the form of national level proposal which came after the
important conversation of the Indian Psychiatric Society at Madurai in the early 1970‘s which
put the focus on integrating mental healthcare with general healthcare.
The expert committee on Mental Health of WHO issued the document named ―Organization of
mental health services in developing countries‟‟
In this discussion, the opinions were examined at NIMHANS, Bengaluru and Postgraduate
Institute of Medical Education and Research (PGMIER), Chandigarh which started a pilot
programme to merge mental health with general health services during 1975-81.
With the help of understandings of these two centres, NMHP came in the picture in 1982.
Mental Healthcare Bill, 2017
The bill describes ‗mental illness‘ as a substantial disorder of thinking, mood, perception,
orientation, or memory that grossly impairs judgement, behaviour, capacity to recognise the
reality or ability to meet the ordinary demands of life, mental conditions associated with the
abuse of alcohol and drugs, but doesn‘t contain mental retardation which is a state of arrested or
incomplete development of mind of a person, particularly considered by sub-normality or
intelligence and should be decided according to national or international standards.
It is also insured in the Bill that all individuals having mental illness will have a right to live with
dignity and there will be no discrimination on the basis of gender, sex, sexual orientation,
religion, culture, caste, social or political beliefs, class or disability.
An individual suffering from mental illness will have the right to confidentiality in respect of his
mental health, mental healthcare treatment and physical healthcare, no photograph shall be
shared on social media without the permission of person with mental illness.
Advance Directive
In this, a person with mental illness is given a right to initiate an advance directive that will
ensure how he/she wants to be cured for the sickness and who can be their nominated
representative and it is compulsory that the advance directive should be licenced by the medical
practitioner or listed with the Mental Health Board.
Suicide is decriminalised
The biggest milestone of this mental health care bill is that if a suicide attempt done by an
individual suffering from mental-illness then he will not be penalised under Indian Penal Code
Use of sensitive language
It is now mandatory to use the term ‗person with mental-illness‘ for people suffering from
mental health issues and not some derogatory language which was used before.
STATEMENT OF THE RESEARCH PROBLEM
―Impact of COVID-19 on Mental Health of the Youth‘‘
RATIONALE OF THE STUDY
Mental disorder is the second highest disease burden among non-communicable diseases in India
(peters et al., 2001); and a significant proportion of the global burden of disease has been
attributed to mental and behavioural disorders. People with mental disorders (MDs) have lower
levels of health-related quality of life as compared to those without MD‘S. Several studies have
shown that in low-resource countries, a range of social determinants including poor health
literacy is critical in the epidemiological transition of disease outcome.
In December 2017, ―Mr Ram Nath Kovind‟‟ The president of India cautioned the country that a
mental health epidemic is not very far when he was invited at the convocation of NIMHANS.
Only 7.3% of young people in India report a mental disorder and a much fewer access treatment.
Many young people do not seek professional help due to fear of confidentiality, peer pressure, a
desire to handle things on their own
Despite the adverse impacts of such mental health conditions, they receive little attention in
most of the low-income and middle-income countries and hence, treatment of such condition is
not considered national health priority.
Various policies and acts have been implemented in last few decades but there are lot of
loopholes and inconsistencies in their implementation as well as issue of proper funding and
there is also a need for early detection of diseases to avoid unnecessary suffering and financial
spending.
Due to the pandemic, youth has undergone severe stress and is struggling with various other
issues which justify why this study about the impact of COVID-19 pandemic on their mental
health is important and can help in determining various coping strategies and how they can be
provided with help which could be beneficial for them. Youth plays an important role in the
productivity of the nation and also on the basis of humanitarian ground, this study can help put
focus on their mental well- being which the need of an hour is.
Objective of the Study
 To know awareness regarding different mental illness among youth

 To understand coping strategies among youth to overcome stress during COVID-19
 To identify which mental illness affected them the most during COVID-19
Operational Definition
 Mental Health- In this study, mental health is defined according to some common
mental health disorders given in both ICD-10 and DSM-5
 Youth- In this study, Youth is defined as a person aged between 15-29 year and third year
M.B.B.S students of G.S.V.M college, Kanpur
METHODOLOGY
Scope of the study
In the last decade, suddenly the topic of mental health got unprecedented attention among the
common people of our country and the reason is awareness through different platforms i.e.,
media, television, professionals like psychiatrist and psychologist as well as celebrities from
diverse fields.
Due to the ongoing pandemic, youth of this country is facing uncertainties regarding various
things like delay of exams and courses, loss of employment leading to financial burden specially
from lower economic group which ultimately leads to frustration, unfavourable family
environment and many more. ―Youth is like the backbone of the country‖ and in this accidental
lockdown, they have lost their confidence and livelihood. All this makes us wonder, If now is the
right time to make more people aware about this condition, especially creating awareness among
youth which is facing maximum stress in both professional and personal life. (Chadda, 2018)
Situation of young people varies greatly by different factors like age, sex, marital status, class,
religion, etc. and calls for flexible and responsive interventions for their needs and despite having
many virtual friends on social media, they have no real time people to talk to which leads to
different strategies to cope like substance abuse, watching television for long hours, binge
watching and scrolling internet for hours without any real purpose.
According to WHO (Shivani Mathur Gaiha, 16 November 2020) one in seven Indians suffered
from poor mental health and labelled the country the most depressing country in the world.
With years of observation along with experience of seeing people in pain, I would like to make
people aware of its unpleasant affects and how to access help when in need. The major issue is
taboo as well as inaccessibility of professional help among youth.
Post lockdown, youth is trying to adjust in the new normal but they are not well equipped with
the coping strategies to handle their current situation.
Area of the study:
The study is conducted on third year MBBS students of G.S.V.M college, Kanpur
Research Design:
Prior researches have been done on youth mental health and this paper has primarily focused on
impact of COVID-19 on mental health of the youth i.e., why it is descriptive in nature.
Universe
3rd year M.B.B.S students of G.S.V.M. college, Kanpur
Population size: It is 200 in number
Sample size: According to Morgen Table method, total respondents will be 132 in number as
size of the universe is 200
Sampling method- Simple Random Sampling
TOOLS OF DATA COLLECTION
Data was collected by the researcher by both primary and secondary method
 Primary Method: Questionnaire
 Secondary Method: Journals, Articles, Reports, DISC Review
DISCUSSIONS AND FINDINGS
In this study, 14.3 % respondents have no idea about mental health issues and 85.7% respondents
have some idea about it among which maximum respondents have some idea about Depression
which might be because of the common usage of the word in everyday life and minimum
respondents have idea about Dissociative Personality Disorder
In this study, maximum respondents tried to cope with the stress during lockdown by keeping
themselves busy with various activities and work and minimum respondents tried to cope by
indulging in some sports activities
In this study, most common mental health problem for the respondents and according to them for
their peer was loneliness and least responses were received for substance abuse.
In this study, maximum respondents want/need more education and support about mental health
by the guidance of some professional like psychologist or Psychiatrist and minimum respondents
would like their parents to receive information to get them individual help which means they
would like to trust the information given by some professional and are quite hesitant in asking
their parents to get help.
CONCLUSION
The findings of this study indicates that maximum respondents have some idea about mental
health issues, the most common among them would be depression but lacking in knowledge
regarding various other disorders which were mentioned in the responses and the most common
problem among them and their peer is loneliness. In the form of support, most of them would
like to seek professional help which might be because of the trust factor. It was also observed
that maximum respondents were having difficulties in their relationship with their parents. In
coping with stress, most of them kept themselves busy with some work and activity and also by
talking to friends and family members and they got maximum support from their friends among
other relations during the lockdown. Major cause of concern was that most of them felt being
judge by others which shows the stigma regarding mental health issues and very few of them
were able to seek help which is because of the lack of information as well as accessibility of
various counselling services.
SUGGESTIONS
 Information should be given regarding various online as well as offline counselling
services at minimal rates or if possible free of cost to avoid unnecessary financial burden.
 Parents should be made more aware about various mental health problems so that they
can have more caring attitude towards their children.
 Both governmental as well as non-governmental organizations should try to create

awareness through different social media platforms as it is easily accessible and
affordable.
 Famous personalities which are admired by youth can also play an important role by
actively participating in creating awareness and breaking the stigma.
 Schools and colleges as well as workplaces should be more empathetic and understanding
and should also provide help to their students and employees if they are having problem
in coping stress or facing any other mental health issue.
 Major impact can be seen by discussing this issue publicly without any hesitation as the
same way we talk about physical illness because this is the biggest barrier in getting
verbal about it and seeking help.
References
Chadda, R. K. (2018). Youth and mental health: Challenges ahead. Indian Journal of Medical Research, 359-361.
Deepalakshmi, K. (2017, MARCH 25). All you need to know about the Mental Healthcare Bill. THE HINDU.
health, t. m. (2021). teenmentalhealth.org/ment. Retrieved from teen mental health.org: teenmentalhealth.org/ment
Kirti Gaur, U. R. (June 2016). Mental health problems among youth in India and its correlates. International Journal
of Human Rights in Healthcare.
MURTHY, R. (2011). Mental health initiatives in India (1947- 2010). THE NATIONAL MEDICAL JOURNAL OF
INDIA , 10.
Naeem Dalal, S. S. (2020, october 9). 7 ways young people are making adifference in mental health. World
Economic Forum.
Nalgundwar, D. A. (2018, June 4). Mental fitness of our youth: An urgent need to address. Forbes.
Pattie Pramila Gonsalves, E. S. (n.d.). What are young Indians saying about Mental Health?A content analysis of
blogs on the It'"s Ok To Talk website. BMJ Open.
S R Parkar, V. D. (2001). History of Psychiatry in India. Journal of Postgraduate Medicine, 73-6.
Shivani Mathur Gaiha, T. T. (16 November 2020). Stigma associated with mental health problems among young
people in India: a systematic review of magnitude,manisfestations and recommendations. BMC Psychiatry.
WHO. (2018, March 30). Mental health: strenghtening our response. Retrieved from World Health Organization:
https://www.who.int/news-room/fact-sheets/detail/mental-health-strengthening-our-response
Role of Yoga in Mental Health: A Social Work Perspective
Prof. (Dr.) Ankur Saxena

Professor, Faculty of Social Work, The M.S. University, Vadodara
Dr. Sneha Chandrapal
Associate Professor, Anand Institute of Social Work, Anand, Gujarat
ABSTRACT
Yoga is currently blooming worldwide. It is being practiced by citizens of all the continents of
the world. Indeed, yoga has become widely known and has been used for treatment of chronic
health conditions, and management of the symptoms related to acute physical ailments. But, does
it yield mental health benefits too? Can it replace traditional psychotherapy? Can it manage
mental health conditions of patients suffering with serious physical ailments? Does Yoga
constitute something more than maintaining body postures, breathing practices and meditation
for promotion of psychological health? These are some questions which have often been less
attended. Social work practice has prided itself in supporting a holistic approach to treatment
which considers the dynamic interactions between the biological, psychological, and social
aspects of human discourse. While some social workers have used yoga to complement
traditional therapies for years, the social work profession has only recently jumped on the yoga
bandwagon. Yoga is beginning to be included in workshops and courses in social work
educational programmes, providing social workers the opportunity to learn more about the health
benefits of this ancient practice. Judging by the increasing demand for such courses, yoga may
soon become a more integral part of social work practice.
Key Words: Yoga, Social Work, Mental Health
INTRODUCTION:
Issues pertaining to mental health and illness is a global problem. More than 300 million people,
4.4% of the world‘s population, suffer from depression. These alarming statistics show the
widespread prevalence of mental illnesses. It is estimated that mental health conditions will
affect a staggering one in four people at some time in their lives (Sorsha, 2018). Alcohol and
substance abuse, abuse and gender-based violence all have an influence on mental health. As a
result, failing to address mental health issues has societal ramifications.
As evidenced by the inclusion of mental health in the Sustainable Development Goals, there has
been a growing recognition of the critical role mental health plays in achieving global
development goals in recent years. One of the primary causes of disability is depression. Suicide
is the second most common cause of death among those aged between 15 to 29. People with
major mental illnesses die considerably sooner than they should – up to two decades earlier – as
a result of preventable physical conditions (WHO, 2019).
Undoubtedly, yoga is the link that unites an individual's mind and body, as well as helping them
stay connected to a larger sense of community and the universe. Despite the fact that Yoga is an
old practice that started thousands of years ago in India, it is still regarded highly relevant and
beneficial in today's world since it deals with a wide spectrum of physical, psychological,
emotional, and spiritual health concerns.
YOGA AND ITS ORIGIN:
India is a very ancient and spiritual country, with alternative medicine (Ayurveda) and a more
holistic approach to human beings‘ health, like yoga.
Yoga is thought to have been practised from the beginning of civilization. Yoga is a science that
dates back thousands of years, long before there were any religions or belief systems. In yogic
mythology, Shiva is revered as the first yogi (Adiyogi) and the first Guru (Adi Guru).
Yoga's beginnings may be traced back over 5,000 years to northern India. The word yoga first
appeared in the Rig Veda, an ancient religious text. The Vedas are a collection of four ancient
sacred Sanskrit writings. The Rig Veda is the earliest of the Vedas, and it is a collection of over a
thousand hymns and mantras compiled by Vedic priests into ten chapters known as mandalas.
The Upanishads, a large work containing over 200 scriptures, were used by Rishis (sages) to
improve and promote yoga by chronicling their practices and viewpoints. Yoga is one of
Hinduism's six schools of philosophy, and it's also a major part of Buddhism's meditation
practices.
Yoga, according to Posadzki and Ernst (2011), is a blend of physical postures, controlled
breathing exercises, bodily cleansing procedures, awareness, meditation, and lifestyle changes. It
is also known that yoga is a part of Ayurveda medicine, which is generally accepted and
governmental supported in India, like any allopathic medicine. In the west yoga is commonly
known as a physical practice that keeps the body flexible and strong through postures, breathing
exercises and meditation (Khanna & Greeson, 2013).
In a Hindu philosophy perspective yoga also shows a way of living an ethical and meaningful
life, with self-discipline and focus on a healthy and spiritual life.
The word ―Yoga‖ originates from the sanskrit root ‗Yuj‘ which means to combine, unite,
integrate or assimilate. Integration entails judiciously putting things together and controlling
them. Thus, yoga is to lead to an equilibrium or harmonious development of the physical, mental
and spiritual aspects of human personality and a healthy living. Yoga aims at attaining perfect
healthy personality. Yoga is a unifying force to balance and integrate the otherwise diversifying
elements in day today life. For centuries, yoga has been practiced and taught throughout the
world. Today the whole world is looking to Yoga for the answer to various problems, the modem
man is facing.
The practice of yoga gives to the person an insight in to his personality. It enables man to
observe his own behavioral customs in relation to his environment. In the science of Yoga there
is an established system of exercises for self-experience as well as of techniques for self-studies.
The goal of the many systems in the human body is to provide nutrients to the millions of cells
that make up the body and to repair the continual waste that these cells produce as a result of
their constant activity. The process of waste is called as catabolism and the process of repair by
assimilation is called as anabolism. These two-process put together are known as metabolism.
The body has the opportunity to grow when anabolism is more active than catabolism. But when
catabolism is more rapid than the anabolism, the body loses. In a growing child anabolism is
more rapid and makes up the waste brought about by catabolism. Hence in a healthy child there
is constant development of the body. Both the anabolic and catabolic processes in a healthy adult
are balanced, allowing him to maintain his body in good condition. In old age, catabolism takes
control, resulting in a steady loss of tissues. The mutual cooperation of different system in the
body is perfect harmonious physiological function in the body is ensured. This harmony in the
ordinary language is called as health. If any of the system fails to co-operate this harmony is
disturbed and disease set in. The aim of yoga in its physical side is to avoid disease and ensure
heath by establishing and maintaining physiological harmony in the human body. Yoga
Therapeutics aims at restoring the internal secretions to their normality by securing the health of
the endocrine organs through Yogic practices.
YOGA AND SOCIAL WORK:
The biopsychosocial approach, which considers the dynamic interplay between biological,
psychological, and social components of development, has long been promoted by the social
work profession. Adopting an interdisciplinary framework, such as the biopsychosocial
viewpoint, allows social workers to focus on the physical, mental, social, and spiritual well-being
of an individual Haight & Taylor, 2013). Despite being based on this theoretical framework,
social work education and practice appear to overlook the body's experience in relation to
biological and sociological experiences (Mensinga, 2011). As long as the social work profession
is committed to an ecological perspective that recognizes human differences, "social workers
must increase their knowledge of mind-body-spirit approaches and their ability to work with
clients who may use or benefit from these practices." (Raheim & Lu, 2014, p.288). Yoga is a
form of intervention which can be applied effectively in dealing with many mental health issues
as a part of indigenous social work practice.
Integrating Yoga into Social Work Practice:
There are various ways in which yoga, or components of the practice, can be integrated into a
holistic approach to dealing with clients, even if it does not seem apparent to the practitioner. A
necessary first step is for clinicians to receive education regarding yoga which includes further
exploration of the benefits, risks, and research that are relevant to the topic. The goal is to
educate practitioners to regard yoga as a tool to complement treatment rather than as an
alternative treatment for mental health issues, with the goal of reducing the overall frequency and
intensity of symptoms associated with diverse mental health diagnoses. Social workers who have
a thorough knowledge of yoga (in all of its forms) are in a good position to analyze their clients'
individual requirements and give recommendations/referrals for yoga as a supplement to
psychotherapy. Clinical social work is rapidly evolving, and considering complementary,
alternative, and holistic healing treatments may be beneficial. The rapidly expanding use of
complementary and alternative treatment approaches demands that educators and practitioners
have access to training and education on the subjects related to Yoga.
Individual components of yoga can be used in the social work context, depending on the client's
requirements and the social worker's skills and training, because yoga comprises such a varied
range of postures, styles, and strategies. Teaching a client, a relaxing yogic breathing approach to
assist manage stress or directing them to an appropriate community yoga session as a
complement to standard therapies are both simple ways to include yoga into a social work
practice. And if a social worker decides to incorporate yoga into her or his therapeutic practice,
it's critical to maintain the value and applicability of the practice in perspective. Social workers
who are incorporating yoga into their practice have varying perspectives on the amount of yoga
training they need.
REVIEW OF LITERATURE:
In recent years, there has been a surge of interest in yoga's ability to help people manage with a
variety of mental health issues. Yoga has been shown in numerous studies to be a useful
supplementary treatment for a variety of medical conditions, including chronic pain, heart
disease, cancer, and asthma (van der Kolk, et al., 2014). Due to limitations in the efficacy of
psychopharmacologic and psychotherapy treatments, researchers are looking for methods that go
beyond these established approaches. Yoga may be a viable supplementary therapy in the
treatment of mental illness (Cabral, Meyer, & Ames, 2011). ―While there are an increasing
number of randomized controlled trials on yoga, few research have looked at the feasibility,
acceptability, and effectiveness of yoga programming in clinical settings.‖ (Schulz-Heik et al.,
2017).
Yoga has been shown in published clinical research to help cancer patients and survivors
improve their general happiness and quality of life, as well as reduce stress and cancer-related
symptoms including nausea and pain. Several research support the efficacy of yoga therapy in
the treatment of ADHD, anxiety, stress, depression, chronic insomnia, and addiction, in addition
to several studies demonstrating beneficial outcomes following yoga therapy for chronic pain,
hypertension, and injuries.
Despite a growing number of clinical research studies and systematic reviews on yoga's
therapeutic effects, there is still a dearth of reliable data on its clinical usefulness for a variety of
symptoms and medical disorders. There is conflicting evidence for many specific reasons and
diseases, with some research indicating good results of yoga therapies and others being less
definitive.
Role of yoga in promoting mental health:
The World Health Organization defines mental health as ―a state of well-being in which every
individual realizes his or her own potential, can cope with the normal stresses of life, can work
productively and fruitfully, and is able to make a contribution to her or his community‖.
Mental health entails a whole state of well-being rather than only the absence of disease.
Physical and emotional stress are caused by rapidly changing social and technical factors such as
violent media graphics, worldwide terrorism, a volatile economic position, drug usage, family
movement, and the disruption of family structures.
It is critical to promote mental health in order to improve performance and overall quality of life
and health. Several social issues can be effectively addressed by promoting psychological health.
Yoga, which has enormous potential for mental health promotion, has not been used to meet the
needs of mental health promotion (Tripathi, 2015). It has the potential to help people self-
regulate their emotions, behaviours, and thought processes.
Dealing with some Major Disorders:
Traditionally, treatment of major psychological disorders in hospitals and clinics depended upon
a pharmacological approach. Although medicine-based treatment gives immediate comfort, it
also exposes patients to a number of undesirable side effects, such as inflammation and oxidative
stress (Trivedi, 2006). Yoga, on the other hand, is a viable treatment option for a variety of
psychiatric illnesses because it has no potential adverse effects. Several Yoga-based therapies for
major depressive and anxiety disorders, autistic spectrum disorders, and eating disorders have
been established (Shapiro, 2007; Radhakrishna, et al. 2010; Rawat,2016).
Relevance of yoga for de-addiction: Yoga is becoming more widely recognized for its capacity
to shift an addict's behaviour from self-infliction to body care by lowering despair and targeting
stress reactions (Vedamurthachar et al. 2006). Yoga can assist people in quitting smoking,
consumption of alcohol and many other kinds of addiction (Kissen, 2019). Yoga has been shown
in a recent study to be effective in helping people quit smoking gradually.
Yoga can help with a variety of unpleasant emotional states that lead to, perpetuate, and compel
addiction. Individuals' relapse for smoking is increased by perceived stress, poor affect, and
physical withdrawal symptoms, all of which can be easily alleviated with Yoga. Yoga can help
with a variety of psychological issues associated to addiction and substance usage, such as stress,
decreased emotion management abilities, and mental suppression (Garland, 2011).
Resolving mental health problems in different segments of population:
Certain groups of the global population face unique mental health difficulties. Many health-
related difficulties in diverse parts of the population in underdeveloped nations cannot be
properly addressed by the existing pharmacological and psychotherapy system due to a lack of
infrastructure and experience.
Yoga may help children who have been maltreated and have trouble controlling their emotions
(Waechter, 2015). ADHD, which is very common in children, can be efficiently managed with
various Yoga practices. Neural imbalance is a common cause of inattention and learning
problems. A mixture of yoga postures and deep breathing practices can not only help with these
issues, but can also channel a lot of energy into creative thinking and prosocial activities. Yoga
can help kids with eating issues by lowering their symptoms (McIver, 2009). Yoga can improve
perceived health, self-esteem, clarity of life objectives, adaptability, subjective well-being,
empathy, and academic performance in normal adolescents (Malathi, 2000; Khalsa, 2012).
Elderly people often report problems of depression, insomnia, anxiety disorder, somatoform
disorder, organic mental disorder and dementia. Yoga has the potential to help with many of
these issues. Yoga not only improves life satisfaction and quality of life, but it also helps to
reduce social isolation, loneliness, medicine use, cognitive decline and suicide. Yoga can also be
utilized as an empowerment tool and complementary therapy among some underprivileged
groups of society, such as urban slum residents, uprooted communities, and urbanized tribal
tribes, who are characterized by a high prevalence rate of mental problems.
Yoga for the people affected by disasters:
Disasters devastate not only human lives and property, but also personal safety and social
support, leading to post-traumatic stress disorder, major depressive disorder, generalized anxiety
disorder, and panic disorder, among other disorders (Math et al., 2006). Yoga may help disaster
victims tolerate physical and sensory experiences of fear and helplessness, as well as increase
affect tolerance and mood positivity, by increasing present moment living and mastery over body
and mind to effectively interpret and tolerate physiological and psychological states (Jindani et
al., 2015). It can also be used to improve mental poise and ability to deal with a variety of mental
health issues such as difficulty concentrating, lack of interest or apathy, feelings of detachment,
exaggerated startle response, and sleep disturbances among military and paramilitary forces who
are frequently exposed to terrorist attacks and war-like situations.
CONCLUSION:
Mental health entails a whole state of well-being rather than only the absence of disease. Rapidly
evolving social and technological influences - violent media visuals, global terrorism, dynamic
economic situation, drug use, family mobility, and the disruption of family structures - result in
physical and mental stress and further lead to mental illnesses. Yoga has been widely utilised as
a supplement to traditional therapies and as a stand-alone treatment for mild to severe mental
disorder. Yoga is flourishing, and it is becoming more lively by the day.
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2014;8(1):1–9.
Role of Yoga in Maintaining Health and Well-Being of Children
Ashupriya Yadav
Abstract
Yoga, as an ancient system of exercise, has a great potential to teach children to be mindful of
factors that impact their health and improve their total well-being. This paper discusses yoga as a
potential tool for children to deal with health problems and regulate themselves. Yoga provides
training of mind and body to bring emotional balance. It is form of exercise that through daily
practice allows acquiring physical & mental discipline. Nowadays the number of children
suffering from stress, anxiety and several health issues is on rise. Reason being the impact of
academic pressure, advancing technology, busy guardians, competitive environment, hectic or
unhealthy routine, lack of social and physical activities. The current scenario of Covid-19
pandemic situation has also imposed restriction and boundaries in learning and development of
children. This stimulates the need for intervention that is adaptable and helpful for safe and
healthy development of children. Practicing Yoga at an early age encourages self-esteem, boosts
confidence and body awareness with physical activity and teaches techniques for relaxation
which can help them navigate life‘s challenges with more ease. This research paper is based on
systematic review of available resources and evidence based studies on the effect of yoga on
quality of life and its physical outcomes among the child population. It attempts to provide
informative literature about how yoga may help children cope with health problems and thus
contribute positively to balance in life, well-being and attain stable health. The research will also
attempt to find gaps in the area of study and intervention and further provide set of
recommendations in the concerning field for professionals and practitioners.
Keywords: Covid-19, Yoga, Well-being, Mind and Body, Stress, Anxiety.
INTRODUCTION
Yoga is a holistic system of varied mind-body practices that can be used to improve physical and
mental health and it has been utilized in a variety of contexts and situations. Different level
practices of yoga in community are a cost-effective, evidence-based component of urgently
needed method for their health and wellness. Defining it, ‗Yoga‘ is a Sanskrit term meaning ‗to
join, unite or yoke together‘, and the essential purpose of yoga is to bring together body, mind
and spirit into a harmonious whole. The central methods of yoga are physical postures or
‗asanas‘ and movement, breathing techniques or ‗pranayama‘ and meditation. The aim of Yoga
is Self-realization, to overcome all kinds of sufferings leading to 'the state of liberation' (Moksha)
or ‗freedom‘ (Kaivalya). Living with freedom in all walks of life, health and harmony shall be
the main objectives of Yoga practice. "Yoga‖ also refers to an inner science comprising of a
variety of methods through which human beings can realize this union and achieve mastery over
their destiny.(1)
The health of children has become a matter of great concern all over the world, the WHO, UNO
as well as UNESCO have also been stressing the importance of developing the potential that is
there in our greatest resource - the children. The art and science of Yoga has a lot to offer for the
children in terms of their health as well as complete well-being. Yoga includes guidance on
healthy lifestyle, eating habits, mental attitude, part of the Yogic path to achieve health and
balance. An international level festival titled ―International Yoga Day or World Yoga Day‖, 21 st
June, has also been announced to observe it annually in order to make global people aware of the
yoga & its benefits.
Children these days are exposed to limitless tasks and competition relative to their academic,
peer, social, physical, family, digital world or more. We usually don‘t think of these influences
as stressful for children but often they are. This bustling pace of child‘s life can have a profound
impact on their inner peace and joy. And Yoga is counter answer to all the problems that arise or
a child faces. Several researches have shown the impact of Yoga on children‘s health, practicing
Yoga help children recover their self-esteem and confidence, restore their mental health, promote
positive attitudes, improve concentration, and reduce stress and anxiety, improve academic
performance and timely growth of body. Unfortunately, this traditional practice which focus
primarily on intellectual and physical development is losing the capacity to adopted by the
needful beneficiaries at right age i.e for children. The ability to cope with stress and anxiety and
to maintain physical and mental health is priceless in any spheres of an individual‘s life,
including the children.
Therefore, the primary goal of this study was to systematically examine the available literature
on yoga interventions exclusively on the effect of yoga on quality of life and its health outcomes
among the child population. The objective of this paper was to present a descriptive information
about the Role and importance of Yoga with prospective of child after the review of selected
studies, exploring the evidence of yoga-based interventions regarding academic, cognitive, and
psychosocial benefits, and to contribute to the study of inexpensive, health-focused method of
exercise for children which can be ultimate solution to their health crisis and which create a
defence within child to maintain their well-being.
ORIGIN OF YOGA
One of the oldest sciences in the world, Yoga originated in India. According to mythology, Lord
Shiva was the first one to impart the knowledge of yoga. Dating back to 2700 BC, yoga was
considered an offering of the Indus valley civilization that seeks to promote both material and
spiritual well-being of humanity where basic human values are at the heart of Yoga.
The earliest mention of `yoga‘ is in the Rig Veda. The Atharva veda mentions `breath control‘,
much before this 2700 BC several seals depicting Yoga asanas were found in the Indus-
Saraswati civilization. The main sources that provide information about Yoga and associated
literature are available in the Vedas, Upanishads, Smritis, teachings of Buddha, Panini, the epics,
the Puranas, etc.
Afterwards, 500 BC to 800 AD is considered the classical period and also richest period in
growth of the Yoga. The commentary by Vyasa on Yoga Sutras was written during this period,
and two great religious teachers Mahavira and Buddha made their appearance during this time.
The eight-fold path by Buddha can be considered as the precursor of Yoga Sadhana. The
Bhagwad Gita presents, in greater detail, the concept of Gyan Yoga, Bhakti yoga, and Karma
yoga. They are timeless and are relevant even today. Maharishi Patanjali however is recognized
as Modern Yoga 's father. He did not develop Yoga, since it already existed in various ways. He
had it integrated into the program. He assimilated all things into a certain structure – Yoga
Sutras.
The Post-classical period stretches from 800 A.D. – 1700 A.D. During this period, Adi
Shankaracharya, Ramanujacharya were the more prominent contributors, and the teachings of
Suradasa, Mirabai, Tulsidas also gained prominence. Matsyendranath, Gorkshanatha, Suri,
Gheranda, Shrinivasa Bhatt were responsible for spreading Hatha yoga during this period. Later,
in the mid-nineteenth century, Swami Vivekananda took Yoga to the West. Raja Yoga was
developed by Ramana Maharshi, Ramakrishna Paramahansa, K Pattabhi Jois, Paramahansa
Yogananda. Shri Yogendraji made a vital contribution to the field of yoga by demystifying it and
making it available to the householder and made yoga accessible.
Yoga has evolved into the 21st century and has changed and grown over the years, but its
essence remains the same, which is becoming self-realized. The Covid-19 pandemic also has
made people sit bounded and with the life‘s challenges and so there is need for lifestyle change
and adaptation for healthy practices to balance and regulate themselves consciously or
unconsciously. Studies and mindful researches show that there is no better way to incorporate
this change than including Yoga in routine for a fixed time every day.
RELEVANCE OF YOGA FOR CHILDREN

Life is full of vicious circle and age is just a number and being into childhood, a child tosses
between multiple tasks, assignments and school pressures in the form of compulsory
extracurricular activities result of which their social and physical activities are on decline. Lot of
distracting activities surround kids, it could be peer pressure, competitive atmosphere or the
unnecessary pressure of getting engaged into advancing era of digital platform and technology, it
turns into insecurities and fear in children which also develop certain stress and health related
conditions for the children. It is also worth mentioning that not only these conditions but vast of
number children suffer from different forms of diseases that are looked upon to be treated on
medical grounds like Asthama, Diabetes, hypertension, depression, anxiety and more. But there
is strong need to understand the role of Yoga for children that has power to overcome all such
mentioned challenges. Yoga offers a solution which children can imbibe in their personalities by
practicing Yogic exercises at regular basis in playful ways. Yogic practices ensure right direction
of growth and development which result in improvement of their behaviour, performance and
personalities. (3)
A study from Columbia University found that after a 6-week programme that included yoga,
more than 90% of the participating children ages 6 to 11 with Attention deficit hyperactivity
disorder ADHD improved their academic performance. A 2012 study published in the American
Journal of Occupational Therapy found yoga helped improve school performance and sustained
attention in children with autism. Practicing yoga by a child may begin at early age of 3 years
under controlled conditions. National Commission for Protection of Child Rights and concerning
Ministry has also issued guidelines for practicing yoga at age group of 3 to 10 years children and
young adolescents of age upto 18 years.(4).
POTENTIAL BENEFITS OF YOGA FOR HEALTH AND WELL-BEING OF CHILDREN

The beauty of yoga is that its benefits are available to children of every age group, it is a
comprehensive approach for every child‘s health needs and to achieve their well-being. (5) Yoga
teaches children to love and embrace themselves, fostering their self-esteem. Benefits of children
practising yoga is that it improves Memory and Attention Span Practising yoga encourages
children to have a clearer mind and focus on their academic performance and extra-curricular
activities. Yoga is also beneficial for children suffering from special disorders like ADHD
(Attention Deficit Hyperactivity Disorder) by reducing some of its core symptoms like
hyperactivity, impulsivity and inattentiveness.(6) It develop Healthy eating habit which helps in
developing healthy eating habits in children which helps in maintaining calm and focused mind-
set. Yoga teaches self- acceptance and builds confidence Yoga allows children to learn and move
at their own pace in mastering new poses which helps in building confidence by creating a flow
between their body and mind. Learning yoga at a young age is incredibly valuable lessons
helping to a ―fight or flight‖ situation and clarifying self- doubt that a child faces during their
teenage and beyond. Yoga enhances immunity, Children often fall sick due to the lack of
immunity in their body. Yoga helps in overcoming it by stimulating the nerves, endocrine,
digestive and circulatory systems which enhances their functioning. When provided a support
system from family, school or societal level, following are the potential health outcomes of Yoga
(7):
Physical health outcome of yoga:
 Full body workout: Yoga improves overall fitness with a full-body workout which
positively target and improve more than just one body part.
 Flexibility: Children improve body postures and attain flexibility by practicing different
asanas.
 Yoga teaches body and self-awareness: Yoga asanas help kids understand how different
body parts work in sync with their breath to get whole body system together. This self-
awareness helps them respect, love and take care of their body.
 Increases immunity: A child's immune system is of utmost importance. The initial years
are the building blocks to a healthy future. Yoga is a natural booster which improves
resistance and helps build a strong defence mechanism which in turn improves the body‘s
immunity.
 Keeps the heart, respiratory and digestive system fit: Yoga focuses on one's breath which
makes sure there is a good circulation of oxygen and nutrient-rich blood to the heart.
Stomach pain, indigestion, flatulence and constipation are common issues faced by children.
Yoga helps strengthen the digestive system and combat these issues.
 Improves body posture: The sedentary lifestyle led by today's children leads to many
health issues including bad posture. Most children are glued to the screen, making them
overweight and obese. Yoga helps to improve one's body posture.
Emotional outcomes of yoga-

 Develops confidence and a sense of achievement: Endorphins are released during yoga
practise that combat feelings of stress and depression that children may be experiencing.
Endorphins lower stress hormones and increases a child‘s sense of wellbeing and promote
self-esteem.
 Teaches self-respect and empathy: Yoga is non-competitive. It teaches children to focus
on themselves and be aware of their own shortcomings. With constant practice it makes
them learn to overcome the shortcomings of their own body and not being judgmental about
their peers level of fitness and flexibility.
 Improves self-regulation: Yoga helps children identify, control and deal with their
emotions. The awareness that they develop about themselves through yoga helps them build
a balanced state of mind.
 Increases attention span and concentration: Children facing restlessness and impatience
can target to focus by Yoga on every single movement or breath, this helps increase the
attention span and builds their power of concentration.
 Feeling of well-being: Yoga helps find happiness within and teaches the entire universe is
connected and that each day is another chance to surf on the waves of life. It develops a
positive mindset in children that helps them stay happy and contented.
PRACTICING YOGA ASANAS AND THEIR ROLE

Studies suggest that each Yoga asanas has its significant role for children that inculcate great
zeal among them and work for their numerous benefits, chart below mention some important and
basic yoga poses that can be performed with fun to engage children into practicing Yoga (8):
Yoga Pose (Asana) Benefits of Asana
 Promoting relaxation
 Correcting posture
 Strengthening the muscles in the back
Easy sitting pose
1.  Increasing flexibility in the hips and legs
(Sukhasana)
 Decreasing stress
 Increasing focus
2. Child‘s pose  Promoting relaxation
(Balasana)  Increasing flexibility and strength in the ankles, legs, and
hips
 Releasing tension from the body (specifically the upper
body)
 Reducing stress
 Grounding oneself
 Calming oneself
 Increasing flexibility in the hips and legs
Half-lotus pose  Releasing tension from the body (specifically the upper
3. (Ardha Padmasana) body)
 Increasing creativity
 Strengthening awareness
 Strengthening the muscles in the chest, arms, and back,

and abdomen
 Reducing fatigue
 Promoting proper circulation
Cobra pose
 Thyroid disorder
4. (Bhujangasana)
 Heart disease
 Increasing positivity
 Increasing creativity
 Strengthening awareness
 Strengthening muscles in the core and spine

 Increasing flexibility in the legs and hips
Wide-angle seated
forward bend
5.  Improving digestion
(Upavistha Konasana)
 Decreasing frequency of belly aches
Seated forward fold  Decreasing stress
6.
(Paschimottanasana)  Improving digestion
 Decreasing frequency of belly aches
 Decreasing anxiety
 Relieving headaches
 Promoting creativity
 Strengthening the muscles in the legs and abdomen
 Improving digestion
Butterfly pose
7.  Calming oneself
(Baddha Konasana)
 Relieving headaches
 Strengthening the muscles in the legs, hips, glutes, and
core
Tree pose
8.  Promoting balance
(Vrksasana)
 Providing sensory input
 Strengthening the muscles in the legs, hips, chest, arms,

and back
 Promoting balance
 Providing sensory input
Warrior I
9.  Increasing circulation
(Virabhadrasana I)
 Reducing anxiety
 Promoting calmness and meditation
Corpse pose  Promoting relaxation
1
(Savasana)  Calming oneself
0.
Moreover Yoga is multi-disciplinary and a serious practice based on individual child‘s need and
everyday lives yet with great comprehensive approach.
LITERATURE REVIEW
Nanthakumar, C. (2018), For the study of benefits of Yoga in children describes the number of
children in Malaysia who suffer from stress & anxiety are increasing. Evidence indicates which
in many other nations, mind – body treatments such as cognitive exercise, meditation, & yoga is
used to alleviate and/or manage the psychological effects of stress & anxiety. Study was
systematic review looks at the yoga intervention as a form of meditative activity to help school
kids relieve stress & anxiety. Articles were retrieved or use a mix of PubMed / MEDLINE, and
PsycINFO repositories. The analysis covered both just peer reviewed publications and those
published in English. All reviewed studies had mentioned some form of exercise in meditative
activity which has training involved asanas (postures), pranayama (expansion of life-force),
dharana (concentration), & dhyana (meditation) that are the multiple forms to yoga. For the
research total of eight articles identified & met the inclusion criteria. The findings of this review
show that yoga practice has provided progress in the management and reduction of stress and
anxiety among other issues of health. Despite the difficulty in most, when not all of the research
analyzed, yoga appears to be an effective modality in terms of variability & sample size to help
children deal with stress and anxiety. Significantly it seems that if schools in Malaysia are able to
incorporate yoga as part of the curriculum in physical education this will certainly benefit the
students. (9)
Yadav et al. (2015) Yoga in Daily Life is a system of practice consisting of eight levels of
development in the areas of physical, mental, social and spiritual health. When mind and soul are
stable and under balance the mind then becomes calm and regulated. It provides opportunities to
communicate with loved ones and preserve social ties and contribute to holistic well-being. The
main goals of ―Yoga in Daily Life‖ are Physical Health, Mental Health, Social Health, Spiritual
Health, Self-Realization or realization of the Divine within us. These goals are attained by Love
and help for all living beings, Respect for life, protection of nature and the environment, A
peaceful state of mind, Full vegetarian diet, Pure thoughts and positive lifestyle, Physical, mental
and spiritual practices, Tolerance for all nations, cultures and religions. Pranayama is an
important, yet little known part of Yoga.Yogic methods are considered to enhance one's
efficiency overall performance. (10)
Telles et al. Child and Adolescent Psychiatry and Mental Health 2013, Effect of yoga or physical
exercise on physical, cognitive and emotional measures in children: a randomized controlled
trial, have separately reported the effects of physical exercise and yoga in children, showing
physical, cognitive and emotional benefits. In which randomized controlled trial on 98 school
children between 8 to 13 years assessed the effects of yoga or physical exercise on physical
fitness, cognitive performance, self-esteem, and teacher-rated behaviour and performance, in
school children. The results significantly showed that Yoga and physical exercise are useful
additions to the school routine, with physical exercise improving social self-esteem of children.
(11)
Dr Himani Khanna (2021), The Indian express, practicing yoga facilitates a greater release of
gamma-Aminobutyric acid (GABA) from the thalamus; GABA acts as a sort of ―grand inhibitor‖
of the brain, suppressing neural activity and helps the body and mind to relax. It can mimic the
effects of anti-anxiety drugs. Yoga can actually work to help to ―reset‖ your brain to a calmer,
more collected state. (12)
Hagen & Nayar (2014),Research has found that regularly practicing yoga can have a positive
impact on aspects of a student‘s or child‘s life including enhanced physical and mental well-
being, and may improve resilience, mood, their academic performance, average heart rate, and
self-regulation skills. Yoga can be introduced as a subject in educational institutes, as we need a
herd of resilient adolescents and youth as future generations. (13)
UNICEF says kids can practice many yoga poses without any risk and can get benefits that
includes increased flexibility and fitness, mindfulness and relaxation. It describes many forms of
yoga with their process and impacts. The International Day of Yoga also focused on the growing
importance of yoga post Covid-19 for well-being. (14)
According to The American Osteopathic Association, there are many physical health benefits of
yoga. A few key benefits of yoga for kids include: increased flexibility, increased muscle
strength and tone, improved respiration, energy and vitality, maintaining a balanced metabolism,
weight reduction, cardio and circulatory health, improved athletic performance and protection
from injury. (15)
In an article published by Front Psychiatry, researches reflect on the positive mental health
potential of Yoga for children which include: resilience, improved mood, increased self-
regulation, mental clarity, calmness and increased body awareness. (16)
SUGGESTIONS
On the basis of reviewed literature which show promising role of yoga for children, this
study suggest more certain studies are needed that covers longer-term and follow-up studies with
larger sample sizes and appropriate controlled groups, result of which concerns implementable
quality and are future oriented. It is suggested as next step, researches need to be multi-
disciplinary and preferably consist of both quantitative and qualitative methodologies in order to
develop this field of yoga research. The study suggest both type of studies including pre and post
intervention impact of Yoga and to develop a theoretical framework relating health and well-
being to adequate self-regulation processes in order to create a better theoretical understanding of
the potential effects of yoga. Also considering the interventions at educational settings like
school where much of child learning and development take place but only fraction of schools
that teaches Yoga, so majority of kids lacks the opportunity to learn and experience it. Yoga is an
inexpensive exercise that can even be done outside school as well, at the family and community
level. This develops great bonding among members involved and gives a separate time for
children that are often needed by them.
This review paper narrowed the scope of literature to focus on role of Yoga and its effectiveness
as an effective and complementary intervention for children and so there are limitations to this
study as well. The review did not discuss the quantitative analysis of the data and specific
parametric or diagnostic study of special category child has been excluded. Hence it opens the
areas of research to be conducted into the field with empirical and evidence based.
CONCLUSION
Children are vital to the nation‘s present and its future wealth, they have the intrinsic right of
protection and development. Most of their childhood children are fundamentally dependent on
the adults in their environment for the prevention of disease and the promotion and protection of
their health and well-being. Being aware about yoga and its intervention in appropriate age can
reap benefits for children and as the adults they will become. Practicing and adopting Yoga at an
early age will encourages self-esteem, boosts confidence and body awareness with physical
activity and teaches techniques for relaxation which can help them navigate life‘s challenges
with more ease.
REFERENCES
1- Basavaraddi, I.V. (2015). Yoga: Its Origin, History and Development. GoI: Ministry of External Affairs.
Available at: https://www.mea.gov.in/search-result.htm?25096/Yoga:_su_origen,_historia_y_desarrollo
2- The Yoga Institute: A Brief history of yoga. Available at: https://theyogainstitute.org/a-brief-history-of-yoga/
3- ICDS Module: Yoga for children. MoWCD. GoI. Available at: https://icds-wcd.nic.in/nnm/NNM-Web-
Contents/LEFT-MENU/Guidelines/Yoga_for_Children_of_age_3-6_years_English.pdf
4- NCPCR, Guidelines for Child Yoga, GoI. Available at:
https://ncpcr.gov.in/showfile.php?lang=1&level=1&&sublinkid=1566&lid=1639
5- Hagen, I. & Nayar, U.S (2014). Yoga for Children and Young People‘s Mental Health and Well-Being: Research
Review and Reflections on the Mental Health Potentials of Yoga. Front Psychiatry.
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3980104/
6- Samantha C L Cohen et al. (2018). Effects of Yoga on Attention, Impulsivity, and Hyperactivity in Preschool-
Aged Children with Attention-Deficit Hyperactivity Disorder Symptoms. PubMed.
https://pubmed.ncbi.nlm.nih.gov/29538185/#article-details
7- Merchant, S. (2019). The benefits of yoga for kids: How it can help children mentally and physically. Article:
Times of India. Available at: https://timesofindia.indiatimes.com/life-style/parenting/toddler-year-and-beyond/the-
benefits-of-yoga-for-kids-how-it-can-help-children-mentally-and-physically/articleshow/73032860.cms
8- Luterman, L.(2021). Yoga for Kids: 10 Easy Yoga Poses and Their Health Benefits. Emedihealth. Available at:
https://www.emedihealth.com/wellness/yoga-meditation/yoga-poses-for-kids
9- Nanthakumar, C. (2018). The benefits of yoga in children. Journal of Integrative Medicine, Science Press.
Available at:
https://www.researchgate.net/publication/321800256_The_benefits_of_yoga_in_children
10- Yadav, et al. (2015). Importance of Yoga in daily Life. Researchgate Publication
11- Telles, et al. (2013). Effect of yoga or physical exercise on physical, cognitive and emotional measures in
children: a randomized controlled trial. Child and Adolescent Psychiatry and Mental Health volume 7,
Article number: 37 (2013). Available at: https://capmh.biomedcentral.com/articles/10.1186/1753-2000-7-37#Bib1
12- Khanna, H. (2021). Yoga for kids: How to improve their physical and mental well-being. Article: The Indian
express. Available at: https://indianexpress.com/article/parenting/health-fitness/yoga-for-kids-how-to-improve-their-
physical-and-mental-well-being-7184115/
13- Hagen, I. & Nayar, U.S (2014). Yoga for Children and Young People‘s Mental Health and Well-Being:
Research Review and Reflections on the Mental Health Potentials of Yoga. Front Psychiatry. Available at:
14- UNICEF. (2020). International Day of Yoga: yoga‘s growing importance to post-COVID-19 wellbeing.
Available at: https://unric.org/en/international-day-of-yoga-yogas-growing-importance-to-post-covid-19-wellbeing/
15- American Osteopathic Association. Maintaining a regular yoga practice can provide physical and mental health
benefits. Available at: https://osteopathic.org/what-is-osteopathic-medicine/benefits-of-yoga/
16- Hagen, I. & Nayar, U.S (2014). Yoga for Children and Young People‘s Mental Health and Well-Being:
Research Review and Reflections on the Mental Health Potentials of Yoga. Front Psychiatry. Available at:
Influences of Meditation on Positive Mental Health in Pregnant Women - A

Review
Bhavika Joshi
Research Scholar
Lakulish Yoga University, Ahemdabad, Gujarat
ABSTRACT
Pregnancy is a crucial period for every woman, in which physical, mental, emotional, and
intellectual challenges faced by woman. In Morden time woman have to face certain types of
challenges during her pregnancy. These types of challenges may create stress, anxiety, fear of
future etc, it may disturb mental peace and stability of the woman. Mental peace and stability are
the major attributes of sound mental health. Positive mental health is possible only in the absence
of tension, stress, anxiety in life. Positive mental health is treasure for pregnant woman. In
addition, research has shown that poor mental health during pregnancy can lead to many health
consequences, such as premature birth, low birth weight and learning disabilities in the child
later life. Meditation is useful tool for maintaining positive mental health. In this review article, I
am discussing the effects of meditation in maintaining calmness of the mind. Meditation work
like tranquilizer for antenatal mother during Morden time. Meditation is preventive aspects for
positive mental health. Meditation is the strongest foundation for building mental health during
pregnancy. Pregnant woman, who is practicing meditation regularly may free from all negative
emotions and prevent from mental illness too.
Keywords: Pregnancy, Meditation, Mental Health
INTRODUCTION
Pregnancy is the result of fertilization process between sperm and ovum where the fetus is
expected to grow and develop normally.1 Pregnant women generally have the same physiological
condition. However, as each person is different, the development of fetus might be different
between individuals. Besides physical health, mental health is also an important factor that needs
to observe and considered in pregnant women.2
During this period if a pregnant woman gain stress due to physical and social
circumstances which cause impact on her health as well as fetal wellbeing.3 Under modern
lifestyle of comforts, maternity is growing tough and complicated day by day as women in
modern society leave all exercises and even normal physical activities as soon as pregnancy is
confirmed. In today society with fast growing industrialization, vehicles and luxurious lifestyle
thus increases expectation and demands which directly or indirectly cause anxiety, stress etc.
Physical exercises can be helpful in the management of stress and other associated condition or
systems accompanying pregnancy such as edema, gestational hypertension or diabetes, mood
instability, musculoskeletal discomfort, aches, and weight gain.4 Psychological stressors can lead
to distress and result in autonomic arousal and activation of stress response. Persistent stress can
disrupt the stress mechanism and elevated cortisol.5
Mental health has been a particular concern in worldwide, so that the promotion,
precaution, and medication of mental illness has come under Sustainable Development Goals
2030 (Rebar and Taylor, 2017) and is a part of healthy family indicator (Mapping, Sustainable
and Goals, 2015). Pregnant women frequently experience some challenges to conform to
physical, mental, and social changes that relate with the pregnancy (Kusaka et al., 2016). The
response of some changes can cause prenatal mental disorder, such as depression, anxiety, and
Post-traumatic stress disorder (PTSD) (Yildiz, Ayers and Phillips, 2017). Mental disorders are
highly prevalent during pregnancy and impose a major burden for the expectant mother, her
environment, and the health care system. The prevalence rate of depression has been reported to
be 11%-17% in women during the peripartum period, depending on the gestational age. 6,7
Nowadays, there are complementary therapies developed and studied to improve mental
and physical health of pregnant women such as prenatal yoga.8 Various pregnancy complications
like hypertension, preeclampsia and low birth weight have been strongly correlated with
maternal stress. One of the connecting links between pregnancy complications and maternal
stress is mind body intervention which can be part of complementary and alternative medicine.
(CAM).9 Healthy mind is associated with good physical health. Therefore, healthy pregnancy
also starts from strong mental health. Based on this issue, we are interested to explore prenatal
yoga and its effect toward mental health on pregnant women. Evidence suggests yoga and
meditation as an intervention has a strong relationship to positive health outcomes,
overall wellbeing, and adjunctive treatment for disease. (chen, yang, wang and zang
2013) 10
What is Meditation?
Meditation is branch of yoga practice is extremely beneficial to mankind in maintaining sound

physical as well as mental health. The word meditation stems from the latin meditari, which
means to participate in contemplation or deliberation. Meditation includes variety of practices
aimed at focusing attention and awareness. Two general forms of meditation exist. These are
focused attention and open monitoring. 11 Basically, mediation process involves reducing the
speed and number of thoughts in the mind. 12
Application of Mediation: -
Meditation has been practiced for thousands of years. Meditation originally was meant to help
deepen understanding of the sacred and mystical forces of life. These days, meditation is
commonly used for relaxation and stress reduction. Meditation is considered a type of mind-body
complementary medicine. Meditation can produce a deep state of relaxation and a tranquil
mind.13
To date, meditation technology is gradually applied to the treatment and prevention of various
mental illnesses. Particularly in major depressive disorders, it can be an alternative therapy of
medication at the maintenance stage; meditation techniques may become an adjunctive treatment
for patients with substance-related and addiction disorders as well as PTSD. However, the
application of meditation techniques is still in its early stages in schizophrenia and attention
deficit and hyperactivity disorders (ADHD), and more research is required to further verify its
efficacy.14
Nowadays, meditation is used to refer to a large number of diverse techniques These

include contemplation, concentration, use of nature sounds such as the ocean, guided meditation,
meditative movement exercises such as Yoga and tai chi, qigong, breathing exercises,
and Mantra. These techniques work at different levels such as the senses, mind, intellect, and
emotions. Some techniques are easy to learn and practice, while others are more difficult and
can result in participants giving up the practice rather quickly. According to Vedic science (the
knowledge of the Vedic texts of ancient India), the true purpose of meditation is to connect
oneself to one's deep inner Self. 15
Effects of Meditation:
Psychological benefits include
 Accumulated stresses are removed

 Energy is increased
 Decreased anxiety
 Decreased depression
 Reduction in pain (both physical and psychological),
 Improved memory,
 Increased Efficiency etc.
Physiological benefits include
 Reduced blood pressure

 Reduced Heart rate
 Reduced Lactate
 Reduced Cortisol
 Reduced Epinephrine
 Decreased Metabolism
 Balance oxygen utilization and carbon dioxide elimination etc.16
REVIEW OF LITERATURE:
There have been a number of studies in the literature recognising the impact of
meditation and yoga in pregnancy. One such recent study examined the effectiveness
of two relaxation techniques (progressive muscle relaxation and diaphragmatic
breathing) during pregnancy. 17 The results of the study demonstrate significant
benefits from the use of the techniques in the psychological state of the pregnant
women. The systematic implementation of the proposed relaxation techniques
contributed in the reduction of perceived stress and anxiety and increased the sense of
internal control. They also found changes in many lifestyle factors associated with
stress during pregnancy. 18
In a simpler way, it is the perception of one‘s own body and breathing without any external
influences on the mind. Breath meditation is an important way to tackle stress (―Breath
meditation‖, 2014).19
Mindfulness helps to reduce stress, improve psychological well-being, cope with chronic illness
as well as serves as an adjunctive treatment for psychiatric disorders (Sharma & Rush, 2014).20
Mindfulness-based meditation helps to regulate stress through modulation of autonomic nervous

system (Nijjar et al., 2014)21
DISCUSSION:
Pregnancy is a developmental crisis period in which women undergo profound biological,
physiological, and psychological changes. It has been argued that improvement in the
psychological health level of the pregnant women has significant benefits for the pregnant
adaptation to pregnancy, prenatal attachment, and mother- child health. In the relevant literature,
it has been reported that the meditation performed in yoga practice contributes positively to
eliminating tension and stress in pregnancy, development of self-identity, increase motivation,
increase in the emotions of love, affection, and feelings of happiness. In the related literature, it
has been suggested that the meditation involved in the yoga practice, effective in eliminating the
stress and anxiety affecting the physical and mental health conditions…in other studies, it has
been demonstrated that pregnancy yoga positively affects the quality of life of pregnant.
CONCLUSION:
Prenatal Meditation is an effective method in increasing the pregnant‘s psychological health and
important for maintaining positive mental health during pregnancy. Pregnant women can manage
her mental health and through that physical health also. In the related literature, I have concluded
that the meditation is strongest foundation for mental health of women and child both.
REFERENCES:
1. S Narendra, R Nagrathna, H R Nagendra (2017): Yoga for pregnancy, Swami Vivekanad Yoga prakshan,
Banglore, p;15-20.
2. R Akarsu, G Rathfisch (2018): The effect of pregnancy yoga on the pregnant‘s psychological health and
prenatal atthchment, Indian Journal of traditional Knowledge.
3. K Kumar, R Chanrakar (2016): To study the effect of integrated yoga practice on stress during pregnancy,
Imperial Journal of interdisciplinary research, 2 (9)
4. A Vijiyalakshmi (2015): The effect of cognitive behavior therapy and yoga therapy for pregnant women,
Journal of yoga and physical therapy, 5(2).
5. Mary Coussons (2013): Effects of prenatal stress on pregnancy and human development: mechanism and
pathways, Obstet Med, 6(2), 52-57
6. H A Bennett,A Einarson, A Taddio ,G Koren ,TR Einarson (2004): Prevalence of depression during pregnancy:
systematic review. Obstet Gynecol ,103(4):698-709.
7. L Underwood , K Waldie,S D'Souza, ER Peterson,S Morton(2016): A review of longitudinal studies on
antenatal and postnatal depression. Arch Womens Ment Health,19(5):711-720
8. R Danti, R Nuzuliana (2020): Prenatal yoga for mental health: A systematic literature review, Vol 24, Advances
in Health Sciences research.
9. C Duchette, DV Tolusso, WJ Stone, Mm Blankenship (2021): Prenatal yoga and mental health during covid 19
pandemic: A randomized control trial, OBM integrative and complementary medicine, 6(4), 19
10. Chen, Yang, Wang, Zhang (2013): A randomized controlled trial of the effects of brief mindfulness meditation
on anxiety symptoms and systolic blood pressure in Chinese nursing students, 33(10), 1166-72.
11. W Marchand ( ): Neural Mechanism of mindfulness and meditation: Evidence from neuroimaging studies,
world journal of radiology.
12. S Narendra, R Nagrathna, H R Nagendra (2017): Yoga for pregnancy, Swami Vivekanad Yoga prakshan,
Banglore
13. H Sharma (2015): Meditation: Process and Effects, An International Journal of resesrch in ayurveda, 36(3):
233–237
14. R Danti, R Nuzuliana (2020): Prenatal yoga for mental health: A systematic literature review, Vol 24,
Advances in Health Sciences research.
15. R Danti, R Nuzuliana (2020): Prenatal yoga for mental health: A systematic literature review, Vol 24, Advances
in Health Sciences research.
16. H Sharma (2015): Meditation: Process and Effects, An International Journal of resesrch in ayurveda, 36(3):
233–237
17. Chuntharapat, S., W. Petpichetchian & U. Hatthakit, (2008). Yoga during pregnancy: Effects on
maternal comfort, labour pain and birth outcomes., Complementary therapies in clinical practice
14(2), 105–15
18. Tragea, C., G.P. Chrousos, E.C. Alexopoulos & C. Darviri, (2014). A randomized controlled trial
of the effects of a stress management programme during pregnancy., Complementary therapies in
medicine 22(2), 203–11
19. Breath meditation: A great way to relieve stress (2014). Harvard Mens Health Watch, 18, 5.
20. Sharma, M., & Rush, S. E. (2014). Mindfulness-Based Stress Reduction as a Stress Management Intervention
for Healthy Individuals: A Systematic Review. Journal of Evidence based complementary Alternative
Medicine, 19, 271-86.
21. Nijjar, P. S., Puppala, V. K., Dickinson, O., Duval, S., Duprez, D., Kreitzer, M. J., … Benditt, D. G. (2014).
Modulation of the autonomic nervous system assessed through heart rate variability by a mindfulness based
stress reduction program. International Journal of Cardiology, 177, 157-9.
Socio-Economic Impact of Lockdownon Daily Wage Workers Physical

Health
Deepak Kumar Gupta

Sanyam Bhagat
Student, Department of Social Work, University of Lucknow
Abstract
India is a developing country where the majority of the population relies on daily wage labour.
The persons who manage their daily earning are known as daily wage employees. Due to the
severeincreaseincovid-19casesduringthelockdownperiod, most of the daily wage earners were
Restricted to earning at least their daily wage to manage their daily expenses, and as a result,
their socio-economic situation was impacted, resulted in unannounced decline in their physical
health. The goal of this study is to look into the worst effects of lockdown on daily wage
workers socio- economic and physical health, as well as how they deal with their daily
expenses. Because lockdown was imposed across the country, most literate and illiterate people
were unaware of it, and when they learned that their earnings would be halted, they became
anxious. The research will look at several aspects of daily wage workers' lifestyles, earning in
capabilities, battles, economic crisis management, and health difficulties that have arisen as a
result of the critical imposition of lockdown. Studying how they conquered or attempted to
overcome the circumstance is also important.
Keywords: Socio-economics, Lockdown, Daily wage workers, Physical health
Introduction:
Every civilian on the ground, particularly daily wage laborers and earners, was affected by the
nationwidelockdown.Workersearningadailywageearnandspendmoneyonadailybasis.They have a
small amount of money set aside for the future. As a result, when lockdown was imposed due to
the emergence of Covid-19, their lifestyles changed in the opposite direction. All of their
savings were used to cover their basic living expenses. The majority of daily wage employees
in cities come from villages, and because due to the lockdown, all modes of transportation were
halted for a short period of time. The majority of the earners walked to their hometown, which
must have resulted in health problems. Because most government hospitals were full of covid-
19 patients, they were left with only one option: private hospitals. Many wage earners have
access to farmland in their village, but many do not. As a result, those who had land began
farming, while those who did not, began working in occupations for which they lacked the
necessary skills, causing even more worry. First, they were concerned about their everyday
expenses, and second, they entered a field in which they lacked experience. The entire study's
goal was to determine the socioeconomic impact of lockdown on daily wage workers, as well as
whether they experienced any physical health issues during that time. If yes, how did they
manage all of their health expenses even after earning difficulties? The purpose of this study
was to see if the earners or their family members had any physical health problems or if they
were forced to borrow money to treat their ailments.
Objective:
1. To study the socioeconomic impact of lockdown on the physical health of daily wage
workers.
2. To analyze daily wage workers' problem-solving approaches through interaction.
3. To evaluate how daily wage workers' lifestyles have changed as a result of the
lockdown.
4. To learn how they overcame their earning boundaries.
Need of the Study:

To see if the lockdown had any effect on daily wage earners' physical health, and how they dealt
with it if they had.
Methodology:
The study was conducted using a Google questionnaire that was completed by the paper's
author and co-author after one-to-one interviews with 28 daily wage workers. These workers
work in a variety of occupation, including running tea stalls, fruit and vegetable stalls, roadside
hair dresser, rickshaw pullers, tempo drivers, and other food vendors. The questionnaire were
questions were created in such a way that we could understand the actual figure so impacts and
economic concerns, as well as health issues and other associated problems. The entire survey
was aimed to gather information from daily wage laborers working in some parts
ofLucknow.Theauthorandco-authorbelievethattheremustbeagapbetweenthesedaily wage earners'
employment, as they touch on a variety of occupations. To collect data, the author used a main
source of data and scheduled
Interviews, constructed a questionnaire, and adopted attitude measures. The study will focus on
the negative effects of lockdown on a certain segment of society, although many of us were
enjoying lockdown time with our families while these daily wage earners were having a
difficult time staying at home. Since we only had a limited amount of time to conduct the study,
we acknowledge that mistakes may have occurred.
Discussion and Findings:
Figure 1 pie-chart depicting no. of respondents knowing about lockdown
Figure 2 pie-chart depicting no. of respondents impacted from lockdown
Figure 3 pie-chart depicting no. of respondents faced types of problems
Figure 4 pie-chart depicting no. of respondents how they felt staying at home.
Analysis and Interpretation:

Since the purpose of the study was to determine whether these respondents and their family
members became ill during the lockdown or were already ill, how did they manage medical
bills, did they borrow money, or did they spend all of their savings? In a nutshell, the effects
they suffered during lockdown; the authors discovered that only a small percentage of
respondents became ill during the lockdown and were able to recover by borrowing money. The
majority of those who responded said they were not suffering from any physical issues. Instead,
some people and government ideas and programs assisted them.
Findings/ Results:
Figure 1 shows that 96.4 percent of respondents were unaware of the lockdown, while Figure
2 shows that 40 percent of respondents were entirely impacted by the lockdown, and 15 percent
felt normally during lockdown. While 48 percent of respondents were impacted socio-
economically as shown in figure no. 3 while 37 percent of respondents faced economic
problems only. Approximately 43 percent of respondents felt stressful during lockdown where
as 22 percent of respondents were relaxed with their family stay in gathome and 14 percent felt
anxiousasdepictedinfigureno.4.Followingone-to-one interviews with respondents, authors
discovered that during lockdown, respondents engaged in other work in order to cover daily
expenses; however, because they were not properly trained for that work, mistakes and minor
accidents occurred, negatively impacting their physical well-being. Some respondents stated
that their expenses exceed their earnings and that while in lockdown, they were forced to
borrow money to cover their daily needs, and that they are still unable to repay the loan. Some
respondents claimed that they are still unable to handle all of their expenses, even after the
lockdown was lifted; as a result, they have reduced their expenses and some have discontinued
their children's schooling so that they can repay the loan and can have at least two times meal.
Suggestions:
Though government helped people through ration distribution and some respondents told that
they were receiving some amount of Rs 100-200 per day, but majority of our respondents
claimed that they were not getting any kind of monetary help throughout the lockdown. After
examining the position of daily wage earners during the lockdown, we can safely claim
that the government should create some policies and programs ahead of time the next
time if it is necessary to impose the lockdown.
References:
1. Jessica Hamzellou 245 (3275), 7, 2020 World in Lockdown.

2. JN Shah, Quarantine, isolation and lockdown: in context of Covid.
Importance of Contentment Described in Yoga Philosophy from the Perspective of
Practical Life
Dr. Sunil Kumar Mishra
Assistant Professor, Mats University, Raipur
Yogesh Kumar
Research scholar, Mats University, Raipur
Abstract
In today's current perspective, human life is not organized due to dissatisfaction. Due to
modern technology, dissatisfaction in human life has been seen as one of the main reasons.
Today a person is becoming ambitious and is becoming eager to see the material pleasures of
the people and is running after the attainment of the same material comforts, due to which the
dissatisfaction is spreading in his life. To eliminate this discontent, Maharishi Patanjali and
other sages and scholars have defined contentment as the states of mind that are contentment
and peace.(Roy & Suriya, 2020)The distinction among human beings is due to caste, religion
(vote), property, and education. The person is disturbed and distracted, it is only because of
the differences of human beings that differences arise in opposition, due to the opposition,
there is a dispute between the conscious or the unconscious, which is the reason for the
disturbed and disturbed. In this situation, it becomes difficult to concentrate the mind. If there
is no concentration of the mind, the peace of the person also gets destroyed. When the flame
of the Self-Deep does not tremble even with the wind of lust, then there is contentment and
peace. And through this contentment or by following the path of this contentment, human life
can be successful. (Krishnan, 2006)
Keywords: Practical life, Contentment, Joy, Happiness, Yoga Philosophy, Concentration,
Peace.
Introduction:
In the modern era, every person whether the lower class and middle class and upper class are
educated, illiterate or present a job, whether rural agricultural head, all the people keep on
introducing their daily activities from morning till night for their daily living. But through the
direct and indirect mental and physical aspects from the events of the environment around
them, they keep passing through their effects through direct experience, as in the initial
situation of the prevailing Karona period, no country had imagined after hearing the message
of foreign countries. His direct influence is quick to read in his own family environment.
Because according to the thinking of the common man, it was only an epidemic of another
country, its effects were being imagined far from direct. But in practice, its effect was
opposite to the imagination and direct effects are being experienced by the general public, in
which the practical life of every country-from abroad to state, city, rural and every people is
seen scattered, as well as the vision of each house with a subtle observation. By doing this, it
is known that people's awareness of health and change in thinking towards English
medicines, Ayurveda, Yoga daily routine is clearly visible.(MacNeill, 2011)
Therefore, in this special situation, today there is a fundamental and universal problem
between all the classes and all the countries and the whole world, that how to achieve
happiness or the choice of the means of highest happiness and how the noun of medium can
be obtained experimentally. , In which the matter of material happiness, mental happiness and
spiritual happiness may vary according to the country, time and circumstance, but practical
things with physical, mental and spiritual sorrows, which can be properly followed and can
be reached near happiness, it is described in the Patanjali Yoga Sutra. The highest happiness
can be achieved by following 'Santosh'.(Shastri, 2006)
Today, in spite of all the things and resources humans have in the modern environment, they
do not have any other medium instead of 'satisfaction'. The act of showing mental happiness
and optimistic outlook like a spiritual bridge to the feeling of 'contentment'. Santosh: Santosh
is said to be the solution. In yoga, solution is a means through which practice becomes
efficient, because those whose mind is not satisfied, their mind cannot be concentrated. The
yogi does not realize the lack of anything in his mind that is why his mind naturally
concentrates due to being satisfied. By being content, the yogi gets wonderful and
unparalleled ultimate happiness. Only that person is complete who is satisfied, because he
knows the love, passion of God and he performs his duties perfectly, he is supremely happy
knowing the truth and bliss.(Mulla & Krishnan, 2006)
The seeker searches for the peace of the person in which his intellect is firmly established in
the Supreme Soul and not the void peace of the deceased.
Santosh - The desire to get more than the enjoyment (substance) that a person has and not
wanting to get those useful and other things is called contentment.
In the beginning, the material which is received by the yoga seeker is sufficient for yoga. A
yoga seeker should not desire more than that.
The work of storing water is being done from an earthen pot, so why should one wish for a
gold pitcher. A contented person is the richest and happiest person in the world. There is no
greater poverty in this world than a dissatisfied person. The symptom of dryness is the desire
to get more and more things. The sign of opulence is perfection, whereas the wealth of a yogi
is contentment.(Bosco, 2021)
Maha Bharat Adiparva 84/14
Desire is the root of all suffering. This desire is so strong that as the body gets older, it does
not grow old but becomes even stronger. Therefore the one who has to give up desire
(Trishna) attains the true (the ultimate happiness).
The commentator Vyasadeva has also said the same thing –
Manusmriti
That is, all the happiness of sandalwood, garland, Vanita food etc. in this world and all the
pleasures of heaven - the divine pleasure that comes from drinking nectar, Apsarabhog, etc.
These two types of happiness together are not even equal to the 16th (sixteenth) degree of the
ultimate happiness from contentment.
In VasisthaSamhita:-
½
If a man's mind is satisfied in profit as a result of courageous work, then in such a situation,
the intellect of man is said to be pleasing satisfaction by the sages.
Most of the human beings are in search of happiness, but there are very few people who find
such a way to give them satisfaction. People in the desire of happiness bend towards
momentary pleasures such as television, cinema, sports etc., but they remain unfamiliar with
lasting happiness. People want position, power and material possession, in return they get
results - uncertainty, fear, insecurity. And mental ailments, physical ailments.(Digambarji
Swami, Jha Dr. Pitamber, 2009)
We should be satisfied, have a creative attitude full of enthusiasm towards life, there are very
simple ways to do this. This remedy is so simple that people do not even think about it. The
remedy is to take the growth and expansion of our consciousness to a higher level and sit in
the infinite depths of the mind. In this situation, when you will know your mind, then it will
experience the joy and peace that gives the experience of happiness, all the big and small
struggles of life will seem insignificant. Even in this situation, while spending your life in
rites, you will perform duties with your co-workers, in this situation you will get complete
satisfaction. Then your life will become successful, meaningful and will be free from all the
low thoughts in which most of the people keep mulling over for manifold
happiness.(Yupapin, 2014)
The main thing in the way to get satisfaction and happiness is to change your mind, expand
and develop your awareness, be aware of the subtle processes of the mind, happiness will
automatically come to you, this is a good remedy for happiness and contentment. Meditation
is mentioned as a solution. All this process can be done through meditation.
The cause of our sorrows is the mental combination. For the pursuit of happiness, we keep
trying to strengthen our ego, as a result of this, we make various desires such as attainment of
wealth, food and drink, dignity, the attainment of happiness in establishing sovereignty,
which is visible. is momentary. We try to nurture our ego to experience happiness. , In this
effort, other people may also suffer, as a result of which the environment gets polluted due to
hatred, worry, fear and stress etc. This path has the opposite result of the pursuit of happiness.
If we do not get the desired thing, then many kinds of sorrow, tension and mental disturbance
start spreading in our mind. When we live in a state of despair, dissatisfaction and sorrow,
then curiosity about the present life arises and along with them, by not following the proper
human values, we start moving towards the wrong path. Contentment gives the ability to face
every situation of life, most of the people's mood keeps on changing according to the ups and
downs of life, the state of mind that changes every moment (sometimes anger - sometimes
despair) is not suitable for meditation. Would have been
Therefore contentment is needed and makes one skilled for meditation. Artificial satisfaction
leads to separation from inner satisfaction, so inner satisfaction should be the fundamental
priority. Generally, the statement that "the easier to say, the more difficult to do" is to accept
the result obtained by following the Yama-Niyama for the descent of contentment.
वॊतोऴदनुत्तभ वुखराब्
Satisfaction leads to a feeling of great happiness. Contentment is of utmost importance in the
life of the seeker, it is especially necessary for the seeker who wants to do high spiritual
practice, in this, the seeker is moving ahead in the path of self-realization. Self-interview can
be done. The person who is dissatisfied has less chance of success in higher spiritual practice.
Discontent is such a cover that has been called avidya. There is a condition to remove the veil
of avidya before yoga practice, because dissatisfaction gives rise to many psychiatric
diseases, it is formed due to frustration. When the mind of a seeker is in dissatisfaction then
how can he do sadhna.(Saraswati Swami Satyanand, 2004)
By following the rules of Yama, success also comes in meditation. In meditation, it is

essential to separate the necessary awareness from veils, mental errors and frustrations. For
this it is necessary to have the practice of contentment, from contentment one feels
indescribable joy. After this the seeker can move forward in the path of meditation and can
become successful. Frustrations arise in the state of dissatisfaction, making it impossible for
such seekers to succeed in meditation.
Conclusion:
For attainment of happiness mentally and spiritually, it is necessary to do the sadhna of
contentment. Satisfaction is achieved. You can move forward in the path of yoga only after
doing the sadhna of contentment, contentment is very important for achieving happiness in
life. , Dissatisfaction cannot be even a momentary happiness, it is the duty of a yoga seeker to
be satisfied with the results obtained after performing karma in practical life. Due to this the
mind becomes calm and lonely, due to which further spiritual practice on the path of yoga
becomes easy. In the state of dissatisfaction, when there is sufficient resources, the person
remains unhappy in the present time due to the state of desire, whereas in the state of
satisfaction, even if there is insufficient resources, the person is always in a state of happiness
in the present time due to satisfaction.
Reference -
1. Bosco, M. G. (2021). Yoga and Economics. January 2016.
https://doi.org/10.13140/RG.2.2.35096.52484
2. Digambarji Swami, Jha Dr. Pitamber. (2009). Sahai Shree Gyan Shankar, Vasisthasamhita
(Yogakand). Shri Om Prakash Tiwari, Secretary, Kaivalyadham Shri Manmadhav Yoga Mandir
Committee,.
3. Krishnan, S. (2006). Personality development through Yoga practices. Indian Journal of Traditional
Knowledge (IJTK), 05(4), 445–449.
4. MacNeill, P. U. (2011). Yoga and Ethics. Yoga - Philosophy for Everyone, April, 187–199.
https://doi.org/10.1002/9781118121450.ch18
5. Mulla, Z. R., & Krishnan, V. R. (2006). Karma Yoga: A conceptualization and validation of the Indian
philosophy of work. Journal of Indian Psychology, 24(1&2), 26–43.
https://sites.google.com/site/venkatrkrishnan/home/writings/fulltext/zubin.pdf
6. Roy, G. T., & Suriya, P. (2020). An Interpretation and Application of the ‗Four Paths of Yoga‘‘ for a
Positive Well-Being.‘ 41–66. https://doi.org/10.4018/978-1-7998-1185-5.ch003
7. Saraswati Swami Satyanand. (2004). The Four Steps of Liberation (Yoga Commentary of Patanjali‘s
Yoga Sutras)". Publishers Publications Trust, Munger, Bihar, India,.
8. Shastri, D. V. (2006). Yoga Vigyan Pradipika. RD Pandey Satyam Publishing House New Delhi.
9. Yupapin, P. P. (2014). Existence of Spirit : The Origin of Life. 1(1), 1–3.
Role of Shatkarma in Body Cleansing

Gyan Prakash
Yoga Instructor, Yog Wellness Centre, Moradabad
Dr. Pawan Kumar
Assistant Professor, Gurukula Kangri (Deemed to be University) Haridwar
Abstract
Aim of current study is to describe the role of yoga in body cleansing. Different cleansing
techniques enhance blood flow, oxygen level and vital force in body tissues, muscles and
organs. The present paper focuses on how shatkarma cleans the body. These are a set of six
yogic cleansing techniques described in the Hatha Yogic texts.
Yoga was originated nearly thousands years ago. Hathayoga, an introductory stage of
physical purification. It is used to stretch and strengthen the entire body and brings flexibility
in body. Shatkarma play an important role in cleansing the system which is an important part
of yogic practices. The yoga practitioners have revealed that impurities in internal body
adversely affect the state of mind. The yogic exercises tones up and massage the muscles,
tissues, organs that remove old stagnant blood and increase oxygenated blood. Several
healths related benefits of these cleansing procedures are indicated in the traditional yoga
texts. Prime objective of the study is to enhance awareness of Shatkarma therapy on various
ailments in people. These are primarily unexplored practices that must be learned and
performed under the supervision of a qualified teacher. However, there is no any
comprehensive literature about the scientific evidence on Shatkriya. Hence, we searched the
relevant research articles in PubMed and Google Scholar. The search yielded a total 500
research articles, published from 1980 to June 2021. Based on the inclusion and exclusion
criteria, 132 articles were included in this review. We found many scientific studieson four
out of six cleansing procedures. Results showed that Shatkarma is good practice for
cleansing the body. Based on findings, we conclude that Shatkarma therapy is well suited for
body purification.
Key Words: Shatkarma Practices, Body Cleansing, Health.
Introduction:
Yoga is an ancient psycho-physical discipline that has been used for centuries for spiritual
uplift. It all starts with the stability and health of the body as a means of human existence.
Hence, the science of yoga emphasizes cleansing processes for purification before practicing
asana and pranayama. These are shatkarma or shatkriyas. When we divide shatkarma, it is a
combination of two words: ‗shat‘ means ‗six‘ and karma means ‗action‘ or ‗kriya‘. Before
you start practicing pranayama, it is necessary to eliminate any imbalance in the doshas.
Physiologically, efforts should be made to clear mucus blockages in the respiratory tract,
excess fat from the body and excessive secretion of gastric juice from the stomach. In
addition, these practices are believed to have a healing and rejuvenating effect on the organs
of various systems.
Hatha Yoga is known for six cleansing techniques, from the forehead to the anus. Although
the order of these practices in hatha yoga is different, for easy memorization, let's discuss
Dhauti first and Kapalbhati last. Shatkarmas are very powerful practices that cannot be
learned from books or taught to inexperienced people. To teach them, you need to have the
right knowledge and skills. Shatkarmas are said to be secret practices as everyone should be
personally instructed on how to perform them, how to teach them and how often, based on
individual needs, etc. These practices require a qualified and experienced teacher to teach.
There are three Tridoshas: vata (wind), pitta (bile), and kapha (phlegm). In Ayurveda and
yoga they are called "tridosha". According to the ayurveda, 140 kinds of diseases arise in the
human body due to the imbalance of the tridoshas, with 80 type of diseases arising from vata,
40 from pitta and 20 from kapha. Due to the imbalance of the Tridoshas, diseases that arise in
the body. Through the proper use of Shatakarma desired benefits have been found in
balancing the Tridoshas. There must be a state of balance between these tridoshas in the
body. An imbalance in one of the moods causes deterioration or frustration. Shatkarmas
specifically increase the vital capacity of the practitioner. They were intended not only for
treatment, but also for the prevention of diseases, the achievement of health and harmony,
and the elimination of old age. It also creates harmony between body and mind and prepares
the aspirant for further practice. As they ensure the regular and perfect functioning of the
body system, it is inevitable that through these practices the mind is free from agitation and
fear and therefore is able to concentrate better and move towards dhyana (meditation).
Dhauti:
The dhauti is divided into four categories: antara dhauti (gastrointestinal), danta (teeth &
gums), hrid (heart) and mula-shodhana (rectal)[2]. In which antara dhauti (internal organs
washing) become also four types- Vatsara (wind), Varisara (water), Vahnisara or agnisara (
Fire) and Bahishkrata dhauti. Dant dhauti is five types Dantmul(gums)[7], Jihva-
shodhana(tongue), karn-randhra(both ears) and kapal-randhra dhauti.[3] Here Hrid means
the ‗heart‘ and dhauti means the ‗washing of the organs‘.[1] It is closely related to the heart
and adjacent organs such as the stomach.[11] This Hrid Dhauti is divided into three
modalities: Danda (stem), Vamana (water vomit) and Vastra (fabric).[5] It cleans the
oesophagus and stomach in three ways and helps treat the upper respiratory and digestive
systems. It also cleanses the digestive system from the mouth to the stomach.[4] Mula-
Shodhana is one of thedivisions of dhauti in Hatha Yoga. Its literal meaning is to cleanse the
root of the body. Hence, Mula Shodhana, also known as Ganesh-Kriya, refers to the process
of cleansing the anus and rectum.[6] Of course, this also helps if you suffer from
constipation, because it stimulates your intestines to release the water that needs to go out.
Basti:
Basti is also called a yogic ‗enema‘. It is of two types: jala (water) and sthala (dry)[14].
This practice involves colon cleansing. During this practice, negative pressure develops in
the intra-abdominal cavity, which carries water into the colon through the anus. In many
cases, a straw is inserted into the anus to easily release the water. During the sthala,
instead of water, air is drawn into the large intestine, which cleans the large intestine,
creating positive air pressure in these parts and removes the stool, pushing the entire
volume of air through the anus. Both Jala and Sthala provide intestinal health. [15]
Neti:
In Sanskrit, no suitable meaning of the word neti has been found, but for our understanding
neti is the cleansing of the nasal cavity.[8] The practice of neti is divided into four parts: jala
(water), sutra (catheter), dugdha (milk), and ghrita (ghee). In addition to the neti sutra, the
other three neti practices require a neti pot, and the neti sutra requires a cotton thread soaked
in wax or ghee. The four neti practices help cleanse the nasal cavity and therefore cleanse the
frontal, ethmoid, maxillary and sphenoid sinuses.[9] Sinuses are porous in nature and trap air.
However, fluid retention in the sinuses leads to many complications such as sinusitis.[10]
However, how the sinus drainage process takes place needs to be understood
experimentally.[17]
Nauli:
The meaning of Nauli is ‗abdominal massage‘. Therefore, the practice involves isolating the
rectus abdominis muscles.[25] When we isolate this muscle, the right side is called Dakshina
Nauli, the left is called Vama and the center is Madhyama. This particular practice
strengthens the secretions of gastric juices, in particular the endocrine and exocrine functions
of the pancreas.[24] Nauli helps improve blood supply to the periphery of the stomach by
increasing the negative pressure in the abdominal cavity.
Trataka:
The correct literal meaning of the word "trataka" is not found in the texts of hatha yoga , it
is the practice of gazing at a certain object.[21] Trataka is of two types: antaranga (inner)
and bahiranga (outer) trataka. We usually practice Bahiranga Trataka because it is
convenient for us to place the object outside. Inner Trataka involves observing the inner
flame visualized with closed eyes between the two eyebrows and the other chakras. When
we practice bahiranga trataka with a candle flame, we transmit light through the retino-
hypothalamic tract, which affects the activation of the suprachiasmatic nucleus. In addition,
this nucleus is believed to regulate the circadian rhythm.[22] Thus, any complications
associated with this nucleus, such as insomnia, can be easily eradicated.
Kapalbhati:
Kapalbhati is a combination of two syllables, Kapal means ‗forehead‘ and bhati means
‗shine‘. Thus, through this practice, optimal functioning of the frontal lobe can be
expected.[23]This is divided into three parts, namely Vatkarma (breathing), which means
inhaling and exhaling through both nostrils, as we do during the practice of Kapalbhati,
Vyutkarma (inverted), which means inhaling through the nostrils and exhaling through the
mouth , and Shitkarma (cooling), which means inhaling through the mouth and exhaling
through the nose. Many textbooks recommend using water instead of air for the practices
ofVyutkarma and Shitkarma.[25] The three Kapalbhati practices are good for activating the
frontal lobe. The practice of Kapalbhati induces excessive elimination of carbon dioxide
and accumulates oxygen in the peripheral tissues of the brain, although we know that the
brain is unique in its blood supply. Greater oxygen supply leads to optimal metabolism in
the forebrain, which is colloquially referred to as the brain glow in Hatha Yoga.
Conclusion:
The practice of shatkriya or shatkarma is recommended in the Hathayoga tradition. Studies
exploring the effects of six cleansing procedures were found in physiological as well as
clinical studies were available on Dhauti, basti,neti,nauli,trataka and kapalbhati which
could be due to the difficult nature of the practice. The practice of dhauti was found to
enhance respiratory functions and was useful in digestive disorders. Basti karma provides
much relief and cure in a wide variety of diseases and disorders like Colitis, Cervical
Spondylosis, Irritable Bowel Syndrome Constipation, Digestive disorders, Backache &
Sciatica, Obesity Piles. Nasal cleansing, neti was particularly found beneficial in managing
the rhino-sinusitis in age groups ranging from children to adults. Nauli kriya stimulates the
digestive fire, thereby removing toxins, indigestion, and constipation, phlegm, mucus, or
fat. Although trataka practice was found to enhance cognition and bring a state of
relaxation, strengthens the eye muscles and improves vision and memory. Kapalabhati was
the most studies among the Shatkriya practices. The ranges of studies on kapalabhati
included assessing the neurocognitive assessments, autonomic, and metabolic activity. The
practice appears to have a beneficial role in the activation of sympathetic nervous system,
enhances cognition, and improves overall metabolism. It was also found to enhance the
respiratory functions in patients with asthma. Single case reports (one each) were also
found for practices of dhauti, neti and kapalabhati and it was attributed to pushing the body
to the physiological extreme. This literature review was limited to online free databases
only and due to the keywords chosen. Although we tried, including a variety of key-words
related to shatkriya, there may have been studies that were missed in the current review
because of exclusion through the keywords and databases.The beneficial role of shatkriyas
narrated in both traditional texts and evident from the small body of empirical work
warrants further rigorous scientific exploration. From the available literature, we found the
practice of yogic cleansing technique safe, when practiced under the guidance of a trained
teacher and has a potential role in healthand disease.
References:
Kumar, S., & Joshi, N. (2021). An Ayurvedic Perspective of Hrid Dhauti in Shatkarmas and Impact upon
Human Physiology. Dev Sanskriti Interdisciplinary International Journal, 17, 36-42.
Saraswati SN. Gheranda Samhita. Yoga Publication Trust Munger, Bihar, India. 2012, p.87, v. 36-37
Kumar, R. (2016). Role of Yoga in Purifying Body. The International Journal of Indian Psychology, Volume 3,
Issue 2, No. 7, 105.63
Swathi, P. S., Raghavendra, B. R., & Saoji, A. A. (2021). Health and therapeutic benefits of Shatkarma: A
narrative review of scientific studies. Journal of Ayurveda and integrative its medicine.
Kiran, S., Sapkota, S., Shetty, P., Honnegowda, T. M. (2019). Effect of yogic colon cleansing (laghu
sankhaprakshalana kriya) onbowel health in normal individuals. Yoga Mimamsa, 51(1), 26.
Patra, S. K. (2017). Physiological effect of kriyas: Cleansing techniques. International journal of Yoga-
Philosophy, Psychology and parapsychology, 5(1), 3.
Joshi, N. A Descriptive study on DantaDhautiof Shatkarmas: Its ImpactUpon HumanPhysiology.
Kumar, N. J. Y. M. (2018). Bhagni In Shatkarma (Neti & Netri Different Dimensions). International Journal
of Research in Social Sciences, 8(12), 792-800.
Meera, S., Rani, M. V., Sreedhar, C., & Robin, D. T. (2020). A review on the therapeutic effects of Neti Kriya
with special reference to Jala Neti. Journal of Ayurveda and integrativemedicine, 11(2), 185-189.
Mooventhan, A., & Nivethitha, L. (2021). Can yoga play a role in improving health-related status of patients
with obstructive sleep apnea?. International Journal of Health & Allied Sciences, 10(1), 91-91.
Kumar S, Upaddhyaya VP. Role of Shatkarma & Panchakarma on Low DensityLipoprotein. Editor's Note.
2014 Jun 8;11(4):689-93.
Choudhary, K., Mangal, G., Garg, G., & Gupta, N. (2016).International Journal of Ayurveda.
Karunaratne, H. K. B. M. S. Yoga Therapy for Immunomodulation (Prevent & Cure) of COVID-19.
Nigam, P., Dwivedi, O. P., Jain, J., & Khuje, S. M. (2018). Role of Basti Karma towards the management of Madhumeha:
an Ayurveda perspective. Journal of DrugDelivery and Therapeutics, 8(6-s), 400-406.
Yogita, B., Lekurwale, P., Mekhale, S., Rathod, S., & Gulhane, C. (2015). A Critical review on
Pharmacodynamics of Basti Chikitsa and its action on Enteric Nervous System. International Journal of
Ayurvedic Medicine, 6(4), 301-304.
Swami Balendu[Internet]. Danda dhauti cleaning the esophagus of mucus;2015 july[cited 2020 Jan 13];
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Barham, H. P., & Harvey, R. J. (2015). Nasal saline irrigation: therapeutic or homeopathic☆.
Shodhan, K. V., Mewari, N. S., & Chauhan, R. S. (2019). Autophagy: A New Version of Ancient Indian
Health Management System. Journal of Immunology and Immunopathology, 21(1), 10-18.
Sharma, M., & Knowlden, A. P. (2012). Role of yoga in preventing and controlling type 2 diabetes mellitus.
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Shathirapathiy, G., Mooventhan, A., Mangaiarkarasi, N., Sangavi, S. A., Shanmugapriya, V., Deenadayalan,
A. (2020). Effect of trataka (yogic gazing) on insomnia severity andquality of sleep in people with insomnia.
Nayak, R., Prakash, S., Yadav, R. K., & Upadhyay-Dhungel, K. (2015). Kapalbhati changes cardiovascu
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Body- Mind Medicine Approach of Yoga- Implications from Bhagwat

Geeta
Harshita Soni
Asst. Professor, Mahakal Group of Institutes, Ujjain
Dr. Brijesh Singh
Asst. Professor, KJ Somaiya Institute of Dharma Studies, Mumbai
Mr. Rajesh Kumar Singh
Research Scholar, Mahatma Gandhi Chitrakoot Gramodaya Vishwavidyalaya, Chitrakoot, M.P.
ABSTRACT
Body – mind medicine approach utilizes the capability of body and mind interrelationship in
achieving an integral health. The functioning of body affects the mind and the activities of mind
affects the functioning of body. In this regard, this study explores the body- mind medicine
approach of yoga from Bhagwat Geeta. This study identifies the implications of body-mind
medicine from this Indian classical text and states their functional role in the process of body-
mind medicine technique. The evolutionary process of mind from the state of mental crisis to a
state of balance is discussed. Consequently, the state of physical crisis seems to be associated
with the right positioning of mind in the absolute self. This study further states the physical
discipline in yoga and meditation with reference to this Indian classical text. This study offers
important implications for theory and practice.
Keywords: Body-mind medicine, mental crisis, physical crisis, positioning of mind, absolute
self, Physical discipline.
INTRODUCTION
The word medicine is mainly used in the sense of curing abilities. When body and mind words
are used, the word which finds close association is the healing abilities. The human body with its
complete package of mental, vital and spiritual framework has the self- healing ability. Body –
mind medicine approach uses techniques of yoga and meditation for maintaining good health.
Bhagwat Geeta is a classical Indian text in which Sri Krishna answers the questions of Arjuna
who finds himself amidst situation of crisis. To name a few- Physical crisis, Mental crisis,
Resource Crisis and many others that are discussed in this paper. In the entire setting of Geeta
the mind is prepared for higher possibility.
METHODOLOGY
The paper is based on qualitative research. Hermunitics is used as research methodology.

Hermunitics is the methodology which involves interpretation of classical texts or wisdom
literature.
Implications from Bhagvat Geeta:
Bhagwat Geeta provides with a process of physical, mental, vital and spiritual evolution. Essays
on the Geeta by Sri Aurobindo states that the Yoga of the Geeta is a large, flexible and many
sided systems with various elements, which are all successfully harmonized by assort of natural
and living assimilation. The yogic approach in Bhagwat Geeta is the approach of natural soul
development. Work is made as a distinctive characteristic of yoga. The approach of this Indian
classical text is to establish a state of balance and harmony in all actions and the instruments
responsible for these actions.
State of Crisis to state of balance:

The teachings of Bhagwat Geeta are addressed to a man of action facing a wide range of crisis-
physical crisis, intellectual crisis,resource crisis, social crisis, moral crisis, religious crisis,
political crisis. The art of decision making was taught amidst these crises which was a process of
psychological evolution. The teachings thus find its application to bring a balance state of mind
which leads consequently to the balanced state of body.
Individual self to absolute self:

The disciple in the setting of Bhagwat Geeta is Arjuna with a dilemma centred mind combined
with dejection. This mind is the individual self that after evolution finds the expression in the
supreme self who is the Master Sri Krishna in the setting of Bhagwat Geeta. The individual self
carries the sense of responsibility. This does not mean one has to be irresponsible but there has to
be acceptance of the working of higher energy which is the absolute self. The individual mind
then evolves to a state of harmony.
Physical Discipline behind Yoga & meditation:

Chapter six states the physical discipline behind yoga and meditation. This includes the
discipline of balanced diet and balanced sleep which is important for success in yoga and
meditation.
Positioning of the Mind:

The way of positioning the individual mind in the absolute self is discussed in chapter sixteen.
The importance of ―Abhyasa‖- constant practice is discussed. The constant practice of the yoga
leads to the positioning of individual mind in absolute self. The correctly positioned mind acts
like a supporter of the body. This leads to a healthy interrelationship between body and mind.
CONCLUSIONS
Body-mind medicine is an indispensable part of healing and integral health. Body and mind are
mutually interdependent on each other. The wellness of one impacts the wellness of other and
vice versa. The body-mind medicine approach uses the techniques of yoga and meditation for the
establishment of health and wellbeing. The physical body, realms of human mind and the ways
of evolution utilizing the techniques of yoga and meditation are a prominent part of Indian
classical texts like Bhagwat Geeta. Thus the need of research and implications from this Indian
classical texts is as important as the research on body-mind medicine.
REFERENCES
Literature on Geeta, Book, Geeta Press Gorakhpur

Sri Aurobindo, (1997) ‖ Essays on Geeta‖ , Ninth edition ,Pondicherry,Sri Aurobindo
Publication Department
Sri A.C Bhaktivedant Swami Prabhupad, (1983) , ―Srimad Bhagwat Geeta as it is‖ ,
Mumbai, Bhakti Vedant Book Trust
John Weeks (2015 Dec), ― Harvard Teams finds 43% reduction in use of Health Care
Services via Mind-Body intervention‖ , IMCJ, Integrative medicine –A clinician‘s journal,
Volume 14(6),18-21
Deniel Pendick (October 16,2015), ―Stress-busting mind-body medicine reduces need for
health care‖, health.harvard.edu
Sue McGreevey (May 1, 2013), ―Mind-Body Genomics‖, hms.harvard.edu
Michelle L. Dossett, M.D,,Ph.D, Greggoryl. Fricchione, M.D, and Herbert Benson, M.D
(2020 April), ― A New Era for Mind-Body Medicine‖, The New England Journal of
Medicine, 382: 1390-1391, DOI: 10.1056/NEJMP1917461
Gregory L Frichhione (2014), ―The Science of Mind Body Medicine and the public health
challenges of today‖, South African Journal of Psychology , vol.44(4), 404-415,
journals.sagepub.com, DOI:10.1177/0081246314541025,sap. sagepub.com
Study of the Effect of Om Chanting on Academic Anxiety

Kavita Pandey
Post Graduate Student
Department of Humanities, Rajarshi Tondon Open University Prayagraj)
Kalyani Pandey
Post Graduate Student
Department of Psychology, Dev Sanskriti Vishwavidyalaya Haridwar)
ABSTRACT
According to Upanishads, Om is the name or symbol of God. It is the combination of three
letters, namely, A, U, and M and it is the syllable of the past, the present, and the future. Om is
the force behind all thoughts and chanting or thinking about Om will cause quiet mental state.
Objective: The present study was undertaken to assess the effectiveness of Om chanting on
academic anxiety of secondary and higher secondary students. Materials and Methods: A total of
80 students (age 13–18years) of Kamala Nehru Institute of Children Education Sultanpur with
diagnosed Academic Anxiety with the help of Academic Anxiety Scale (AAS-SSSM),
Intervention group participants performed Om chanting once in a day at 7:30 daily at the
Environmental Park Sultanpur for three months under the supervision of yoga teacher. Results
Pre intervention academic anxiety were not significant between the groups. However, following
by three months of Om chanting academic anxiety decreased significantly. Conclusion: The
practice of Om chanting in a traditional way can be used as one of the powerful means in
calming down the mind, enhancing memory. We recommend further detailed studies for further
supporting traditional Om chanting and to recommend it to include in our daily life style.
Keywords: Om chanting, Academic Anxiety, students, Om Chanting, Academic Anxiety,
Students.
INTRODUCTION
Education is one of the best processes of development. In this century, everywhere in educational
field, there is a race, a tuff competition. To survive in this competition ,students always feel some
pressure and tension in their academic field as the academic achievement is important for taking
decision in future life. This type of pressure and tension in academic field create uncontrollable
nervousness, stress, and fear among students, called academic anxiety ( Encyclopedia of
Children's health).With other types of anxiety, a little quantity of academic anxiety is normal for
the students but when it extreme, adrenal gland become more active and a biochemical change
starts in body and mind (Jay D. Tarnow). As a result of academic anxiety in students creates
psycho-physiological situation such as headache, hypertension, insomnia and other conditions.
Academic anxiety should be reduced at its early stage, there are many yogic practices that can
help in it. Om Mantra Chanting is one of them. OM Mantra itself is not a mere human
invention, going long with particular cultures or groups. Rather, the OM Mantra (or AUM
Mantra) is a symbol of deep realities that already exist. The levels of gross (A), subtle (U), and
causal (M), and the states of waking (A), dreaming (U), and deep sleep (M) are definitely there,
regardless of the symbolism captured in the mantra when stated as AUM Mantra.
Yogic and spiritual practices can play a very significant role in completely alleviating the
problem of academic anxiety. The practice of yoga can also be beneficial to achieve or retrieve
once mental health. It also puts the people in touch with themselves in a deeper level, adding
depth to self realization and helps the subject to recover faster. Practicing yoga gives the patient
an overall sense of your own power, leading the patients to feel hopeful both this condition. R. S.
Bhogal, S.G. Bhatt, D. D. Kulkarni and T. K. Bera (1998) studied the effect of Om-kar
chanting on reaction times. They found the significant decrease in disconjective reaction time
both visible and auditory. R. J. Sahu & M. V. Bhole (2004) have seen the improvement after ten
recitations of high pitches of Om in three minutes while it decreased after undergoing psycho-
physical activity involve in solving a puzzle for three minutes. H. C. Kocher & V. Pratap
(1972) have found a significant reduction in total anxiety scores was observed in 43 males and
13 females at the end of three weeks training program in yogic-physical culture.
This Om chanting is one such technique that can really root out anxiety from the entire world.
The daily practices of this yogic practice can also the helpful for stress, anxiety and other types
of mental health complexes and disorders. In the light of above discussion, we can say that
researcher have to study the effect of Om chanting practice on academic anxiety.
HYPOTHESIS
The following hypothesis was formulated for the present research:
“The practice of Om chanting significantly decreases the academic anxiety.”
 Independent Variable: Om-chanting
 Dependent Variable: Academic Anxiety
SAMPLING
The sample consisted of 80 subjects of secondary & senior secondary (40 boys & 40 Girls). The
students were taken Kamala Nehru Institute of Children Education Sultanpur. Simple Random
sampling was used for sample collection.
Duration
The duration of study was 90 days during which the subjects undertook Om-chanting practice
daily and regularly with a definite pattern under expert supervision.
TOOLS
In this research work researcher used Academic Anxiety Scale (AAS-SSSM) - It is developed
and standardized to measure the level of academic anxiety among secondary & senior secondary
school students, age range - 12 to 19 years. It is published by National Psychological
Corporation (NPC, Agra).
RESULTS
Hypothesis: The practice of Om chanting significantly decreases the anxiety.
Figure :1-Table : Displaying Statistics for pre & post scores on anxiety
Test Mean SD r SE t-value Significant level
D
Pre-test 23.82 6.95

Significant at 0.01 level
Post-test 19.20 7.20 0.69 0.79 5.85
df = 79, N=80
Figure-2 Graphical Representation
From Table & graph it is evident that significant effect of Om chanting is occurred on Academic
anxiety; t being 5.85, significant at .01 level of confidence. The mean scores of both tests
indicate that Anxiety is minimized by the regular practice of Om chanting, means being 23.82
and 19.20 respectively.
Hence, directional hypothesis is accepted.
INTERPRETATION & DISCUSSION

In the present research work “The effect of Om chanting on academic anxiety of secondary &
senior Secondary‘s students.” In which it is to see that there is significant effect of Om chanting
on anxiety of adolescents. It is clear from the present study that t-ratio of pre-test and post-test is
6.49 which significant at 0.01 level of confidence which proves that there is significant effect of
Om chanting on anxiety.
With the practice of Om chanting the academic anxiety of students is reduced. As we know that
through the breath we can alter the function of our nervous and cardiovascular system and induce
a state of relaxation. The process of inhalation create some physical resistance is not limited to
the body alone but also affects the mind. When we exhale we eliminate the tension and we reach
a state of tranquillity by observing the breath. By means of the breath we can control level of
tension whether it is muscular, nervous or emotional.
Om chanting may do more than bring you inner peace; a new study claims it may improve your
cardiovascular health by decreasing the metabolic syndrome. N a study reported in the June 12
issue of the achieves of internal medicines, researchers reported that the practice of
Transcendental Meditation can significantly decrease insulin resistance, lower blood pressure
and decrease heart rate variability. ―It‘s possible to use the mind-body connection to tap into the
body‘s own inner intelligence to bring about changes in physiology to reverse the risk of
Diabetes and Heart disease,‖ said Dr. Robert Schneider, Director of the Institute for Natural
Medicine and Prevention at the Maharishi University of Management in Maharishi Vedic City,
Lowa. Schneider is also a co-author of the book Total Heart Health.
M. N. Gore, D. D. Kulkarni, T. K. Bera, J. P. Oak and R. S. Bhogal, studied on resident

police trainees using parallel group design within group comparison revealed a significant
reduction in Omkar Group (OG, n=14, t=3.0, p<0.01) OG shows a significantly reduced
depressiveness. On an average OG shared non-significant changes in blood pressure and pulse
rate which were within the normal range.
M.M. Gore, studied the effect of Aum chanting on EEG Heart rate, respiratory rate, eye
movement and B.P with the help of 8 channel polygraph and an electronic BP apparatus on 6
students of GS College of Yoga and cultural synthesis. The study indicates high pitch OM brings
about a sympathetic tone while low pitch Aum leads to parasympathetic predominance.
Now here we can interpret that our directional hypothesis taken earlier was totally accepted. We
can Interpret that the teaching of an ancient practice i.e. OM CHANTING is the sound of
creation and this sound represents to our ears, the sound of cosmic energy of which all things are
pronunciation of OM make us aware of the well being. This research also shows the effect of the
independent variable i.e. OM Chanting as it changes the level of academic anxiety.
On the basis of this concept we can interpret that our subjects have significantly decreased their
academic anxiety level through OM Chanting. It shows there is a marvellous change seen after
the experimentation for such a short time. The findings prove that the benefits to the society as
people can get the benefit through the regular practice of OM Chanting. It also promotes the
contemporary studies related to the yogic practices and their impact on the human physiology.
Researcher revealed through the study that OM CHANTING is significant on all above matters.
CONCLUSION
It is clear from the present study that there is positive significant effect of OM CHANTING on
ACADEMIC ANXIETY. In the present research hypotheses, ―The practice of OM CHANTING
significantly decreases the level of ACADEMIC ANXIETY.‖ is accepted.
REFERENCES
Anxiety Task Force/Editors: Lynn Ayres, M.Ed., Debra Clough-Stokan, MD, Sophia Havasy, Ph.D., Linda Narun,
M.A., CCC-SLP, Diane N. Roche, Ph.D., Meredith Sargent, Ph.D., Lesley Solomon, L.P.C., Jay D. Tarnow, MD,
Lourdes Valdes, Ph.D.
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Bhogal RS, Bhatt SG, Kulkarni DD, Bera TK. Effect of four week daily practice program of 20 minutes om
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Gerrrett Henery E. Statistics in Psychology & Education; 12th ed. Reprint; Paragon International Publisher, New
Delhi-110002, 2007, 126-130.
Gore MN, Kulkarni DD, Bera TK, Oak JP, Bhogal RS. Yog Mimamsa. 27(1, 2):127
Neelam (2013). Academic Achievement of Secondary School Students Having Differential Level of Academic
Anxiety. International Journal of Behavioral Social and Movement Sciences,2(2),117-123.
Sahu RJ, Bhole MV. Effect of Om recitation and physical activity on Psycho-Motor activity; Yog Mimamsa;
Kaivalyadhama Swami, Swami Kuvalayananda Marg, Lonawala-410403 (Maharashtra, India). 2004; 40(1, 2):14-15
.Swami Shivanand. Meditation on Om-4th edition, 1997.
http://www.atmajyoti.org/me_meditation_om_sivananda.asp
http://www.lamayeshe.com/index.php?sect=article&id=439
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1
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https://www.ijmra.us/project%20doc/2018/IJRSS_MARCH2018/IJMRA-13408.pdf
Yogic Management of Osteoarthritis of Knee
S. Lakshmi kandhan
Assistant Professor (Yoga Therapy),
Morarji Desai National Institute of Yoga (MDNIY) Ministry of AYUSH, New Delhi
ABSTRACT
Knee pain is one of the major problems in the society. It can happen for a number of reasons,
such as lack of physical activity, aging, obesity, food habits and it affects our activities of daily
living (ADL). Knee joint is a uni-axial framed by cartilages of lower end of femur (thigh bone)
and upper end of tibia.
Osteoarthritis of Knee is a degenerative knee disease associated with pain, swelling, stiffness,
limited ambulation, and declined balance function. Due to aging and obesity, the cartilages of
knee joint get degenerated, synovial fluid become reduced leading to stiffness and pain. Finally,
it leads to joint deformities like Genu varum (Bow legs). It mainly occurs in elders and middle
age people and is more common among women and overweight subjects. There are lots of
treatment facilities available to treat knee pain, mainly symptomatically. But Yoga along with
diet can play a major role in treating knee pain by strengthening the quadriceps (knee locking
muscles), reducing the joint stiffness and degenerative changes, increasing the knee movement
thereby enhancing the ADL.
Keywords: Yoga, Osteoarthritis, Knee joint.
INTRODUCTION
Knee pain is one of the major problems in the society. It can happen for a number of reasons,
such as lack of physical activity, aging, obesity, food habits and it affects our activities of daily
living (ADL). Knee joint is a uni-axial framed by cartilages of lower end of femur (thigh bone)
and upper end of tibia.
Osteoarthritis of Knee is a degenerative knee disease associated with pain, swelling, stiffness,
limited ambulation, and declined balance function [1]. Due to aging and obesity, the cartilages of
knee joint get degenerated, synovial fluid become reduced leading to stiffness and pain. Finally,
it leads to joint deformities like Genu varum (Bow legs). It mainly occurs in elders and middle
age people and is more common among women and overweight subjects [2]. There are lots of
treatment facilities available to treat knee pain, mainly symptomatically. But Yoga along with
diet can play a major role in treating knee pain by strengthening the quadriceps (knee locking
muscles), reducing the joint stiffness and degenerative changes, increasing the knee movement
thereby enhancing the ADL.
There are some selected Yoga practices that help to manage knee pain. These practices are
1 Yogic Sukshma vyayama: Enhancing micro-circulations in joints.

.
 It helps to loosen the joints of ankle & toes (Figure-1).
 Slide the patella bone up & down and side-wards which reduces the stiffness in patello-
femoral joint (Figure-2).
Figure -1 Figure -2
2 Yogasana: Hold the pose with normal breathing depending upon the individual capacity.
.
 Dandasana (Figure-3): Sit with ankle joint in neutral, knee joint in

complete extension (0 degree) and maintain this pose for 10 to 15
seconds with normal breathing. (Strengthens the Quadriceps muscles
and prevents knee buckling) Figure -3
 Uttana padasana (Figure-4): lie in supine

position with the legs raised (initially single leg)
up to 30 degrees and later 45 degrees. Maintain
this posture for 10 to 15 seconds with normal
breathing. (Strengthen the Quadriceps muscles Figure -4
and prevents knee instability)
 Modified Uttana padasana (Figure-5): Lie in

supine position with the leg raised (single leg)
upto 30 degrees later 45 degrees, turn your foot
outwards (hip external rotation). Maintain for
10 to 15 seconds with normal breathing.
(Strengthens the Quadriceps, especially Vastus Figure -5 (Rise and turn outward)
Medialis muscle and prevents knee instability)
 Modified Utkattasana (Figure-6): Stand near a wall
(1 feet gap between feet and wall), lean back on wall
(Knee should not go
and slide down knee upto 70 to 90 degrees, without
beyond the great toe)
putting strain. Maintain this pose for 10 to 20 seconds
with normal breathing. (Strengthens the Quadriceps
and Hamstring muscles) Figure -6
 Tadasana (Figure-7): Stand with 2 inches apart;

inhale; raise the hands above your head and with or
without raising the heels. Stay in this pose for 10 to 20
seconds with normal breathing. If need support, hold (Without (With
any object like wall or window bar etc. (Strengthens
wall wall
the knee supporting structures like Quadriceps, support) support)
ligaments and prevents knee instability) (or)
Figure -7
 Virabhadrasana-I (Figure-8): In Virabhadrasana-I, the quadriceps

muscles are strengthened by maintaining knee stability as the hip, knee,
and ankle of the front leg. And also strengthens the hip extensors of the
back leg by controlling the degree of hip extension and abduction
because of its role in centering the pelvis over the feet
Figure -8
 Parsvakonasana (Figure-9): Hamstring strengthening is an
important principle in improving muscle strength and decreasing
pain. In this posture, the front hip into abduction and external
rotation, allowing for increased activation of the hamstrings.
Isometrically pull the front knee toward the trunk to activate the
hamstrings. Figure -9
 Setubandhasana (Figure-10): This posture is an excellent way to

strengthen the hip extensors in a moderate weight-bearing position
without overextending the joint. And also strengthens the knee
flexors and core and stretches the hip flexor. Hip strength is
important in individuals with knee osteoarthritis, because it
Figure -10
decreases the workload on the quadriceps and places less force on the knee joint.
3 Pranayama and Meditation: Regular practice of Nadishodhana (Figure-11) and Bhramari
. pranayama (Figure-12) & Meditation (Figure-13) helps to decrease the stress level and
delay the aging process, stimulate endorphin (natural pain killer) secretions thereby
reducing the joint pain and slowing down the degenerative changes in joints structures.
Nadi shodhana Bhramari Dhyana
Figure -11 Figure -12 Figure -13
* Sources of Figures:
 Figure 1: https://www.footandleg.com.au/3-tips-keep-your-feet-warm-this-winter/aj-
movement/
 Figure 2: http://www.facafisioterapia.net/2016/06/fisioterapia-na-lesao-do-
ligamento.html
 Figure 3 to 7: Drawn by Author
 Figure 8 & 9: MDNIY, Ministry of Ayush.
 Figure 10: Common Yoga Protocol, Ministry of Ayush, 4th Revised Edition, May 2019,
page no. 29.
 Figure 11: https://ich.unesco.org/en/photo-pop-up-00973?photoID=10101
 Figure 12: Common Yoga Protocol, Ministry of Ayush, 4th Revised Edition, May 2019,
page no. 38.
 Figure 13: MDNIY, Ministry of Ayush.
Note:
1. In case of bilateral (both) knee pain, avoid stair climbing.

2. While stair climbing with unilateral (single) knee pain, go up with good (unaffected) leg,
and go down with bad (affected) leg.
Research studies on Yoga and Osteoarthritis of knee:
1. Bukowski et al., studied the effects of Iyengar yoga and resistive exercises on subjects with
knee osteoarthritis and concluded that flexibility, strength, and quality of life and function
increased and pain was decreased in the patients after the exercises.[3]
2. Ebnezar et al., (2012) studied the effects of yoga practices on pain, morning stiffness, and
anxiety of 250 patients with knee osteoarthritis. The results showed greater decrease in pain,
morning stiffness, and anxiety in the patients of the experimental group.[4]
3. An integrated approach of hatha yoga therapy is better than therapeutic exercises as an
adjunct to transcutaneous electrical stimulation and ultrasound treatment in improving
walking pain, range of knee flexion, walking time, tenderness, swelling, crepitus, and knee
disability in patients with OA knees (5).
4. Dr. Kolasinski, studied the effects of yoga on people with knee osteoarthritis (OA). She
found that people taking 90-minute, modified Iyengar yoga classes once a week for eight
weeks reported reductions in pain and improvements in physical function and joint stiffness.
(6)
5. Yoga may benefit those with knee Osteoarthritis via quadriceps strengthening and general
stretching. Quadriceps strengthening has long been noted to be of importance in the
development of knee osteoarthritis, and there is ample evidence that muscle-strengthening
exercises improve pain reduction, physical function, and quality of life in people who have
knee OA. (7)
REFERENCES:
1. Loeser, R. F., Goldring, S. R., Scanzello, C. R., & Goldring, M. B. (2012). Osteoarthritis: a disease of the
joint as an organ. Arthritis and rheumatism, 64(6), 1697.
2. Egan, B. A., & Mentes, J. C. (2010). Benefits of physical activity for knee osteoarthritis: a brief
review. Journal of gerontological nursing, 36(9), 9-14.
3. Bukowski, E. L., Conway, A., Glentz, L. A., Kurland, K., & Galantino, M. L. (2006). The effect of iyengar
yoga and strengthening exercises for people living with osteoarthritis of the knee: a case series. International
quarterly of community health education, 26(3), 287-305.
4. Ebnezar, J., Nagarathna, R., & Bali Yogitha, H. R. N. (2012). Effect of integrated yoga therapy on pain,
morning stiffness and anxiety in osteoarthritis of the knee joint: a randomized control study. International
Journal of Yoga, 5(1), 28.
5. Ebnezar, J., Nagarathna, R., Yogitha, B., & Nagendra, H. R. (2012). Effects of an integrated approach of
hatha yoga therapy on functional disability, pain, and flexibility in osteoarthritis of the knee joint: a randomized
controlled study. The Journal of Alternative and Complementary Medicine, 18(5), 463-472.
6. Kolasinski, S. L., Neogi, T., Hochberg, M. C., Oatis, C., Guyatt, G., Block, J., & Reston, J. (2020). 2019
American College of Rheumatology/Arthritis Foundation guideline for the management of osteoarthritis of the
hand, hip, and knee. Arthritis & Rheumatology, 72(2), 220-233.
7. Pelland, L., Brosseau, L., Wells, G., MacLeay, L., Lambert, J., Lamothe, C., & Tugwell, P. (2004).
Efficacy of strengthening exercises for osteoarthritis (part I): a meta-analysis. Physical therapy reviews, 9(2), 77-
108.
Psychosocial Health Issues and Challenges Faced By the Caregivers of

Victims of Child Sexual Abuse
Mohd. Laraib Akhtar
Research Scholar
Department of Social Work, University of Lucknow
ABSTRACT
Child sexual abuse is one of the most important issues of concern. Caregivers of child sexual
abuse use to suffer from number of psychosocial health issues including sleep disturbances,
stress, depression and many of them feel guilty blaming themselves as incapable parent. The
present research study is based upon primary data collected in NCT Delhi from respondents
referred by an organization Counsel to Secure Justice. The qualitative methodology is used that
aimed to look deep into the lives and the psychosocial challenges faced by the caregivers of
victims of child sexual abuse. The main objective was not to arrive at findings but to be able to
understand the experiences of each participant living and coping with the post abuse scenario and
stabilizing the psychological Health. The primary focuses of caregivers, because their
experiences have been discounted in past literature. The caregivers also represent a fertile area of
study, because of their active involvement in the post abuse situation, and also their role in the
recovery and rehabilitation of the child. Some of the caregivers went into denial and did not
believe the child initially; rather they doubted and questioned the understanding of the child.
Similarly, some of the caregivers, not knowing what to do, while some of the caregivers took it
very seriously and accepted the child and her/his story. The disclosure about the abuse had
diverse consequences on their ability to withstand the harsh and perilous reality. There were
caregivers who were completely shattered to some holding themselves responsible for the abuse
due to their inability to take proper care of the child and give lack of attention. The situation had
a deep effect on the Psychological Health of the Caregivers of victims of Child Sexual Abuse.
INTRODUCTION
Child Sexual Abuse

The subject of child sexual abuse is still a taboo in India. There is a conspiracy of silence around
the subject and a very large percentage of people feel that this is a largely western problem and
that child sexual abuse does not happen in India. Part of the reason of course lies in traditional
conservative family and community structure that does not talk about sex and sexuality at all.
Parents do not speak to children about sexuality as well as physical and emotional changes that
take place during their growing years. Children are never taught difference between good touch
and bad touch. As a result of this, all forms of sexual abuse that a child face does not get reported
to anyone. The girl, whose mother has not spoken to her even about a basic issue like
menstruation, is unable to tell her mother about the uncle or neighbor who has made sexual
advances towards her. This silence encourages the abuser so that he is emboldened to continue
the abuse and to press his advantage to subject the child to more severe forms of abuse (Bennet
2017).
Defining Child Sexual Abuse
Child sexual exploitation and abuse have been recognized at the international level through
various instruments such as the Convention on the Rights of the Child (1990) (CRC) and its
Optional Protocol on the Sale of Children, Child Prostitution and Child Pornography - 2000; the
Convention on the Elimination of All Forms of Discrimination against Women (1981)
(CEDAW); the UN Convention against Transnational Organized Crime with a special protocol
to Prevent, Suppress and Punish Trafficking in persons, especially women and children (2000);
the ILO Convention 182 (1999), recognizing child prostitution and child pornography as one of
the worst forms of child labor.
A child is sexually abused when they are forced or persuaded to take part in sexual activities.
This doesn't have to be physical contact and it can happen online. Sometimes the child won't
understand that what's happening to them is abuse. They may not even understand that it's
wrong. Or they may be afraid to speak out (Carol, 2007).
As defined by the World Health Organization, child sexual abuse is ―the involvement of a child
in sexual activity that he or she does not fully comprehend is unable to give informed consent to,
or that violates the laws or social taboos of society. Child sexual abuse is evidenced by this
activity between a child and an adult or another child who by age or development is in a
relationship of responsibility, trust or power, the activity being intended to gratify or satisfy the
needs of the other person‖. This may include but is not limited to:
a. The inducement or coercion of a child to engage in any unlawful activity

b. The exploitative use of a child in prostitution or other unlawful sexual practices
c. The exploitative use of children in pornographic performances and materials
Severe forms of sexual abuse include:
a. Assault, including rape and sodomy
b. Touching or fondling a child
c. Exhibitionism- Forcing a child to exhibit his/her private body parts
d. Photographing a child in nude
Other forms of sexual abuse include:
a. Forcibly kissing
b. Sexual advances towards a child during travel
c. Sexual advances towards a child during marriage situations
d. Exhibitionism- exhibiting before a child.
e. Exposing a child to pornographic materials.
Child Sexual Abuse in India
India is home to the largest population of children in the world. According to the Census 2011
data, there are 472 million children in India; out of these 225 are female girl child. These
children remain vulnerable abuse and exploitation. In India, a child is sexually abused every 15
minutes, according to the data released by National Crime Records Bureau. According to a 2007
study conducted by India's Ministry of Women and Child Development, 53% of children
surveyed said they had been subjected to some form of sexual abuse. It is a well-known
phenomenon that most of the incidents remain unreported.
Causes of Child Sexual Abuse
There are many causes that lead to the sexual abuse of the children. Kewalramani (1992)
categorizes them in four major causes of sexual abuse mostly given are: adjustment problems of
the perpetrators, family, disorganization, victim's characteristics and the psychological disorders
of the abuse. In his study on child sexual abuse he approached the problem of sexual abuse with
a ‗system model' and perceived it as behavior influenced by factors at several different levels,
that is, a behavior which is the result of cumulative influence of a set of factors. The four
variables related to sexual abuse were family environment, family structure, individual
predispositions and situational factors. The analysis of family environment revealed that
congestion in family was not related to sexual abuse but conflict between parents and weakening
of inhibitions leading to neglect of the children, absence of affectionate parent- child relationship
within the family that fails to give support and protection to child, alcoholism of the earning
male member, his lack of accountability, lack of adequate control on the children, illicit relations
of the mother with some man and paramour's hold on his mistress, dominance of stepfather, and
social isolation of the family (that is, family not participating in social networks or community
activities) were factors which were more important in sexual abuse. The environment in the
workplace also contributes to sexual molestation. Several cases of assault by employers and
molestations by co-workers of the young victims when they were all alone in the
house/workplace/school were found in Kewalramani's study. The loneliness of young girls
makes them more vulnerable to the overtures of the perpetrators.
Psycho-social Impact on the Caregivers of Victim of Child Sexual Abuse
Caregivers of the victims of Child Sexual abuse to suffer from various psychosocial issues in day
to day life. They use to suffer from number of psychosocial disorders including sleep
disturbances, stress, depression and many of them feel guilty blaming themselves as incompetent
parent. The relationship between the parents sometimes get ruptured impacting the victim
adversely whereas sometime the family bond gets strengthens. The Psychosocial impact on the
victims of caregivers depends upon the coping mechanisms of the caregivers. Earning parents
most of the time use to stay at their respected houses which kept them away to earn their
livelihood creating the situation of financial crisis. (Menon 2015).
REVIEW OF LITERATURE
According to the Annual Report by SECASA (2006): Non-offending caregivers experience a

myriad of feelings following the disclosure of sexual abuse by the child. Some parents of
children who have been abused describe feelings of overwhelming ―grief.‖ Some parents of
children who have been abused describe the grieving as death without someone dying. For the
non-offending parent, there may also be the loss of what may have been a good marriage or
partnership.
Bux (2016) in her study aimed to explore the experiences of non- offending caregivers in order
to understand how disclosure impacts their psychological well-being and to document the
difficulties and challenges that caregivers face in the aftermath. The result of the study yielded
five predominant themes: distress, concern for the child, alienation, coping style, and grief.
McCallum (2001) in his work reveals in great detail how for some non- offending mothers, the
disclosure of child sexual assault may catapult them into an ever-deepening pit of fear,
alienation, and isolation. The researcher emphasizes that these mothers are facing enormous
practical and emotional challenges at the very time that the normal supports of their everyday life
are ripped away.
Plummer (2007) in his study examined the impact that a sexual abuse allegation and
investigation has on the relationship between a mother and her child. In this study, most of the
children were allegedly abused by their biological fathers.
Spaccarelli (1994) sates that the support of a caregiver is the single most important factor in
promoting healing in a child after abuse has occurred. Bennett (2017) in his study aimed to
explore the perceived impact of sexual abuse discovery on caregivers and their families, and
caregivers‘ attitudes about mental health services for themselves.
Zimba (2015) in his study explored whether a systematic link exists between an incident of CSA
and psychological changes in caregivers, thereby justifying their psychological care. The
objectives of the study were to explore if a relationship exists between an incident of CSA and
changes in mental health of primary caregivers of abused children; to identify symptoms of the
psychological impact of CSA on primary caregivers of abused children. These findings of the
study suggested that CSA has a debilitating psychological impact on survivors' primary
caregivers. This result is consistent with past research findings which also linked incidents of
CSA to elevated level of social distress in caregivers.
RESEARCH METHODOLOGY
Rationale
The present literature on the child sexual abuse and psychosocial problems faced by caregivers
of victims of child sexual abuse provides a theoretical explanation of the concepts around both
the phenomena. It presents the cause and effects of child sexual abuse at a macro level. In the
context of child sexual abuse, a lot of literature is present which is largely talking about the
experiences and problems of the victims. The previously conducted studies have talked about the
coping mechanisms and challenges of the victims. But, not much has been explored to
understand the perception and experiences of the caregivers of the victims of child sexual abuse.
The argument for undertaking this study is to understand the perceptions of the caregivers about
the incident of the abuse, legal and social ramifications and the process of coping with these. The
study also presents some of the suggestions made by the caregivers of victims of child sexual
abuse. There is a need to understand the subjective responses of the caregivers of the child sexual
abuse victims and also that factors that determine these responses.
Statement of the Problem
The statement of the problem is ―Psychosocial Health Issues and Challenges faced by the
Caregivers of victims of Child Sexual Abuse”.
Objectives
 To study the demographic profile of the caregivers.
 To understand the psychosocial health issues and challenges experienced by the caregivers
at the time of disclosure.
Research Design
In the present study the qualitative methodology is being used for the same reasons. Descriptive
research is a methodological approach employed in this study. It is evident from the objectives
of this study that the focus is on understanding the experiences and challenges of the caregivers
of child sexual abuse victim remains an integral part. The data has been collected using the case
study approach. This helps in looking at the lives of each individual separately, and
understanding their uniqueness. The aim has also been to collect data in the naturalistic setting,
in terms of a first-person account. The assumption of the research is that multiple realities exist,
and there is not one single lens of looking at the reality in an objective manner.
Universe and Sampling
The universe of the data collection includes the Caregivers of Victims of child sexual abuse
seeking help in Counsel to Secure Justice. Therefore studying the experiences of these
participants will help to achieve the desired objectives.
In this study Convenience sampling (also known as availability sampling) is a specific type of
non-probability sampling method that is relied upon for data collection from population members
who are easily and conveniently available to participate in study. Since the availability of sample
is quite less and inaccessible so total 10 participants were selected for the detailed study.
Methods and Tools of Data Collection
 Unstructured Interview
 Case Study Method
Analysis of Data
The raw data shared during the in-depth unstructured interviews was noted down. The data
obtained through the interviews was recorded in verbatim. Each of the interviews was then
scanned through for any recurrent responses. These have been analyzed and discussed in the
final chapter of the study, while supplementing these with the actual responses of the
participants. In the discussion, an inter case analysis has been done through the themes that
emerged. Apart from this, the notes taken through observations have been used in analysis and
discussion, for making our understanding of the experiences richer.
ANALYSIS AND INTERPRETATION
Profile of the Respondents
A total sample size of ten was selected for this study (due to the limitation of time being a trainee
and also due to limitations from agency). Eight respondents seeking support from CSJ in this
study are the female caregivers of child sexual abuse victims while two of the caregivers are
male. Seven of the respondents were mothers of the victim while one of the caregiver was sister.
The other two caregivers were father of the victim. The age of the respondents varied from 26
years to 50 years of age. All the respondents belong to lower socio-economic background,
working manual, unorganized sector work except one. The average income of the respondents
was about ten thousand rupees. The family size in all the ten cases ranges between 3-5 units. All
the ten families are nuclear families who are immigrants from eastern U.P and Bihar.
Psychosocial Health Issues and Challenges
Change in physical and mental state of the victim while disclosure
Caregivers told that they could recall the exact painful scene of disclosure. Almost all the
caregivers reported that the child was extremely anxious, continuously crying, and shivering.
Major challenges in supporting victim during disclosure
All the respondents interviewed for this study hailed from a lower socio-economic background
as the universe of study which is Counsel to Secure Justice organization, handles the case of
victims who are financially weak. All of them had a lawyer and they were getting free assistance
from CSJ. The most peculiar challenge shared by the caregivers was the limited availability of
resources
Psychosocial Issues
Caregivers of the victims of the child sexual abuse go through various issues in their daily life.
The functioning of their life cycle changed after the incident of child sexual abuse with their
loved one took place. The psychosocial issues include various psychological as well as
environmental changes took place around the victim such as stress, anxiety, sleep deprivation,
fear and response from the society.
In the present study caregivers of the victims of Child Sexual abuse suffered from various
psychosocial issues in day to day life. They use to suffer from number of psychosocial disorders
including sleep disturbances, stress, depression and many of them feel guilty blaming themselves
as incompetent parent. The relationships between the parents sometimes get ruptured impacting
the victim adversely whereas sometime the family bond gets strengthen. The Psychosocial
impact on the victims of caregivers depends upon the coping mechanisms of the caregivers. Most
of the parents stayed at home to support their family, due to which their income could not be
even a buck. Caregiver‘s feels that they are excluded from the society since in most of the cases;
accused is a close relative of the victim or belongs to the same locality. Caregiver also reported
of social boycott since few people blamed caregivers that no such incidence happened and
charged caregivers for blackmailing the accused unnecessarily.
 Sleep Deprivation
All 10 caregivers responded that they had undergone the problem of sleep deprivation. Some of
the caregivers told that they were not able to sleep even for three months.
 Guilt
The caregivers feel guilty for not being able to foresee and prevent the abuse from happening.
Caregivers feel themselves personally responsible for the abuse that happened to their child.
 Fear
Most of the caregivers were under fear that the family members of the perpetrator might attack
their family since the family members were threatening for the same. Some of the caregivers
fear that this might happen with their other child.
 Depression
Depression is a mental health disorder characterized by persistently depressed mood or loss of
interest in activities, causing significant impairment in daily life. In our daily language, we
use depression to define extreme and elongated sadness. All the caregivers shared this
feeling of not wanting to do anything, not having the energy to perform routine activities,
not liking the things that used to give joy etc.
 Disappointment and Frustration
Caregivers also get disappointed and frustrated that this horrible experience of sexual abuse will
exist in the subconscious mind of their child and will impact their growth and development
throughout the life. The Caregivers seems extremely frustrated towards the perpetrators and
their families who are unconditionally defending the perpetrator. This finding of the
researcher displays similar results to the finding of W Zimba‘s 2015 research paper.
 Breach of Trust
In the all the cases, the alleged perpetrator was known to the victim as well to the caregivers. It
was trust that the caregivers had bestowed in the alleged abuser that helped him gain the trust of
the victim. In one case, the husband of the caregiver was the alleged perpetrator. In three cases, it
was a distant cousin of the caregiver and in six cases they knew the alleged perpetrator through
the village or by virtue of being a neighbor.
 Impact of the incident on relation with Spouse
The impact of the incident on the relation of spouse varied from caregiver to caregiver. The
findings of eight out of the ten cases were that the relationship and the bond between the spouses
got strengthened. Husbands became more caring towards their wives and vice-versa.
CASE STYDY-1
Jis insaan par maine bharosa kiya usi ne vishwasghaat kiya……Veena is a cab driver. She
engages in in her work for more than eight hours to earn more for her little daughter Pooja.
Veena‘s husband got expired two years ago due to a chronic disease. After continuing her life
alone she got a new life partner after eighteen months of the demise of her husband. Veena‘s new
husband was employed in manufacturing industry. He use to return back to home before the
Veena returns. Pooja a little girl of eight years old also returns early from her school. Step father
of Pooja use to get enough time and opportunity to abuse Pooja sexually. He also threatened
Pooja to kill if she discloses anything to her mother. After continuous abuse for three months
Pooja finally discloses it to her mother. Her mother took appropriate legal action by calling
police and sent him behind the bars. He is still in prison. Pooja is living with her mother Veena
happily.
CASE STUDY-2
Fir vo roz hume maarne laga………….Kavita is a house wife living with her husband and two
daughters. Kavita is a lady who has continuously been battered by her husband. Her husband is
alcoholic and also has illicit relation with multiple women. The elder daughter of Kavita is
victim of child sexual abuse. One of her neighbor abused her daughter sexually. She filed
complaint and the case is currently handled by CSJ. The perpetrator is behind the bars. The
husband blames Kavita and her daughter itself for the incident that happened. He started
battering his wife and daughter regularly. He asks Kavita to abandon her daughter. Kavita filed
an application of Domestic Violence in Delhi Commission for women in which trainee assisted
her. The application was forwarded to District Legal Service Authority resulting in filing case
under domestic violence act.
CONCLUSIONS
 The caregivers dealt differently from case to case. In most of the cases their understanding
was different from each other. Some of caregivers handled the situation and their family
whereas some of the completely lost control over them and even tried to take revenge from
the perpetrator. The age factor of caregivers played important role in dealing with the
situation. Caregivers under forty years of age were more angry whereas the primary concern
of caregivers above forty years of age was stabilizing their family rather than punishment of
perpetrator.
 The disclosure about the abuse had wide ranging impacts on the caregivers. Impacts varied on
their ability to withstand the harsh and perilous reality. There were caregivers who were
completely shattered and in complete state of shock. Some of the caregivers were just not able
to sink in the truth thereby becoming unconscious and their body getting numb. Overthinking
excessively about why the incident happened with their child consequently finding no answer
to it, the caregivers ultimately blamed themselves in spite of them having nothing to do with
the crime. Anger for the accused was seen amongst all the caregivers which some of the
caregivers were unable to control thereby themselves getting violent and physically abusing
the accused. There were few who were heartbroken and devastated to the extent that they
became subject to depression and loneliness. The breach of trust had taken away their peace of
mind thereby the former continuously dwelling in trying to let the reality sink in.
SUGGESTIONS AND RECOMMENDATION

Recommendations
Since the research study was done as a dissertation project, the prime aim of the study was to
understand the research process and learn the research skills and not to arrive at some major
recommendations. Nonetheless the study, however, was able to gather quality data through the
interviews with the respondents. Their personal experiences helped the researcher in finding out
certain gaps and scope for improvement that can be beneficial for the caregivers of the victims of
child sexual abuse. Some of the recommendations are listed below:
Connecting Victims and their Families to Social Welfare
a. In a case of sexual abuse, the victims and their families can be connected with the provisions
for compensation (a sum of Rupees Twenty Four Thousand granted to victim‘s family) for
sexual abuse victims. Or the magistrate could ask the police if a referral for the same has been
made. Given that victims of sexual abuse come in contact with the court system and may also
require being witnesses, the court can facilitate referral to the scheme. This may have a
positive impact on the victims‘ experience of the justice system.
b. Referrals of victims and also the families of accused to support schemes and programs of
government for financial and psychosocial stability of victims and caregivers as well as NGO
support whenever required.
Awareness Generation and Sensitization Programs on Child Sexual Abuse
a. For children: There is a dire need for awareness generation amongst children about child
sexual abuse. In the study, it was found that children were not aware about the fact that they
were being abused. In some cases, they were too scared to open up. These programs will
help the children develop their understanding and raise their voice against the abuse.
Children at home are also need to be taught about the concept of good touch and bad touch.
b.For families: Families also need to be aware about the sign that may be pointing towards
sexual abuse. They should also be made aware about the course of action in case their child
becomes the victim of such abuse.
c.Police: Police should be trained to deal with cases of child sexual abuse with utmost
confidentiality and care. The child and the family suffers mental trauma with the act of
abuse, mishandling of the case or pinching questions can further severe the impact. Police
officials should deal with case empathetically (especially during disclosure) or a social
worker should be appointed at the police station to deal with such issues.
D.Support-groups for the Caregivers: Support group for the caregivers can be a platform for
sharing their worries, dilemma, questions, inhibitions and breakthroughs. In an environment
of peer-support and sharing, people can open up and share without the worry of being
judged. Both, the civil society organizations and the state can facilitate these groups.
REFERENCES
1. Bunsha, Dionne 2007. ‗Insecure Children‘, Frontline, 24(8).
2. Collen E Bennett & Mondestin. V. 2017. Impact of Child Sexual Abuse discovery on Caregivers and families:
A qualitative Study, Journal of interpersonal Violence. 1-27.
3. Dabir, N., & Nigudkar, M. 2007. Child abuse: Confronting reality. Economic and Political Weekly.42. 2863-
2866.
4. Gibbons, J. Conroy, S. & Bell, C. 1995 Operating the Child Protection System, London: HMSO.
5. Lamb, M. E., & Garretson, M. E. 2003. The effects of interviewer gender and child gender on the
informativeness of alleged child sexual abuse victims in forensic interviews. Law and Human Behavior, 27(2),
157-171.
6. Loveleen Kacker,. 2007. Study on Child Abuse India. New Delhi: Kirti Publications
7. Plummer, C. A., & Eastin, J. A. 2007. System intervention problems in child sexual abuse investigations: The
mothers‘ perspectives. Journal of Interpersonal Violence, 22, 775-787.
8. The United Nations. ―Convention on the Rights of the Child.‖ Treaty Series, vol. 1577, Nov.2007
9. Waheeda, Bux & Cartwright D. J. 2016. The Experience of non-offending caregivers following the disclosure
of Child Sexual Abuse. South African Journal of Psychology, 33(5) 88-100.
10. W Zimba & Menon. J.A. 2015. The Psychological Impact of Child Sexual Abuse on Primary Caregivers.
Medical Journal of Zambia, 42(4) 177-183.
Effect of Yoga Pranayama (Breathing Techniques) on the Vagus Nerve in

Countering Major Depression and Related Ailments
Namal Bandara
Research scholar, Dev Sanskriti University, Haridwar
Abstract
Major depressive disorder (MDD) is a major psychiatric condition associated with functional
impairment and high levels of morbidity and mortality (M. Li, 2015) (Lohoff, 2010). It is
characterized by mode alterations, diminished interests, impaired cognitive function, and
vegetative symptoms such as disturbed sleep and appetite changes (Christian Otte, 2016) are
common patients suffering from MDD. Our nervous system is built around the balance and
harmony of two opposing activities (Laurie Kelly McCorry, 2007).
1. The sympathetic nervous system (SNS) is associated with the fight or flight response.
2. The parasympathetic nervous system (PNS) is associated with relaxation,
digestion, andregeneration.
These two systems are meant to work in rhythmic alternation, a process that supports healthy
rhythms of alertness and restfulness that facilitate physical and mental health (Shah, 2018). To
treat ailments such as MDD, many techniques are used to stimulate the vagus nerve for better
functioning (Bruno Bonaz, 2018). Different forms of pranayama tend to activate different
branches of the autonomic nervous system, this causes positive changes to the oxygen
consumption, metabolism, and skin resistance. The literature evidence gathered states that the
mechanisms of the vagul nerve stimulation helps in the parasympathetic activation in an event
of stress depression and major depression. When the pranayam is mixed with certain yogic
asana‘s while controlling the breath, it seems to have a better countering of MDD and related
disorders.
Keywords: Pranayama, vagus nerve, major depressive disorder, yoga asana,parasympathetic
nervous system.
Introduction
Major depressive disorder (MDD) is a major psychiatric condition associated with functional
impairment and high levels of morbidity and mortality (M. Li, 2015) (Lohoff, 2010). It is
characterized by mode alterations, diminished interests, impaired cognitive function, and
vegetative symptoms such as disturbed sleep and appetite changes (Christian Otte, 2016) are
common patients suffering from MDD. Recent research shows MDD prevalence to be twice
effective in woman than in men (Soraya Seedat, Kate Margaret Scott, Matthias C.
Angermeyer, & Patricia Berglund, 2009). Further research has emphasized the elements of
environmental factors, such as sexual, physical, or emotional abuse during childhood which
are strongly associated with the risk of developing MDD at later stage (M. Li, 2015)
(Maurizio Fava, 2000). Stressful life events such as disease, unfortunate life turnovers and
certain personality traits has been identified as great risk factors for the development of MDD
(Maurizio Fava, 2000). It is said to be one of the oldest medical disorders having been clearly
described in medical texts dating back to ancient Greece (Maurizio Fava, 2000). Present
studies have suggested low social classes belonging to the urban population with low levels of
social support are most vulnerable for been entangled with MDD. It is believed that one way
to treat MDD is by performing regular yoga practices that stimulates the vagus nerve that
activates the parasympathetic nervous system to calm down the mind and ruminations. It helps
in the reduction of stress hormones such as cortisol and promotes the release of happy
hormones such as dopamine and serotonin. The review is based upon scientific fact of
establishing connection between yoga practice and vagus nerve for the treatment of major
depressive disorder.
Vagus nerve and its effect on major depressive disorder

Our nervous system is built around the balance and harmony of two opposing activities
(LaurieKelly McCorry, 2007).
1. The sympathetic nervous system (SNS) is associated with the fight or flight response.
2. The parasympathetic nervous system (PNS) is associated with relaxation,
digestion, andregeneration.
These two systems are meant to work in rhythmic alternation, a process that supports
healthy rhythms of alertness and restfulness that facilitate physical and mental health (Shah,
2018). The vagus nerve represents a main component of the parasympathetic nervous
system; it oversees a variety of crucial bodily functions, including control of mood, immune
response, digestion, many involuntary actions, and heart rate (Sigrid Breit, 2018). It
establishes one of the most important connections between the brain and the gastrointestinal
tract and sends information about the state of the inner organs to the brain. The brain–gut
axis is becoming increasingly important as a therapeutic target for gastrointestinal and
psychiatric disorders, such as inflammatory bowel disease (IBD), depression, major
depression, anxiety, and posttraumatic stress disorder (PTSD) (Shan Liang, 2018). The gut
brain connection is formally made by the vagus nerve. To treat ailments such as MDD,
many techniques are used to stimulate the vagus nerve for better functioning (Bruno Bonaz,
2018); generally, it lowers the stress levels and helps one feel well. Therefore, a healthy
vagus nerve helps in leadership and decision-making during flight or fight response (Grant
Soosalu, 2019). The function of the vagus nerve is impaired by stress, depression anxiety,
poor lifestyle, and other factors such as smoking and drinking.
Natural techniques that help stimulate the vagus nerve.

For major depressed patients that do not respond to antipsychotic drugs, a surgery can be done
through which an electric pulse meter is fixed to the vagus nerve for an artificial stimulation.
Since this is a complex procedure, it is best that an individual tries out natural ways for
stimulationof the vagus nerve.
1. Splash of cold water

Splash of cold water has been long expected show a significant immediate relief for people
withMDD disorders and anxiety disorders. In research done in 2018 demonstrated that cold
stimulation in the lateral neck region activates the parasympathetic nervous system in ways
that resemble significant research findings to support vagus nerve activation (Manuela
Jungmann, 2018).
2. Probiotic and omega 3 rich diets

Probiotics are live bacteria that help in good health if eaten through food that consisting
of them. Probiotics that affect the brain are often referred to as ―psychobiotics‖ Some
these probiotics have been shown to improve symptoms of stress, anxiety, and
depression (Ghodarz Akkasheh,2016) (Michaël Messaoudi, 2011).
A small study of people with irritable bowel syndrome and mild-to-moderate anxiety or
depression found that taking a probiotic called Bifidobacterium longumNCC3001 for six
weeks significantly improved symptoms (Maria Ines Pinto-Sanchez, 2017). Another study
found that taking a prebiotic called galactooligosaccharides for three weeks significantly
reduced the amount of stress hormone cortisol (Kristin Schmidt, 2015). Since the gut brain
axis is coordinated largely by the vagus nerve, food items consisting of probiotics will the
better functioning of the vagus nerve and the brain. The two-marine omega-3 fatty acids are
eicosapentaenoic acid (EPA) and docosahexaenoic acid (DHA), prevalent in fish and fish
oils (Schacky, 251-262). Omega 3 fatty acids find in vegetarian diets are alpha-linolenic
acid (ALA), fatty acids are essential for your body, meaning that your body can‘t make it,
so you must get it from the green foods and beverages you consume (Giuseppe Grosso,
2014). Your body can convert some ALA into EPA and then to DHA, but only in very
small amounts. Vegetables, especially green leafy ones, are good sources of ALA, one
form of omega-3 fatty acids. Source of omega 3 fatty acids are mentioned since the thesis
focuses on yogic diet for the treatment of MDD by controlling aspects of the gross body
that may help reduce the effects of MDD such as stimulating the vagus nerve. There is not
much direct evidence to suggest the direct depletion of depressive symptoms although it
helps in countering cardiac related ailments such as elevated heart rate are often found with
depressed patients. Interestingly, few studies indicate that people who consume omega-3s
regularly are less likely to be depressed (Giuseppe Grosso, 2014). Therefore, consumption
of adequate diet of green leafy vegetables for vegetarians and vegans are a must for a better
simulation of vagus nerve if any or either way to be mentally fit face daily tresses and
depressions. In general, a healthy diet with rich fiber and other minerals in very beneficial
for a good gut health that gives a good digestive tone that helps in the positive stimulation
of the vagus nerve.
3. Yoga, deep breathing, pranayama, meditation, chanting and laughter.

All under this heading will be considered as aspects of yoga. Yoga in general refers to the
asana practice. Swami Swatmarama explains in his text ‗Hata yoga Pradipika‘ that yoga
asana should be practiced with ease and comfort with concentration. The yoga Asana
practice will help in adjusting of the muscles that directly interact with the vagus nerve.
Since general yoga practices burns the extra calories influencing the additional removal of
fat in the body and balances the hormones for proper metabolism, like other physical
exercises, mind-body exercises improve general physical function, most notably bone
density, balance, strength, and flexibility (Jahnke, 2010). Therefore, we can assume vagus
nerve gets all the positive impulses to balance the parasympathetic nervous system through
physical exercise such as yoga asana practice. It helps to reduce the impact of depression on
the mind. Research done on the effect of vagal stimulation showed that they reduce multiple
physiological stress markers this includes heart rate, blood pressure, cortisol levels and
inflammatory bodies (M. C., 2017).
Different forms of pranayama tend to activate different branches of the autonomic nervous
system, this causes positive changes to the oxygen consumption, metabolism, and skin
resistance.Pranayamic breathing, characterized by brief breathing in and retention was found
to have a significant increase in oxygen consumption and metabolic rate while specific
pranayamic breathing, but long breath retention has caused some lowering of oxygen
consumption and metabolic rate in certain studies (RavinderJerath, 2006). Therefore, it is
important for a beginner to assess his or her state of breathing feasibility before attempting
long term retention. In the case of major depression, the effect of breath on your mood
swings would be one of the best indicators of how long the duration of Pranayama should
last, this helps in creating an exclusive model for each patient.
Deep breathing and pranayama have been considered to help in vagal stimulation by many
psychiatrists and psychologists. The vagus nerve stimulation has many functions and the
activity that is most amenable to assessment is its effect in controlling the cardiac rhythm
(Alan W C Yuen, 2017). Decreased heart rate variability (HRV) is a result of poorer vagal
parasympathetic tone and is associated with a wide range of illnesses. Therefore, by
introducing natural ways of stimulation we can identify the positive changes in cardiac
rhythm. Your vagal tone can be measured by tracking certain biological processes such as
your heart rate(pulse), your breathing rate, and your heart rate variability (HRV) (Sylvain
Laborde, 2017). Under this assumption we can measure these variables in depressed
patients for comparison. Over the years it has been found that deep breathing, pranayama,
laughter chanting and mindfulness mediation are ways related to yoga that helps in vagal
stimulation (E. Sankaranarayanan, 2006). Especially the practice of bhrammari pranayama
seems have a positive effect on vagal tone (Maheshkumar Kuppusamy, 2016). Therefore, it
indirectly helps the anti-inflammatory processes and proper stimulation of
neurotransmitters. This allows proper parasympathetic activation and the proper functioning
of the limbic system associated with MDD and other psychological disorders.
Yoga practices for stimulating Vagus nerve and countering
MDD Mechanism of vagas stimulation.
When it comes to yoga practice, it is important to understand the vagal tone which refers to
the variability between the heart rate on the inhale and the exhale (KABEL, 2016). The
greater the variability, the higher the vagal tone, which means that your body can easily
switch from the fight-or-flight to rest-and-digest mode and vice versa. It basically reflects
your resilience at any given situation. When your mind perceives something dangerous or
stressful it activates the sympathetic nervous system (Kim, 2016) which induces adrenaline
and other stress hormones into your body and your body responds (apa, 2018) – the blood
pulls toward large skeletal muscles, you begin to breathe faster (Matthew J Watt, 2001). So,
your body is now ready to ―fight or flight‖ and sends a signal of readiness to your brain. The
brain perceives that your bodyis in real danger and continues with the stress response, which,
in turn, keeps the body in a fight-or-flight mode, which then sends those stress signals back to
the brain (Chu, Marwaha, Sanvictores, & Ayers., 2021). The cycle continues and on if it‘s not
altered to bring the action reaction response to a rest. To break out of the loop you need to
activate your parasympathetic nervous system (the rest-and-digest mode) (Lívea Dornela
Godoy, 2018). Two main ways to do to convince your mind that there is no more danger or to
stop the biological stress response so that the body signals the mind that it is no longer in a
fight-or-flight mode. What‘s important to note is that the vagus nerve would communicate
both of those messages, since it is responsible for most of parasympathetic messaging both
from the brain to the body and from the body to the brain (Martina Corazzol, 2017). This
shows that by controlling the vagus stimuli it is possible to control the stress response and help
slow down rumination in patients suffering from MDD.
Yoga practices
Pranayama (control of breath)
The most common type of pranayama for parasympathetic activation is deep diaphragmatic
breathing also known as full yogic breathing (Xiao Ma, 2017). Sympathetic response is created
during short fast breathing bordering on hyperventilation (Komori, 2018), this happens due to
the fact of opening of airway passages that widen up when a person is gulping the air in.
Parasympathetic activation leads to deep relaxed breathing (Marc A. Russo, 2017) (Komori,
2018), since your airways constrict, and you will need to take time to breathe in and out to get
the same amount of air in. Therefore, controlling of the breath will lead to either fight or flight
if theair is taken in radiply, and if you see the air in and let it out slowly, your brain will take it
as an invitation to rest and digest (Xiao Ma, 2017). A preliminary study done through four
weeks of Bhastrika pranayama, the results indicated a reduction of anxiety and an increase
positive effect on self-control, and that these changes are associated with the activity and
connectivity of a brain network involved with processing emotions, particularly the amygdala,
anterior cingulate, anterior insula, and the prefrontal cortex of the brain (Morgana M. Novaes,
2020). And the Resting-state fMRI revealed significantly reduced functional connectivity
particularly involving the anterior insula and lateral portions of the prefrontal cortex which
participate in awareness and attention (Morgana M. Novaes, 2020), which singles a chain
reaction of the brain anatomy balancing itself during long term Pranayama sessions. Kapalbhati
pranayama will induce a rapid fight or flight response and yogic breathing will induce
parasympathetic activation which gives a good vagal tone. Bhramari pranayama will also
induce a good vagal tone since it vibrates the vocal cords with the sound of the humming bee.
Since the area of the neck is a vagal tone activation site, bhramari pranayama is an immensely
a great technique to relive stress, depression, and anxiety due to the fact that the pranayama
helps to resonate at an ideal frequency for the stimulating of the vagus nerve. The following
empirical research shows the success rates on depression and major depression related
disorders.
Table 1. Pranayama practices and its effect on depression, MDD and anxiety.
Author and Sample size Study type and Treatment Findings

reference (n) method groups
Role of self- n=84 Experimental Single group BP significantly
induced sound study pre-post reduced the
therapy: irritability,
Bhramari depression and
Pranayama in the anxiety
Tinnitus (Pandey associated with
S, 2010) tinnitus.
The effect of n=28 Experimenta Single group Hyper reactivity
Bhramari lpre-post study reduced to hypo
pranayama on reactivity and
pregnant women basal blood
having pressure, rise in
cardiovascular blood pressure
hyper -reactivity and pulse rate
to cold presser reduced
test (Sanjeev significantly.
Rampalliwar,
2013)
The Effect of n=40 RCT Experimental Depression and

Pranayama on and control stress decreased
Stress and groups significantly in
Depression in women after 12
College Female sessions of
Students regular
(Pinkesh, 2020) pranayama yoga
practice.
Assessing N RCT Experimental The depression
depression and control symptom scores
=69
following two of the Yoga
ancient Indian Group at both 3
and 6 months
decreased
Author and Sample size Study type and Treatment Findings
Reference (n) Method Groups
interventions: significantly.
effects of yoga
and ayurveda on
older adults in a
residential home
(Manjunath
Nandi
Krishnamurthy,
2007)
Wellness through n=103 RCT 55 Compared with the
a comprehensive experimental control group the
Yogic breathing and 48 control experimental group
program – A group lowered their degree
controlled pilot ofanxiety, depression
trial (Anette andstress, and also
Kjellgren, 2007) increased their degree
of optimism
(ANOVA;p < 0.001).
Yoga and n=419 RCPT Experimental The pilot study provides
exercise for group only preliminary data on the
symptoms of effects of yoga
depression and combined with exercise
anxiety in people to influence mood post-
with post-stroke stroke.
disability: a
randomized,
controlled pilot
trial (Weili Chan,
2012)
Sudarshan Kriya n=15 Randomized 4 different Yoga has proved to be

Yogic breathing dysthemia Pre-post groups of potentially beneficial,
in the treatment multiple trails disorder yet low-risk adjunct for
of stress, anxiety, n=15major same the treatment of stress,
and depression. depression intervention. anxiety, PTSD,
Part II--clinical depression, stress-
applications and n=60 Alcohol related medical
guidelines abuse and illnesses, and
(Richard P depression substance.
Brown, 2005)
n=45
dysthemic
Author and Sample size Study type Treatment Findings
Reference (n) and Groups
method
disorder (area
of interest)
Effects of yoga n=120 RCT Contol Yoga intervention

intervention on group=58 appears to improve the
sleep and quality- Experimental QOL and sleep quality
of-life in elderly: group=62 of elderly living in old
A randomized age homes and
controlled trial signifiesless
(VR Hariprasad, depression.
2013)
The effect of n=107 RCT Control From the first three
pranayama on group=48, research questions, the
test anxiety and experimental positive effect of
test performance group practicing pranayama
(Nemati, 2013) inlowering test anxiety
has been seen.
Antidepressant ECT=15 RCT with Single Significant reduction in
efficacy of SKY=15 comparison Experimental total BDI scores in all
Sudarshan Kriya IMN=15 groups with groups but SKY and
Yoga (SKY) in three variables IMN showed the lowest
melancholia: a mean difference.
Randomized
comparison with
electroconvulsive
therapy (ECT)
And
imipramine (IMN)
(N.
Janakiramaiah,
2000)
Evaluation of n=22 RCT n=14 A significant reduction

Siddha Samadhi Experimental in scores on anxiety,
Yoga for Anxiety Group depression, and tension
and Depression n=8 control was found in yoga
Symptoms: A Group group when compared
Preliminary with the control group.
Study (Kozasa,
2008).
Asana practice (physical postures)

Asana practice along with pranayam would also help the cause in intervening major depressive
episodes. Inverting poses like downward facing dog ( parvatasana), supported bridge
(setubhandasana), shoulder stand with and without support(sarvangasana) and headstand are
well known asanas for activating rest and vagal tone (Wood, 2017). Generally, a posse where
the head is below the heart helps to reduce the effects of stress by toning the blood pressure.
According to ancient literature backward bending will help to alleviate sluggishness, dullness,
and apathy caused by depressive symptoms by opening the flow of energy to the lungs and the
heart (MISHRA, 2013). Gentle backbends can have huge impacts on your overall health this
ranges from marjariyasana(Cat pose lumber flexing) to standing back bending and twisting
asanas such as matseyndrasana(Spinal twist); combination of backbend to standing pose
(Tadasana) has shown effective presence of vagal tone activation. A sequence of asana may be
beneficial in activating a flow sequence to tone the vagus nerve; it focuses on a sequence that
will have a quieting effect on the nervous system. Slowing the flow can encourage a shift from
Fight or Flight mode to rest and digest mode, which is a hallmark of an optimally functioning
vagus nerve. Shavasana has shown to be a relaxing pose that brings down the adrenaline and
cortisol rush which gives an important relaxation after yoga practices (Kishore Kumar Katuri,
2016).
Conclusion
The literature evidence gathered states that the mechanisms of the vagul nerve stimulation
helps in the parasympathetic activation in an event of stress depression and major depression.
The paranayam practices which includes is deep diaphragmatic breathing also known as full
yogic breathing, bhramari and bhastrika helps in the activation on vagus nerve and the
parasympatheitic nervous system and help calm down a person during a depressive episode.
Thiscan be observed in the systemic table that states the success rates of pranayama. When the
pranayam is mixed with certain yogic asana‘s while controlling the breath, it seems to gain a
better progress in countering MDD and related ailments.
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Social Work and Yoga: Retrospect and Prospects
Nitesh Pathak
Research Scholar
Department of Social Work, University of Lucknow
ABSTRACT
Yoga is part of Bhartiya shat darshan (six schools of Indian philosophy.).Yoga science is one
of the age old knowledge discipline which contribute both in healing people physically and
mentally. People of Indian subcontinent practicing it in their day to day life for the same. As
an Academic discipline Yaugik science is now getting space in university campuses also.
Although there are many institutions existed from ancient times which are providing both
practical and theoretical knowledge related to Yoga.Social Work is very new discipline when
compare to Yoga. Social Work is an applied discipline with focus on helping individuals,
groups and community in improving their social functioning and ensuring psycho-social
wellbeing.Psycho-social wellbeing is an important concern of both discipline. Both
disciplines try to help in this context through their various methods, tools and techniques.
Improving mental health is one of the important contribution of Yoga and working with
people who are facing mental health related problem is an important concern for the Social
work educator and practitioner. So there are strong possibility that yoga can help social work
educator and practitioner in this context. While going through existing literature one can find
that many Social Work practitioner using methods of Yaugik Science in helping their clients.
There are Social Work departments who are teaching learnings and methods of yoga as a tool
to help. It will be interesting to know that whether social work educator and practitioner is
using yoga as tool to help.Through reviewing existing literature of Social work discipline of
use of Yoga in Social Work the article is aiming to explore use of knowledge from Yaugik
science in Social Work. The article will explore what are the earlier use and what can be the
possibility of using Yoga in Social work practise. The article also explore teaching of yoga in
Social work department as a tool and methods adopted to do so.
Keywords: Social work, Yoga, retrospect, prospects, wellbeing.
INTRODUCTION
The practice of Yoga in Social Work profession is recent phenomenon. Social work by nature
is an interdisciplinary subject which builds knowledge body with the help of other knowledge
discipline especially from sociology, psychology, public administration etc. But Yoga and
Yogic science are very new in this context. Yoga is a broad philosophy of human life which
provides insights about various aspects of human life. Breathing and physical exercises are
only one aspects of this. Social workers seem much interested in this part as this helps people
in attaining psychological relief.
Social work is an applied discipline. Social work is a practice-based profession and an
academic discipline that promotes social change and development, social cohesion, and the
empowerment and liberation of people…Social work engages people and structures to
address life challenges and enhance wellbeing. (IFSW, 2014).Social Work addresses multiple
dimensions of human functioning in social context. The interventions of Social work ranges
from education, health and industries to peace, Environment, Philanthropy etc. Social work as
an academic discipline and practice profession emphasizes on helping individuals, groups and
communities so that they can be prepared to help themselves. History of Social Work
profession starts from mid of 19th century. Now Social Work is present in all continents of the
world. Many countries have recognized Social work as full-fledge profession.
Yoga is one of the age old healing system of Indian sub-continent. Maharshi Patanjali has
compiled yoga related knowledge in his ‗yoga Sutra‘. According to him, Yoga is a process of
getting control over the mind (yogaschittvrittnirodhhh).This means yoga help an individual in
behaving right and appropriate manner in any type of circumstances. The scholars of Yoga
consider it as a scientific and rational science. The eightfold (Astanga) system is for holistic
development of human life. This system is full-fledge philosophy of human life. The ultimate
aim of Yoga vigyan is to help individuals in living a healthy and decent life. According to
Patanjali, Yoga have eight parts. These are YAM, NIYAM, ASAN, PRANAYAM,
PRATYAHAR, DHARANA, DHYAN and SAMDHI. YAM belongs to Social ethics,
NIYAM relates to individual ethics, ASANAS belong to control over one‘s body through
different types of bodily postures. PRANAYAM is about regulating the process of breathing
for self-control, PRATYAHAR relates to control over demands of different senses,
DHARANA is about concentrating your energy into one central issue, DHYAN is about
focusing on goal and SAMADHI is a status of mind. In contemporary times different forms
of yoga are existing and have different uses.
The practice of Yoga in Social Work interventions are not very old. Some practitioners of
Social work who have got training in Yoga are applying some of the Yoga therapy in helping
their clients. There are evidences that this is happening in west among the Social work
practitioners. It is very disappoint that in Indian context almost no information available
about this.
Yoga and Social work both contribute in ensuring wellbeing of individual in specific and
society in general. Both discipline are academic as well as practice based disciplines. When it
comes to relationship of Yoga and Social work one need to understand many key questions
like what type of Yoga can be used in Social work, How and with what type of client it can
be used, How to train social worker to provide such help etc. These question requires detail
scientific enquiry and if Social worker want to incorporate Yoga techniques, they need
scientific evidence to do so.
Nature of Social work as an interdisciplinary subject gives scope to involve strategies from
different disciplines in Social Work interventions. Yoga is one of the new addition in this
context. Use of Yoga in Social work seems getting prominence especially in western context.
Majority of literature available belongs western practices. Combine conferences and seminars
are also getting organized to develop a common system of knowledge but there is more to do.
This study is a effort to review existing online available research and academic work in
context of yoga and Social work and to put some insights about how relationship of Yoga and
Social can be more useful for the prospective clients.
OBJECTIVES OF THE STUDY
The review is done with the following objectives:
1. To search existing literature regarding relationship of yoga and Social work practises.
2. To know the ways Yoga is getting used in social work, if any.
3. To know the utility of Yoga for social work practitioners in general.
4. To know the existing practices of yoga in Social work curriculum, if any.
5. To know the possible Prospects of Yoga in contemporary and future Social work
practises,
METHODOLOGY
The article is based on review of literatures in Social Work .The articles were collected
through research repositories especially from Web of Science, JSTOR, Springer link etc. The
conditions of inclusion of an article for reviewing is the must have key word Social Work and
Yoga, Yoga and mental health or related challenges such as depression, anxiety, phobias etc.
and at least the abstract of article must be accessible to the researcher.. Articles and
dissertation were also searched from Google with key word Yoga and Social Work, Yoga and
psychiatric Social Work. Cross-referencing technique also used to search article in this
context. Through all this the researcher finds 15 articles. All the selected articles are not
research articles but they include perspective, book chapters and dissertation work. For
analysis all these articles were arranged in a excel sheet with its key questions, findings and
methodology were arranged and analysed.
THEORETICAL FRAMEWORK
The study adopt theoretical framework of discourse analysis. Through this method one can
understand text in a given context. The Study is only using text for their purposes so this
method suits most appropriate for this research.
The concept of Yoga is adopted from Patanjali‘s Yogasutra and definition of yoga are also
adopted from the same book.
FINDINGS
Using indigenous tools and techniques for Social work interventions are a major challenge
for social worker. Indigenizing tools and techniques from various part of world in Social
Work is an important and much desirable aspect of Social Work education and practice. Yoga
as a tool provided some additional equipment to Social worker. Although it is surprising that
in context of India one can find very less literature. While going through these articles it was
observed that there were lack of literature related to mutual influence of Social Work and
Yoga to each other. The researcher found only 7 at JSTOR, 3 at web of science and no article
at springer which have key words Yoga and Social work. Majority of material are based on
experiential learning of Social Worker which involves Yoga in their practice. Whatever
literature was available, based on that one can say that the practice of yoga in Social Work
can be seen in diverse ways. Social workers are applying Yoga in mental health setting in
majority. Apart from this, Social workers are also using yoga with terminally ill patients and
with those clients who are facing low self-esteem related challenges. These reviews indicate
that Social workers are using Yoga dominantly to helping clients‘ related to psychological
challenges/mental health, terminally ill and those going through de-addiction process.
Mental health, Yoga and Social Work: COVID-19 virus has created huge challenge to the
various aspects of human functioning. Mental health is one of the core challenge in this time.
Many people have faced challenges related to their daily functioning. All of the sudden
people have to stop their daily routine and were forced to adopt a new and very different
approach of daily routine. This caused huge panic and psychological challenges to people.
This has also highlighted the need of mental health care. Suddenly people started feeling the
need of support for their psychological well-being. Mindfulness is a core concern for social
work intervention. Helping people to rationalize their thought processes is an important task
of Social Work profession. Yoga is a tool to help people in concentrating and rationalizing
their mental processes.
All the articles reviewed for this purpose have discussed relationship of yoga and mental
health. One of the most common use of Yoga in Social Work is in the field of mental health.
Mental health is one of the age old challenge of human society. Lots of stereotypes and
prejudices are related with this problem. Many superstition are also connected to these
problems. These type of situations exists in all societies belonging to different cultures or
geographic locations. In earlier period people considered that mental health situation is
caused as a consequence of some type of religious malpractice. The treatment of mental
health is always of great importance for the society. Many unscientific methods were used to
treat mental health situations. One can find that these type of treatments exist in cross-cultural
societies.
Awareness about mental health is increasing and has caused demand of more sophisticated
and scientific treatment of mental health. As Society progresses we become much equipped
to understand these type of problems and we, as a human society, have done lot of efforts and
researches to find treatment of these type of situations. As a great concern for human society
mental health is crucial to both Social Work and Yoga. Both have developed their methods
to help people overcome mental health related situations/challenges.
Richard P. Brown and Patricia L. Gerbarg in their article ―Sudarshan Kriya Yogic Breathing
in the Treatment of Stress, Anxiety, and Depression‖ inquired about use of Sudarshan kriya a
yoga practice in enhancing psychological well-being, they concluded that although there is a
need of more evidences in connecting the use of various Yoga practices with Psychological
situation, ―…Sudarshan Kriya yoga (SKY), a sequence of specific breathing techniques
(ujjayi, bhastrika, and Sudarshan Kriya) can alleviate anxiety, depression, everyday stress,
post-traumatic stress, and stress-related medical illnesses‖. This is an important findings from
social work point of view, as helping people in such situation is an important aspect of
psychiatric social work practices.
Yoga, Social work and terminally ill patient: Terminal illness such as Cancer, AIDS etc.
are a great challenge for families, communities and societies. Not only patient but all the
member of the family have to go through trauma and fear of losing their dear one. Spira and
Kenemore in her article ―Cancer as a Life Transition: A Relational Approach to Cancer
Wellness in Women‖ describe about use of Yoga in helping female Cancer patient in
attaining their wellness. Strauss and Northcut in their case study ―Using Yoga Interventions
to enhance Clinical Social Work practices with young women with Cancer‖ describe about
mindfulness approach taken by a social worker in helping a client suffering from cancer.
They found practice of yoga help the client to regain some control of her mental status and
daily routine in recovery process, this has contributed towards enhancement in quality of life
during the treatment.
Yoga, Social Work and Drug de-addiction: Drug de-addiction is the area where core
interventions of Social Work is taking place. This is another area where one can find some
level of use of yoga in social work intervention. This is also a concern for Yoga and Yaugic
science. This is also an emerging field of mutual collaboration between Yoga and Social
Work. Yoga is getting used in treating people facing drug-addiction or substance abuse. But
there are less evidence available which talks about role of social worker in these type of
interventions. The literature analysed in this context have noted practical use of Yoga in this
context and its impact. SatBir S. Khals et.al have done a research study in Punjab. They have
applied Kundalini Yoga in their subjects and uses self-report questionnaires to monitor their
progress and found ―Subjects showed improvements on a number of psychological self-report
including the Behaviour and Symptom Identification Scale and the Quality of Recovery
Index‖. These type of research interventions have lot of scope to provide insights on use of
Yoga in such situation. There are NGOs like SPYM and others which are using yoga in their
efforts in helping clients who are facing such type of challenges.
Yoga, Social work and other areas of interventions: Apart from these, Yoga is also found
useful in helping client facing anxiety, helping students in regaining their loss of
concentration, helping people in relaxing at their workplace, people facing situation of trauma
etc. Trauma related Yoga practices are getting importance now a days. Actually these
practices are more focussed on helping clients getting psychological relief. During and post
trauma situations are areas where immediate attentions is needed. Social work have their own
techniques for interventions in these type of situations. Social worker can also learn from
Yoga in this context. As Descilo and Vedamurtachar in their article titled ―Effects of a yoga
breath intervention alone and in combination with an exposure therapy for post-traumatic
stress disorder and depression in survivors of the 2004 South-East Asia tsunami‖ analysed
effect of Yoga for post-traumatic stress situation for survivors of Tsunami 2004, they
concluded that ―Yoga breath-based interventions may help relieve psychological distress
following mass disasters‖. Again this research helps in using Yoga in post-traumatic
situations.
Conclusion:
As we can see from the findings that there are instances where social workers are using Yoga
as a tool to help their client. But these applications of yoga are very limited and person
specific. Yoga is getting prominent and people are adopting it for their better health and
wellbeing. Internationally its importance was also recognized by the United Nations and 21
June was declared as International Yoga Day.
Social worker can use yoga in their practises but it is important to take prior training of Yoga
before adapting it into their practices. Schools of Social work need to develop and adopt
curriculum relevant to Yoga practices for Social Worker and implement in the classroom
practices so that Social Worker can use Yoga efficiently. Developing academic literature is
another challenge in this context as we can see that there are very few literature available.
LIMITATIONS OF THE STUDY
The study is based on articles available online. So there are possibilities that some important
articles not available online were not considered for this research study. All the limitations of
secondary data analysis are also valid for this research. The study was conducted in a very
short period of time which provided less time for data retrieving and analysis. So some
findings as well as insights may be not included in this study.
Acknowledgement: I would like to thank you Miss. Kanchan Joshi for reading my article,
giving important suggestions and helping in proof reading.
REFERENCES
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Social Work, 74:2, 235-242, DOI: 10.1080/0312407X.2020.1849334
Jo Mensinga, Loretta Pyles. (2021) Embodiment: A Key to Social Workers‘ Wellbeing and Attainment of Social
Justice. Australian Social Work 74:2, pages 131-133.
Strauss, R.J., Northcut, T.B. Using Yoga Interventions to Enhance Clinical Social Work Practices with Young
Women with Cancer. Clin Soc Work J 42, 228–236 (2014).
https://doi.org/10.1007/s10615-012-0430-1
Spira, M., Kenemore, E. Cancer as a Life Transition: A Relational Approach to Cancer Wellness in Women.
Clinical Social Work Journal 30, 173–186 (2002). https://doi.org/10.1023/A:1015245512377
Richard P. Brown and Patricia L. Gerbarg, Sudarshan Kriya Yogic Breathing in the Treatment of Stress,
Anxiety, and Depression: Part I—Neurophysiologic Model, The Journal of Alternative and Complementary
Medicine.Volume: 11 Issue 1: March 4, Feb 2005.189-201.
http://doi.org/10.1089/acm.2005.11.189
Descilo T, Vedamurtachar A, Gerbarg PL, Nagaraja D, Gangadhar BN, Damodaran B, Adelson B, Braslow LH,
Marcus S, Brown RP,Volume 121, Issue4,April 2010,Pages 289-300
Sat Bir S. Khalsa PhD, Gurucharan S. Khalsa PhD, Hargopal K. Khalsa MSc & Mukta K. Khalsa LPC (2008) ,
Journal of Ethnicity in Substance Abuse, 7:1, 67-79, DOI: 10.1080/15332640802081968
Mensinga, Jo. (2011). The Feeling of Being a Social Worker: Including Yoga as an Embodied Practice in Social
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Grossman, Nicole, "Expanding the Mind and Body: Educating Social Work Students on Yoga as a
Complementary Practice to
Traditional Therapeutic Approaches" (2019). Doctorate in Social Work (DSW) Dissertations.
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(2016), pp. 1-19
Tsai, Karen L., "The application of yoga as a biopsychosocial-spiritual approach to social work" (2014),Masters
Thesis, Smith College, Northampton, MA .https://scholarworks.smith.edu/theses/742
Aarti Jagannathan,International Journal of Emergency Mental Health and Human Resilience, Vol. 17, No.3, pp.
605-606, ISSN 1522-4821
A Descriptive Study on Danta Dhauti of Shatkarmas: It‟s Impact upon

Human Physiology
Sunil Kumar
Asst. Prof. Department of Yogic Science & Human Consciousness, Dev Sanskriti
Vishwavidyalaya, Haridwar, Uttarakhand
Niyanta Joshi
Research Scholar, Gujarat Vidyapith, Ahmedabad, India
Abstract
Yoga is an invaluable heritage of the Indian culture. Yoga is a group of physical, mental,
social and spiritual practices and disciplines that originated from ancient India. The aim of
yoga is to achieve the highest potentiality of human life. To achieve the highest stage, the
body is the base of all paths. Yogic science emphasizes on such cleansing processes to make
the body clean and to achieve higher practices such as asana, pranayama and meditation.
Among the cleansing processes, Dhauti is a jewel. It is classified into four categories, Anatar
dhauti (Digestive Track), Danta (Mouth), Hrid (Chest) and Moola shodhana (Rectum). In
which Danta Dhauti is prominent. It is further classified into four categories, Dantmoola
dhauti (cleansing of teeth), Jihvamoola dhauti(cleansing of the tongue), Karnarandhra
(cleansing of both the ears) and Kapalrandhra (cleansing of forehead). So, this dhauti refers to
clean the organ of the teeth, tongue ears and forehead. So, it helps to clean mouth and entire
face healthy and clean and it is also very easy to perform among all the cleansing techniques.
Now it is essential to study these yogic techniques from physiological perspectives. This
study has been conducted to explore the physiological effect of Danta Dhauti in human life.
Keywords: Danta Dhauti, Dantamoola Dhauti, Human Physiology, Jihvamoola Dhauti,

Kapalrandhra Dhauti,Karnrandhra Dhauti
Introduction
―Dantamulam jihvamulam randhre cha karnayugmayoh
Kapalarandhram pancaite dantadhautirvidhiyate‖\\ [1]G.S.(2\25)
There are five kinds of danta dhauti: dantamoola (cleaning the teeth), jihvamoola (cleaning
the tongue) karnrandhra (cleaning the two ears) and kapalrandhra (cleaning the upper region
of the head). Thus there are five in all.[2]Through the five kinds of danta dhauti are not related
to danta the teeth, they are so called because the group of this five dhautis starts with danta
dhauti.[3] Dantamoola dhauti –It is the process for cleansing the root of the teeth and gum with
khadira rasa or clean earth. Prevents from dental disorders. The second practice is Jihvamoola
dhauti –It is the process for cleaning the tongue with the index, middle and ring finger by
applying butter and rubbing it. It removes extra phlegm. Karnrandhra dhauti-It is the third
and fourth practice by cleansing both the ears with the index and ring finger. Through which
nada is produced. Kaplrandhra Dhauti-In this practice by massaging the forehead with right
hand thumb. This practice helps to prevent from sinusitis.[4] So, the Cleaning of five the root
of the teeth, the root of the tongue, opening of the two ears and the .frontal sinus is called
Danta dhauti.[5]
Significance Of the study
Shatkarmas are cleansing techniques (shuddhi kriyas). They are recommended to be done to
prepare the body for yoga practices. They are named shatkarmas because they are six (shat in
Sanskrit) in number. These techniques are done to clean ingestion, digestion and excretory
system of the body. These systems mean eyes, respiratory system, digestive system &
excretory system. In the yogic view, the process of shatkarma is done to remove unnecessary
particulates from the body and make it light & energetic. Moreover, when the body is light it
helps to practice asana and pranayama in a better way, making them more effective.
Shatkarmas are discussed both in Gheranda Samhita & Hatha Pradipika. The prominently
mentioned in Gheranda Samhita as the first step. In Gherand Samhita, the human body (
including the mind) is mentioned as Ghata. And thus the process of cleansing the body and
mind is mentioned as ghata shuddhi. The purpose of Shatkarma is to bring balance between
tri doshas Vata, Pitta & Kapha, bring balance to mind & body processes, balance prana flow
in Ida and Pingala Nadi. From there to stimulate the flow through Sushumna Nadi, to remove
toxins from our body, to cleanse our body from inside & keep our body healthy. Provides
strength to our internal systems like blood circulation, digestion, respiratory system &
increases immunity. This involved the six practices dhauti, basi, neti, nauli, trataka and
kapalbhati.[6]
In all the shatkarmas dhauti is very powerful and necessary practice. Dhauti is made up ‗Dho‘
root word which means ‗Washing‘ or ‗Cleansing‘. Dhauti is preparatory action before
involving in any physical practice of yoga. It cleans all the system of the body, removes
impurities and make the body light and calm. There are mainly four types of dhauti. Antar
dhauti,Danta dhauti ,Hrid dhauti and Moolshodhan.Among them Danta dhauti is very easy
and simplest practice.[7]So, here five types of cleansing process including in danta
dhauti.Danta dhauti comprises of method of cleansing the teeth , mouth, forehead and ears.
Dantamoola dhauti is for cleansing the root of the teeth, gums teeth, jihvamoola dhauti is for
cleansing the root of the tongue and karnarandhra in there are two types of Karna Andhra the
cleansing process for both the ears, right and left ears. The last fifth dhauti is the cleansing
process of kapalrandhra is for the forehead and near the nasal bridge region.[8]
So, here, Danta moola and Jihva Moola are the cleaning of the teeth and the tongue,
respectively. In India a neem stick is traditional, but a toothbrush and paste may be employed
instead. Kapalarandhra is the cleaning of the back of the soft palate, while Karna Dhauti
means cleaning the ears. So, danta dhauti is cleansing of teeth, tongue as well as the ears and
frontal sinuses.[9]
Dantamoola Dhauti
―Khadirena rasenatha suddhamrittikaya tatha

Marjayeddantamulam cha yavatkilbisamaharet\\
Dantamulam para dhautiryoginam yogasadhane
Nityam kuryaprabhate cha dantaraksam cha yogavit
Dantamulam dhavanadikarseyoginam mata‖\\[10]G.S.(1\26,27)
Rub or massage the roots of the teeth with the juice of the khadira plant or with clean earth
until the impurities are removed. Yogis must adopt this method every morning to protect their
teeth. Those who know yoga consider dantamoola dhauti to be a significant part of the
purification process.[11]
The Sanskrit word danta means ‗teeth‘, dhauti means ‗wash‘ and moola means ‗root‘.
Therefore this practice is concerned with cleaning the teeth and gums. [2]It means massaging
the teeth, gum and root of the teeth. It is the massaging of teeth with powdered earth or water
till the impurities are removed and also gives strength. [12]
In ancient India, the ancient yogis always made their own tooth powder out of catechu, alum,
myrobalan and the ash of burnt coconut shells in proportion 1:6:1:2. All the astringent herbs
that are used as toothbrushes among them khadira are the best.[13] When khadira is applied to
teeth it strengthens the blood vessels and nerves of the teeth of the pulp chamber increase
blood flow to it and makes the pulp and dentine strong.[14]Faulty diets such as sugary foods
are harmful as sugar is quickly converted into acid, which attacks the tooth enamel and makes
it yellowish. The white enamel on their teeth becomes worn. When this happens, the calcified
tissue underneath starts to show through. This tissue is called dentin, and it has
a yellowish color.[15]Acacia catechu commonly known as khadira has many therapeutic
properties and is also known as catechu, cachou and black cutch. In addition, the heartwood
extract is found to be an effective antibacterial agent, antimycotic, anti-oxidant and
antidiarrhoeal activity. It prevents tooth to become yellowish.[16] It prevents dental decay and
gum diseases. Gum illness occurs when tartar and plaque are permitted to develop at the gum
line. Tartar and Plaque are filled with bacteria, which leads to a gum infection. If
this infection is permitted to grow, it leads to swelling of bone, gum, and eventually tooth
loss. This is called periodontitis, gingivitis or pyorrhea. The inflammation on the tissue
surrounding the teeth is due to the accumulation of bacteria.[17]
In the human body, the mouth is the gateway to the body and a favorite breeding ground for
bacteria. Some of these germs proceed further into the body while many remain in food
particles trapped in the teeth cavities. The vulnerable time for tooth decay and the build-up of
bacteria in the teeth and cause pyorrhea. In dantamoola dhauti applying khadira rasa it
prevents bacteria to accumulate surrounding the teeth tissue, hence it prevents from pyorrhea
also.[18]Pure mud dilutes and absorbs the toxic substance giving coolness and antibacterial
also.[19]The food particles collect between teeth and gum which are harmful not only for teeth
but also for the health of the body. It also prevents from pyorrhea, blisters, ulcers in the
mouth, blood or pus entering the body from the mouth digestive system and other systems of
the body as well. Dental decay can officially affect the heart.[20]Gum disease (periodontitis) is
associated with an increased risk of developing heart disease. Poor dental health increases the
risk of a bacterial infection in the bloodstream, which can affect the heart valves. So, clean
earth and khadira also prevent from heart diseases.[21]
The importance of cleaning the teeth and gums and teeth is not appreciated by many people
and gums are in the first half an hour or so after meals. It is for this reason that ideally the
teeth and gums should be cleaned immediately after each meal.[22] Danta Dhauti cleans teeth
nicely and thus prevents and cures all those negative consequences of the cavity and bacteria
in the mouth. And also prevents teeth from aching or falling out. Halitosis prevented and bad
breath also prevented, regular Dantmoola Dhauti, especially is a good solution.[23]So, in this
dhauti, the root of the tooth is rubbed using acacia resin or clean earth. It cleanses the
teeth and removes any impurities.
Jihvamoola Dhauti
―Athaatah sampravakshyaami jihvaashodhana kaarana

Jaraamaranarogadeennaashayeddeerghalambikaa.\\
Tarjaneemadhyamaanaama angulitrayayogatah
Veshayedgalamadhye tu maarjayellambikaamoolam;
Shanaih shanaih maarjayitvaa kaphdosham nivaarayet.\\
Maarjayennavaneetena dohayechcha punah punah;
Tadagram lohayantrena karshayitvaa shanaih shanaih\\
Nityam kuryaatprayanena raverudake’s stak
Evam krite cha nityam saa lambikaa deerghataa vrajet”\\
[24]
G.S.(1\28-31)
Here, Maharshi Gherand said to king Chandkapali that now, I will tell you the method
for cleaning the tongue. Lengthening of the tongue destroys old age, death and disease.
The root of the tongue should be cleaned by inserting the index finger, middle finger
and ring finger in the throat. Kapha disorders(phlegm) are removed by slowly and
gently rubbing the tongue. Once this cleaning and rubbing are over, apply a little butter
on the tongue. Again act like that milking a cow. Thereafter stretch the tongue out with
the help of small tongs. The length of the tongue increases by doing this practice daily at
the time of sunrise and sunset.[26]
The Sanskrit word jihva means ‗tongue‘ and moola means ‗root‘. This practice is therefore
concerned with cleaning the tongue and its root.[2]According to yoga, if the tongue is
diseased, the thinking process becomes dull and the breathing process becomes taxed. By
massaging the tongue with a milking motion, the mucus that collects in the throat and
windpipe is cleared. This massage is the best for cleaning the tongue.[27] When the index
finger middle finger and ring finger are rubbed with at the tongue the lingual artery is
stimulated and it increases the blood flow to the tongue.[28]It also triggers vagus nerve
stimulation to the chemoreceptor trigger zone for vomiting located in the area postrema
center that is located in the dorsal surface of the medulla oblongata and lateral walls of the
fourth ventricle. It helps for vomiting helps in dada,vaman and vastra dhauti, by stimulation
of vagus nerve.[29]
Sometimes the thick layer of yellow coated on the upper surface of the tongue. It indicates
that there is some inner disorder or accumulation of toxins that the body is desperately trying
to expel. Failure to remove the impurities on the tongue can aggravate ailments within the
body, particularly digestive problems. The yellow tongue tends to occur when dead skin cells,
bacteria, or discoloring particles become trapped or buildup on the tongue‘s surface due to
poor dietary habits. So, these impurities can act as breeding grounds for bacteria which in
turn can contaminate the food being eaten. So regular cleaning of the tongue is very
important in maintaining a healthy body. The practice is a very simple task for removes
impurities and cleaning the tongue naturally. Phlegm is produced more at sunrise and sunset
time. So, that time it should be practiced.[30]
It cleans the tongue and root of the tongue. Helps in removing the accumulated dirt and
kapha at the root of the tongue. It also keeps the mouth and tongue fresh. Helps in proper
identification of all the testes by stimulating the facial nerve(cranial nerve VII), the
glossopharyngeal nerve (cranial nerve IX), which provides fibers to the posterior third of the
tongue, and the vagus nerve (cranial nerve X),and differentiate them. It also cures restlessness
and anorexia.[31]The four pairs of extrinsic tongue muscles that help the tongue move: the
genioglossus(Depresses and extends the tongue), hyoglossus(Depresses the tongue),
palatoglossus( Elevates posterior tongue and constricts the pharynx ), and styloglossus(Draws
the sides of the tongue upward and draws the tongue back). These muscles lengthen the
tongue and are responsible for speech.[32]
A long tongue is considered more useful for speech. Speech disorders can occur because of
the short tongue. Daily practice of jihvamoola dhauti lengthens the tongues and makes the
muscles flexible. In hatha yoga, it is said that the tongue of the yoga practitioner should be so
long that it touches bhrumadhya, the eyebrow center or at least the end of the nose.[27]The
practice of khechari mudra requires a supple and elongated tongue to drink the nectar oozing
from the moon situated in the interior of two eyebrows.[3]Stimulation of the vagus and other
nerves sends a message to the medulla oblongata region of the brain. The medulla oblongata
senses a massage down the phrenic nerve telling the diaphragm to contract. Glottis in the
throat snaps out and hiccups occurred.[33]By stimulating the end of the tongue by applying the
butter and massaging will stimulate the vagus nerve and ease the diaphragm spasm So, This
technique also removes hiccups.-[34]This practice also activates the three major salivary glands
such as parotid glands, submandibular glands, and sublingual Glands.[35]This Dhauti Kriya
helps in the elongation of the tongue which is said to destroy old age and any bodily
diseases.[36]So, Jihvamoola dhauti is practiced by milking the tongue with the thumb and
index finger of both hands every day before brushing, which helps the tongue to produce
quality voice and proper mastication.[37]
Karnarandhra
― Tarjanyanaamika yogaanmaarjayetkarnarandhrayoh
Nityamabhyasa yogena naadantaram prakaashye‖\\ [38]G.S(1\32)
Clean the orifices of both ears with the index and ring fingers. By practicing daily, nada or
inner sound may be heard.[27]
Wax collects continuously inside the ear tubes. If the ears are not cleaned regularly, pieces
of dirt accumulate and block the ears. According to yogis, when the ring or index finger is
put inside the ear and moved briskly, dirt and wax stick to the finger and are removed. By
briskly rotating the finger the blood flow within the ear is enhanced. This increased blood
flow may help prevent ear diseases. Part of the skin is connected to the
parasympathetic vagus nerve, the stimulation of which relaxes certain internal organs.
With this process is achieved in the autonomic nervous system. When the ears remain
clean, the hearing capacity is enhanced and slowly, with regular practice, the practitioner
becomes capable of listening to the internal nada or sound. With daily practice, nada is
heard.[39]The massage given to the auditory canal stimulates some mystical sounds. This is
suggested by the word ―Nadantaram‖.[3]
The word karna means ‗ear‘, and this practice is concerned with cleaning the ears.[2]The outer
portion of the ear consists of a short tube or canal about four centimeters in length, running
from the outside to the inside of the head. Inside the tube, there are a few hairs that prevent
insects and other foreign bodies from entering the inner regions of the head and the eardrum
at the end of the canal. This outer canal also contains various glands, which secrete wax to
protect the deeper structures of the ear. For perfect hearing, this outer canal must be
unimpeded so that the sound vibrations in the air can cause the ear to vibrate. Sometimes the
glands produce too much wax which blocks the canal; or sometimes wax accumulates, even
though it is produced in correct amounts, and is not removed in the way that it should be.
There is always mucus production and accumulation when there is an infection in the middle
ear and mastoid mucosal system. This excessive mucous production interferes with mucosal
function and plays a negative role in the recovery of middle ear function and therefore,
contributes to the development of chronic otitis media.[40]This can easily reduce one‘s hearing
capabilities. A varied assortment of methods and utensils are used to clean the ears. The best
method is to gently place the index or ring finger in the ear canal and rotate the finger
cyclically many times. Slight pressure should be applied against the ear walls to dislodge any
unnecessary wax. Remove the finger and direct the head and ear canal downwards to allow
any dry wax to drop out. There should be a layer of wax on fingers after completing the
practice. It should be repeated with the other ear. It makes the auditory canal clean, prevents
from infection and also otitis media.[41]It also cleanses the ear apertures. [42]
When there is dirt in the ears, external sound becomes faint. It is an external physical
symptom, but yogis feel that it also reduces the power of the sense of the hearing. Nada yoga
is an independent branch of yoga. Nada yoga means hearing internal sound a state of dharna
and dhyan.[39] According to nada yoga, the hearing sense not only catches external sounds but
also subtle sounds that cannot be heard. But when a person progress in sadhana and attains
the state of dharana or dhyana, one enters into new depths of consciousness by catching hold
of that subtle internal sound with the awareness. This is one technique of nada yoga. Karna
dhauti for the health of the ears, but this technique is also to help improve the hearing
capacity. This is practical aid in making consciousness subtle so that nada is heard.[43]So, it
helps in keeping the ear clean and healthy and on constant practice one can hear the mystic
sound of the nada.[44]
Kapalrandhra dhauti
―Vriddhangushthena dakshena maarjayedbhaalarandhrakam

Evamabhyaasayogena kaphdosham nivaarayet\\.
Nadee nirmalataam yaati divyadrishtih prajaayate
Nidraante bhojanaante cha divaante cha dine dine‖\\
[45]
G.S.(1\33,34)
Massage the forehead with the right hand thumb. With this type of practice, one is relieved
of Kapha dosha. The nadis are purified and divine vision is attained. Practice daily at the end
of sleep, after a sleep and before a sleep. [43]
Kapal randhra is the upper hollowed region of the head, which can be clearly seen on
a newly born baby. Therefore, this practice is concerned with washing the upper part of the
head. It is a very simple process and requires little description. One must merely wash the
head vigorously and thoroughly with cold water. This brings about a soothing influence on
the whole brain. It is very useful when you feel tired or sluggish, as it instantly brings
wakefulness and vitality.[46]It also stimulates the 12 pairs of cranial nerves like the olfactory
nerve, optic nerve, oculomotor nerve, trochlear nerve, trigeminal nerve, abducens
nerve, facial nerve, vestibulocochlear nerve, glossopharyngeal nerve, vagus nerve, spinal
accessory nerve, and hypoglossal nerve. This again brings relaxation to the brain and is
especially useful in headaches.[47]Kapalrandhra is practiced by cleansing the upper back
portion of the palate and this particular practice is exclusively good for sinusitis.[37] It
reduces stress, insomnia, and increases vision.[48]And also bestows extraordinary
vision.[49] The light pressure and stimulation help to release mucus blockage from the nasal
cavity and related sinuses, balancing kapha. It also helps one to center, to relax further and to
be aware of one‘s subtle nature, awakening divya drishti. According to sage Gheranda this
practice cools the brain and is also useful for forehead cataracts and other eye disorders. It is
said to lower high blood pressure and protect against colds and coughs.[50]The nadis are
purified and divine vision is attained. Practice daily at the end of sleep, after a sleep and
before a sleep because the secretion of phlegm is more during these states. So, it also prevents
from extra phlegm.[3] Kapalrandhra dhauti provides coolness and calmness to the brain, so
that freshness and creativity are experienced. This practice is most helpful in the summer
season. This dhauti kriya aims to provide coolness in brahmarandhra, not only cleansing
because if this part of the body remains cool, there is an experience of alertness, mental
agility and freshness. Washing the head makes one feel good. Even just pouring water over
the head makes one feel fresh.[51] Also prevents from migraine and bipolar disorder. This
technique also helps go into meditation easily and it stimulates the Sahastrasar Chakra.[52]
Conclusions
So, danta dhauti, one of the shatkarmas, consists of a series of simple practices which clean
various organs and regions of the head. These practices are danta moola dhauti (cleaning of
the teeth and gums), jihva moola dhauti (cleaning of the tongue), kapal randhra dhauti
washing the skull) and karna randhra dhauti (cleaning the ears). These practices are
concerned either directly or indirectly with the main senses of the body. Helps to maintain the
works of sense organs for hearing, seeing, smelling and tasting.[53]
It cleans the main facial region and senses. Prevents from teeth disorder, speech disorder, ear
disorder and sinusitis. By mouth cleansing prevents from unhygienic bacteria and prevents
from digestive disorders. So, this danta dhauti the part of shatkarmas works on cleaning
inside of the body. The processes of shatkarmas are done to remove unnecessary particulates
from the body and make it light & energetic. Moreover, when body is light it helps to practice
asana and pranayama in a better way, makes them more effective and free from
diseases.[54]So, in Hatha pradipika,Maharshi Svatmaram said,
―vapuḥ krsatvaṁ vadane prasannata
nadasphuṭatvam nayane sunirmale
arogata bindujayoagnidipanaṁ
naḍiviśuddhirhaṭhasiddhilakṣaṇam‖\\[55]H.P.(2\78)
Perfection of hatha yoga is achieved when there is leanness of the body, tranquil
countenance, manifestation of inner sound , clear eyes, diseases free, control of bindu, active
digestive fire and purification of nadis.[56]So, in yoga the cleansing techniques danta dhauti
helps to achieve the higher stage and ultimate goal of yoga in human life.
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47. Luo,E.(2021,March 6).What are the 12 cranial nerves? https://www.medicalnewstoday.com/articles/9896
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A Study of Health-Products Advertisements on Television Focusing the Portrayal

of Women
Rashmi Prakash
Research Scholar, Department of Media Studies
Dr. Anjani Kumar Jha
Associate Professor, Department of Media Studies
Mahatma Gandhi Central University, Motihari, Bihar
Abstract
Women's roles have been changing over the years in all sectors, including academics,
politics, and other fields, across the globe. However, the depiction of women has remained
the same as earlier in most TV commercials. Even today, the portrayal of women takes center
stage in advertisements telecast on TV. In Indian television commercials, women are mainly
presented as young and beautiful; they are rarely presented as having equal status with men
and as professionals. In most TV ads, women are shown in home settings, while men are
shown in outdoor or professional settings. Males and females are equally important as both
play a vital role in the development of society. This study aims to investigate "A study of
health-products advertisements on television focusing the portrayal of women." The study
also analyses the consumers' perception of the portrayal of women in health-products ads
displayed on the TV. A sample of 100 respondents (both male and female) has been taken for
the study. The research design applied in this study is a semiotic analysis of the health-
products advertisements on television, focusing the portrayal of women and the survey
method with the help of structured questionnaires through Google forms. Qualitative data
analyses reveal that males are more interested in watching women in such advertisements
shown on television. A semiotic analysis of the ads taken for the study also reveals that only
fair, slim, and attractive women are chosen as models for such ads. They are used as baits to
attract customers. The findings indicated that males play central roles in TV commercials
while females are mostly shown as assisting them.
Keywords: TV commercials, portrayal of women, stereotype, health advertisement,
portrayal, depiction of women, television
Introduction
Advertising is the most effective form of social communication. It is a crucial tool used by
marketers, companies, and organizations to promote their products, services, or ideas to their
prospective customers. Advertisements do not sell only goods and products, but they also sell
images, values, and concepts. Television is the most influential and compelling media
because of its audio-visual strength and socializing ability. Television conveys normative,
social, and cultural information to a wide range of audiences. Today, everyone likes to
advertise their products to inform the public about them. Advertising is one of the essential
things that greatly influence our life, consciously or unconsciously. Women are shown in
most TV ads to communicate the message to viewers effectively. They have been used as a
tool to grab people's attention by objectifying their role in ads. Advertisements are
everywhere, and because of their ubiquitous nature, the message they send to the public,
particularly about women's image, is essential. It has witnessed a significant transformation
in how women are portrayed. The main goal of advertising is to make money by selling
images of perfection to potential customers. Most of the time, the perfect images are women,
who are believed to have a good brand recall value to grab them and provide 'desirable'
images for advertisements. Female stereotypes have been highlighted in health
advertisements displayed on TV, especially when it comes to physical appearance and health.
Most of the health-products advertisements displayed on television show women as primary
consumers. Companies do not portray women as powerful or intelligent; rather, they are
stereotyped as housewives or sexual objects who are dependent on men. Most advertisements
depict women as naive, unintelligent, weak, submissive, and obedient creatures.TV
advertisements in the twenty-first century depict women in ideal proportions, with attractive
physical characteristics such as being skinny, tall, blonde, and delicate. This has created a
new problem for ordinary women and girls who also desire to look like the models shown in
the ads.
Literature Review:
A study conducted by Rudman, W. J., & Hagiwara, A. F. of ―Sexual exploitation in
advertising health and wellness products‖ examines the way women are portrayed in
holographs advertising of health and wellness products by the media. According to the
research, many advertising portrays women in submissive positions in comparison to men,
place women in unnatural poses, emphasize dismemberment of body parts, and emphasize
sexuality rather than health and fitness.2
Tecleab, H. V. (2018) in his/her study ―How are consumers influenced by gender stereotypes
of food advertisements‖ revealed that women are depicted as stay-at-home moms, while men
are depicted as independent or working husbands. Advertisers use gender stereotypes in
order to sell as many products as possible. 3
Food product advertisements have remained the same in terms of the message they
communicate to audiences since the early twentieth century, even though advertising has
changed. Most food advertising is gendered, with shopping and cooking being associated
with women. Women's roles are to take care of the family. Advertisers, on the other hand,
continue to target this type of woman, who stay-at-home and cook for the family (Madar,
2015).4
2
Rudman, W. J., & Hagiwara, A. F. (1992). Sexual exploitation in advertising health and wellness
products. Women & Health, 18(4), 77-89.
3
Tecleab, H. V. (2018). How are consumers influenced by gender stereotypes of food advertisements?
=Hogyanbefolyásoljákazélelmiszerreklámokbanalkalmazottnemisztereotípiák a
fogyasztókat?. Köztes-Európa, 10(1), 95-104.
4
Marissa Madar (2015): Food advertising Feeding Gender stereotype https://medium.com/
@MadarMarissaUSF/food-advertising-feeding-gender-stereotypes-82f011a5f09e
Both men and women are affected by gender-stereotypical food advertising. The researcher
indicated that men and women are more likely to see unhealthy food options as masculine
and healthy food options as feminine. According to the researchers, consumers dislike foods
that do not match these stereotypical gender features. According to the study, researchers
show that women are more likely to show up in nutritious and diet-conscious food ads,
whereas men are more into less healthy options (McNeilly, 2016).5
According to the study "Food advertisements and gender stereotypes on Austrian television"
by Missbach, B., Allemann, S., Szalai, E., and König, J. (2015), men are commonly
represented doing some work. They are often older (> 50 years) or in middle age (35–50
years). According to this study, meat and beer are more commonly associated with men,
whereas milk, coffee, and tea are more commonly associated with women. Women are also
frequently portrayed as young (under 35 years old), stable relationships, and housework.6
Objectives:
 To investigate the views of male and female respondents towards health-products ads
displayed on TV.
 To examine some of the popular health-products ads portraying women as baits for
selling the products.
 To find out the health products ads portraying men and women equally in the
advertisement.
Hypothesis
 Health-products advertisers use physically fit and attractive women to grab the
attention of consumers.
 Males play central roles in TV commercials while women mostly assist them.
Research Design
The research design applied in this study is semiotic analysis of the health-products
advertisements on television, focusing the portrayal of women and the survey method with
the help of structured questionnaires through Google forms.
Research Tools, Sample Size & Target Population:

A questionnaire with close-ended questions has been prepared to get the responses. The
sample size is 100 respondents (both male and female) from different age groups. The sample
comprises working women, working men, male students, female students, and homemakers
etc. The target population of the study comprised all Indian who are regular viewers of TV.
Tools for Data Collection:
5
Claudia McNeilly (2016): How Gender stereotypes affect what you choose to eat.
https://broadly.vice.com/en_us/article/how-gender-stereotypes-affect-what-you-choose-to-eat
6
Missbach, B., Allemann, S., Szalai, E., &König, J. (2015). Food advertisement and gender
stereotypes on Austrian television. ErnahrungsUmschau, 62(4), 59-65.
A questionnaire is designed with closed-ended questions. The questionnaire is divided into
two parts. The first part consists of the demographic information of the respondents – such as
name, gender, employment status and age. The second part contains 10 closed-ended
questions reflecting their observations of the portrayal of women in health-products ads
shown on TV. The primary data was collected through the Google Forms and the secondary
data through several websites, journals,television and articles, etc.
Significance of the Study:

After many years of globalization, our society is still somewhat male-dominated. The study
will help to bring equilibrium in the society where the participation of males and females
should be equal. The findings of the study also make us know the gender stereotypes in
health-products television ads. The research will also help us to know the perception of
people towards women in health ads shown on TV.
Semiotic Analysis of Some of the Popular Health-Products Advertisements on
Television Focusing the Portrayal of Women
Everest Sabji Masala
Source-https://www.youtube.com/watch?v=VLDJAiDafo0
A woman's role in this advertisement is totally shown as a homemaker who cooks for their
families. The advertiser used animation of vegetables in this ad to attract viewers' attention.
The focus of this commercial is on animated vegetables rather than the woman in the kitchen.
The woman delivers no dialogue; she expresses her feelings through facial expressions and
body language. In this commercial, the woman is not wholly alone; she has been cast with
other women and male actors. Voice over is done by a male character, whereas females are
presented only visually.
OZiva Health Drink
Source-https://www.youtube.com/watch?v=A1cYvKoHt-s
Deepika Padukone is portrayed as a thin and fit role model in this advertisement. The
advertiser could have used any commoner for this ad, but they chose Deepika because she is
physically fit and can effectively convey the message to the public. Advertisers can also show
a bulky woman in this commercial.
Yakult Probiotic Health Drink
Source-https://www.youtube.com/watch?v=r8QHsOrQGNQ
Bollywood actor Shilpa Shetty is depicted as a physically fit woman. In this ad, she has been
cast with one male, one female, and a child artist. Advertisers can presents model Shilpa in
traditional clothing as well, but they chose western style to look her appealing on
television.Only because of her attractive figure has she been featured in western wear. The
male character in this commercial could also have been cast as the main lead.
Lipton Green Tea
Source- https://bit.ly/3Grp0ch
In this advertisement, bollywood actor Shraddha Kapoor is shown as a young, beautiful and
slim girl. The other lead in this commercial is struggling with weight loss. She restricts
herself from her cravings. Shraddha advises the other girl to drink green tea to look slim and
fit. In this ad the complete focus is on shraddha kapoor. The advertiser can choose another
girl in this commercial as a main lead who is a little bit healthier than Shraddha. This
advertisement demonstrates that women should be slim and physically fit; it tries to establish
a psychological phenomenon in the minds of people by indicating that if a woman becomes
fat, she will not look beautiful.
Fortune Atta
Source- https://www.youtube.com/watch?v=PVojFHTYj_A
This advertisement features two women. One is depicted as a housewife while the other is
shown as a house help. The main focus is on the male character Akshay Kumar and women
are used for a supportive role. Most of the important dialogues are spoken by the main lead,
and the dialogues delivered by women do not have much importance. This advertisement
shows that only women are perfectly capable of taking care of the family and cooking food.
Since ages, men have been regarded as the family's financial providers, while women have
been considered as loving wives and caring moms happily doing household chores. In the
majority of the advertisements, women are depicted as servants rather than males. This ad
depict woman as a maid why isn't a man shown as a maid in this commercial?
Bournvita
Source- https://www.youtube.com/watch?v=SQF_nAqMgtA
In this advertisement, a woman is portrayed as a mother. It shows that only a mother truly
understands the importance of good habits of their children. Why can't father understandtheir
children's good habits as well? This advertisement depicts a mother (mummy/maa) running
with her son (beta), who is dressed in a black t-shirt with the number 62 and black pants. The
mother is dressed in a pair of tracksuits. Shesays "Jis din who mujheharayega, main Jeet
jaungi.‖ It indicates that only women are responsible for taking care of children, males are
not.
Horlicks
Source- https://www.youtube.com/watch?v=lTGfq96_CiM
In this commercial, the woman is portrayed as a mother. She is playing a supporting role and
mostly, the focus is on the two children. A very few dialogues are given to the female
protagonist, and most of the dialogues in this ad are spoken by the children characters.It has
been shown in this advertisement that after serving everyone the leftover food is consumed
by female character. It means that the women always have to be compromise and not the
men.
Interpretation:
After doing semiotic analysis of some of the popular health-products ads displayed on
television, it can be concluded that women are depicted as stay-at-home moms whoare
supposed to take care of the family, while males are shown as independent or working
husbands. It never showed that men are in the kitchen, cooking food and women are working
and taking important decisions for their families. Women are always seen in supportive roles
and only a few dialogues are allocated to them that do not carry much importance while
males play the central roles. A semiotic analysis of the advertisements taken for the study
also reveals that Advertisers select physically fit and attractive women to grab the attention of
consumers in health-products ads shown on television. In the majority of the ads, voiceovers
are used by males, whereas females are presented only visually. In most advertisements,
women are depicted as maid rather than men.
Data Analysis and Results:
The researcher has done a survey through Google Forms and has also analyzed the data
using pivot tables.
Table-1
Gender Among the followings health ads displayed on TV you like the most? Total
Female Bournvita Ad 6%
Everest Sabji Masala 6%
OZiva Health Drink 13%
Fortune Atta 7%
Horlicks Ad 4%
Lipton Green Tea 3%
Yakult Probiotic Health Drink 7%
Female Total 46%
Male Bournvita Ad 6%
Everest Sabji Masala 9%
OZiva Health Drink 10%
Fortune Atta 4%
Horlicks Ad 8%
Lipton Green Tea 11%
Yakult Probiotic Health Drink 6%
Male Total 54%
Grand Total 100%
According to the above table, 6 percent of the female respondents like Bournvita Ad, 6
percent prefer Everest Sabji Masala, 13 percent choose OZiva Health Drink, 7 percent like
Fortune Atta, 4 percent like Horlicks Ad, 3 percent prefer Lipton Green Tea, and 7 percent
prefer Yakult Probiotic Health Drink. Likewise, 6 percent of men choose Bournvita Ad, 9
percent prefer Everest Sabji Masala, 10 percent like OZiva Health Drink, 4 percent choose
Fortune Atta, 8 percent prefer Horlicks Ad, 11percent select Lipton Green Tea, and 6 percent
prefer Yakult Probiotic Health Drink. Therefore, it may be concluded that most of the female
respondents liked OZiva Health Drink and the men respondents liked Lipton Green
Teainstead of other health products.
Table-2
Gender Why do you like these ads? Total

Female Celebrity endorsement in ads 11%
Others 7%
Physical appearance of women 19%
Products focused in ads 9%
Female Total 46%
Male Celebrity endorsement in ads 5%
Others 12%
Physical appearance of women 32%
Products focused in ads 5%
Male Total 54%
Grand Total 100%
The above-clusteredtable shows that 19 percent of female respondents like health-products
advertisements because of the physical appearance of women, 11 percent like them because
of celebrity endorsements in ads, 9 percent love the ads that focus on products, and 7 percent
like them for other reasons. However, 32 percent of males like health-products
advertisements because of women's physical appearance, 5 percent because of celebrity
endorsements in the ads, 5 percent because of product focus in ads, and 12 percent like for
other reasons. It is, therefore, concluded from this table that most of the male and female
respondents like health-products ads because of the physical appearance of women.
Table-3
Do you think some of the popular health-products ads shown
on television portraying women as baits for selling the
Gender products? Total
Female No 1%
Sometimes 8%
Yes 37%
Female Total 46 %
Male No 4%
Sometimes 10%
Yes 40%
Male
Total 54%
Grand
Total 100%
According to the table, 37 percent of female respondents believe that popular health-products
advertisements on television use women as baits for selling products; 1 percent disagrees; and
8 percent agree that it happens occasionally. On the other hand, 40 percent of men agree that
popular health- product advertising on television portrays women as bait for selling products;
only 10 percent of men believe this happens occasionally, and 4 percent do not agree. It is
therefore concluded from this chart that most of the respondents think that health-products
ads shown on television portray women as baits for selling products.
Table-4
What type of image do you see when a health-product ads
Gender depict women? Total
Female Derogatory 30%
Positive Image 16%
Female Total 46%
Male Derogatory 35%
Positive Image 19%
Male
Total 54%
Grand
Total 100%
According to this data, when health-productsadvertisements depict women, 30 percent of
female respondents see a derogatory image and 16 percent see a positive image.When health
advertisements depict women, 35 percent of men see a derogatory image and 19 percent see a
positive image. This shows that the majority of male and female respondents agree that health
products advertising portray women in a derogatory way.
Table-5
Do you think women who are fair, slim and attractive
Gender are chosen as models for such ads? Total
Female No 4%
Sometimes 11%
Yes 31%
Female Total 46%
Male No 6%
Sometimes 13%
Yes 35%
Male Total 54%
Grand Total 100%
From the table, it is evident that, 31 percent of female respondents believe that women who
are fair, slim, and attractive are selected as models for such advertisements; 4
percent disagree with this point; and 11 percent say it happens occasionally. However, 35
percent of male respondents agreed, 6 percent disagreed, and 13 percent responded happens
sometimes. It shows that the majority of female and male respondents think that women who
are fair, slim, and attractive are selected as models for such ads.
Figure-6
Do you feel males play central roles in TV commercials

Gender while women mostly assist them? Total
Female Maybe 9%
No 6%
Yes 31%
Female Total 46%
Male Maybe 16%
No 18%
Yes 20%
Male Total 54%
Total 100%
In the table above, 31 percent of female respondents believe that men play a central role
in television commercials while women mostly assist them, while 6 percent responded no
and 9 percent replied maybe. On the other hand, 20 percent of males answered "yes,"
18 percent did not agree, and 16 percent replied "maybe." It was found that most of the
female and male respondents believe that males play a central role in the television
commercials, while women mostly assist them.
Table-7
Do you agree the health-products ads without women

Gender would not get proper attention of viewers? Total
Female Agree 31%
Disagree 7%
Neutral 8%
Female Total 46%
Male Agree 21%
Disagree 18%
Neutral 15%
Male Total 54%
100
Grand Total %
According to the table, 31 percent of female participants agreed that health-products
advertisements without women would not gain the proper attention of viewers, 7 percent
disagreed, and 8 percent were neutral. However, 21 percent of male respondents agreed, 18
disagreed, and 15 percent were neutral. It shows that most of the female and male
respondents believe that health-products advertisements without women would not gain the
proper attention of viewers.
Table-8
Do you get influenced by watching health products

Gender advertisements shown on TV? Total
Female No 4%
Sometimes 10%
Yes 32%
Female Total 46%
Male No 16%
Sometimes 18%
Yes 20%
Male Total 54%
Grand Total 100%
According to table No. 8, 32 percent of female respondents are influenced by watching

health products commercials shown on television, 4 percent are not influenced, and 10
percent of participants are sometimes get influenced. However, 20 percent of males agree that
they are influenced, 16 percent do not believe they are influenced, and 18 percent answered
they are influenced sometimes. This shows that most female and male viewers are greatly
influenced by watching health products advertisements displayed on TV.
Table-9
What is not liked by you about the portrayal of women in
Gender health-products ads shown on TV? Total
Female Cooking is always done by women 13%
Male plays central roles in ads 6%
Portrayed as homemakers 10%
Women portrayed as wife, mother and sister 17%
Female Total 46%
Male Cooking is always done by women 15%
Male plays central roles in ads 11%
Portrayed as homemakers 8%
Women portrayed as wife, mother and sister 20%
Male
Total 54%
Grand
Total 100%
The above table reveals that 17 percent of female respondents do not like women portrayed
as wives, mothers, and sisters. Another 13 percent of respondents, who also dislike that
cooking is usually done by women, 10 percent agree that women are portrayed as
homemakers, and 6 percent believe that men play central roles in advertisements. However,
20 percent of male respondents agree that women are portrayed as wives, mothers, and sisters
that are not liked by them, 15 percent do not like that cooking is usually done by women, 8
percent believe that women are portrayed as homemakers, and 11 percent respondedthat
males play central roles in the ads. It may be concluded that women portrayed as wives,
mothers, and sisters are not liked by the majority of female and male respondents.
Table-10
Do the health-products ads portray men and women equally in

Gender advertisements displayed on TV? Total
Female No 29%
Sometimes 9%
Yes 8%
Female Total 46%
Male No 27%
Sometimes 14%
Yes 13%
Male
Total 54%
Grand
Total 100%
According to the table, 29 percent of female respondents agree that health-products

advertisements on television do not depict men and women equally, 9 percent responded that
sometimes it portray men and women equally, and 8 percent answered yes, they do portray
men and women equally. On the other hand, 27 percent of male respondents viewed that it
does not portray men and women equally, while 14 percent responded that it does sometimes
and 13 percent responded yes they do portray gender equally. This result reveals that most of
the female and male respondents agree that health-products advertisements on television do
not portray men and women equally.
Conclusion:
After the survey, the researcher has found that respondents mostly do not like the portrayal of
women as homemakers, mothers, wife, sister, and that they are always engaged in doing
household chores. The results of the study highlight that some of the popular health-products
ads shown on television portray women as baits for selling the products to grab the attention
of viewers. It is also concluded that without women's presence, health-products ads would not
get proper attention of viewers. Most of the time women are negatively portrayed in the
health-products ads shown on TV. Irrespective of their importance or relationship with
advertisements, women are given more space and coverage. It is also revealed that women
who are fair, slim and attractive are chosen as models for such ads. It is considered that
women's images are more appealing; viewers are increased by including the images of the
women in ads. The survey also revealed that males play central roles in TV commercials
while females are mostly shown as assisting them. It is also concluded that most of the
respondents get influenced by watching health-products advertisements shown on TV, and
respondents also agree that health-products ads do not portray men and women equally.
References:
Evangelin, A. (2018). Portrayal of Women in Print Advertisements (Doctoral dissertation, Bharathidasan
University).
Furnham, A., & Li, J. (2008). Gender portrayal in food and beverage advertisements in Hong Kong: a content
analytic study. Young consumers.
https://www.ceeol.com/search/article-detail?id=856713
ISMAIL, M. Impact of Women portrayed in Advertisements of Beauty products on the cultural norms and values
of Pakistani Society.
Marissa Madar (2015): Food advertising Feeding Gender stereotype https://medium.com/

@MadarMarissaUSF/food-advertising-feeding-gender-stereotypes-82f011a5f09e
Roberts, M. L., & Koggan, P. B. (1979). How Should Women Be Portrayed in Advertisements?--a Call for
Research. ACR North American Advances.
Sethi, K. (2021). A dissertation on study of portrayal of women in television advertising (Doctoral dissertation).
Tecleab, H. V. (2018). How are consumers influenced by gender stereotypes of food

advertisements?=Hogyanbefolyásoljákazélelmiszerreklámokbanalkalmazottnemisztereotípiák a
fogyasztókat?. Köztes-Európa, 10(1), 95-104.
Electronic Media and Health Temperament

Shweta Mishra
Research Scholar, Dept. of Media Studies,
Mahatma Gandhi Central University Motahari, Bihar- India.
ABSTRACT
Health communication is a branch of mass communication, it is the study and practices of
communicating health information such as; Health education, public health campaigns, social
health, and communication between doctor and patient. The purpose of health
communication is to inform people and make them aware of their health. Uses of electronic
media for health awareness basically in rural areas have increased with time, along with this
use of modern technology, electronic gadgets are also increasing and now it has become an
important part of our life. Today people are using technology for various purposes like
texting, tweeting, chatting, online gaming, social media, etc. But high dependency and
irregular use have also led to serious health (mental and physical) effects. In this research
paper, the researcher wants to clarify how health communication takes place through
electronic media, as well as to know what positive or negative effects of electronic media
have. This article will be useful for all electronic media users as well as those who want to
understand how to use electronic media for health.
Keywords: Health Communication, Electronic Media.
INTRODUCTION
The history of media began in India with the publication of the first paper in 1780, followed
by radio in 1924 and television in 1959, almost a decade after India's independence. After
globalization in India, foreign media such as STAR (Satellite Television Asian Region) TV
and Zee TV also arrived in India and the reach of electronic media became more accessible to
the masses, along with this the general way of using it also changed.
People became dependent on television and radio for news and information, due to which
electronic media was also used for things other than entertainment many programs of health
awareness were presented through electronic media, which increased the awareness of health
among the people, making people aware of their health. To inform, too aware about diseases,
etc. comes in health communication, in this paper researcher also talk about the measures that
can be taken to deal with the increasing health problems and to regulate themselves due to
excessive use of electronic media, which will also talk about electronic media awareness
along with yoga, meditation, therapy, etc. To provide information on how much use is safe
and when it becomes a problem, as well as what causes children to experience stress and
mental health challenges, whether only excessive utility.
Lund, L, Slvhoj, I.N & Danielsen, D. found in their study that at present, many health
awareness programs are broadcast on television channels, to inform people about life-
destroying diseases or disasters which come anytime time so that people being aware of it,
but when health-related information is given through electronic media, some information or
commercial programs are also broadcast which have a very bad effect on the physical and
mental health of the individuals. The study does not have an overall account of media
including digital media, print media & new media. And it doesn‘t take into account every
media separately. The hole study is based on secondary data.
OBJECTIVES
 To understand how health communication takes place through electronic media.
 To know what positive or negative effects electronic media have.
METHODOLOGY
A descriptive method was employed to access, evaluate, and analyze content. The study is
based on secondary data collected from various sources mentioned in the referenced section.
Health
According to World Health Organisation (1948) health is defined as a state of
complete physical, mental and social well-being. Health is not just the absence of disease or
infirmity. This definition of health speaks about the absence of disease or infirmity. While
health is not just the absence of illness or infirmity, health isn‘t an easy task. Health is a
combination of many facets of one‘s personality.
Sharma & Gupta (2016) mention that health is much more than biomedical health.
Heath includes physical health, mental health, spiritual health, family health, social health &
well-being, etc. Health is a multidimensional concept. The Ottawa Charter of WHO tried to
include this multidimensional concept of health. World Health Organisation (1986) Ottawa
Charter stressed that education, food, shelter, income, peace, a stable ecosystem sustainable
resources, equity, and social justice are necessary inputs for health.
Health Education
World Health Organisation (1986) health promotion Glossary defines Health education as
consciously constructed opportunities for learning involving some form of communication
techniques designed to improve health literacy, which includes improving knowledge, and
developing life skills, which are conducive to individual and community health. WHO also
defines public health as the science and art of promoting health among the common public. It
aims at the prevention of disease and prolonging the life of people. This prevention of disease
and prolongment of life is done through the well-coordinated and organized efforts of
different segments of society.
Electronic Media for Health Awareness

WHO (1986) health promotion glossary explains Health education as the combination of
learning experiences that are designed to help individuals and communities have improved
control over their health. This improvement in control is done by increasing their knowledge
about the surroundings or influencing their attitudes towards health. This health promotion
glossary further explains health education is not limited to the dissemination of health-related
information but also inspiring and motivating the populace, to take necessary action to
improve health, WHO‘s health promotion glossary also emphasizes the communication of
information concerning the underlying social, economic and environmental conditions
impacting on health, as well as individual risk factors and risk behaviours, and use of the
health care system.
The health promotion glossary further explains that the main objective of health education is
not only to increase knowledge about personal health behaviour but also to develop skills
demonstrating the political feasibility and organizational possibilities of various forms of
action to address social, economic, and environmental determinants of health. Going forward
by the WHO definition of health education we find that WHO definition emphasizes on
1. Dissemination of health-related information
2. Inspiring and motivating the population for
3. Taking necessary action (behavior change)
4. Improve health
5. Maintain healthy behavior/lifestyle
Motivating a large number of people simultaneously is a herculean task. That is done at
several levels. Health education aims to empower individuals, groups, organizations, and
communities, by imparting health information and addressing health issues with a view to
positively influence their health behaviour.
Gupta & Sharma (2015) suggest that mass media impart necessary health information in our
daily life enabling common people to make appropriate decisions about the different aspects
of their lives, especially about health. DAVP conducts publicity campaigns on various issues
of social relevance and national importance through radio and video sponsored programs.
Pieces of evidence suggest that electronic media play a central role in informing & educating
people about important events/changes happening around the world. Especially because
media connect the audience to the world beyond their immediate reach. In other words, media
bring the world closer to the audience and increase their reach and access. Electronic media is
one such institution that has the ability and potential to influence an individual‘s life in a big
way. We see that media can influence, our behaviour, our culture and even it can affect our
thinking and attitudes towards different issues in our daily life (Gupta, 2006).
Health is wealth, now it becomes the major tagline of various media houses, anchors,
advertisers, and YouTube channels producers. Before the pandemic, Indian people use
electronic media for general information and entertainment but during the pandemic,
electronic media become the most prevalent tool to access health information. COVID-19
information was obtained mostly from: TV (n = 472, 90.2%), newspaper (n = 260, 49.7%),
family and friends (n = 208, 39.8%) and radio (n = 177, 33.8%). Less information was
obtained through smart device applications such as the internet, social media (n = 136,
26.0%), and messaging applications (n = 120, 22.9%). While the least information was
obtained through hospital/polyclinic/GP (n = 14, 2.7%) and posters/leaflets (n = 29, 5.5%).
The people who consider electronic media is only for general information have changed their
perception. when anyone faces some health issues, they start searching which medicine may
be useful for them.
Medicine companies, hospitals, and health insurance companies have incised online
advertising programs to track the attention of people. People start believing and using
electronic media for health content. But sometimes it became very dangerous for health
because some people are making health-related programs for their business purpose but they
do not have any authorized information (degree) related to that disease. That‘s why it is very
important to inform people that how much information can they receive from electronic
media.
Directorate of Advertising and Visual Publicity (DAVP) produced 143 episodes of the half-
hour weekly video program 'Khel Khel Mein Badlo Duniya' on behalf of the Petroleum
Conservation Research Association, which was telecast every Sunday on the channel on
Doordarshan (National), The program was in the form of a quiz and covered various areas
related to petroleum, water, electricity, and environment protection, in which school children
from different parts of the country participated.
Various studies have established the fact that the younger children are exposed to scenes of
gratuitous violence in television programs, the more likely they are, to act it out. Moreover,
television, as well as social media, can have a psychological effect on young viewers and
cause them to become more reclusive, and to become addicted to select programs. As a result,
this can impact their health after a long time, they often tend to imagine that television
programs are for real and naturally when they see explicit scenes and even violent ones, this
can have a direct impact on their behaviour. Watching television programs can impair your
vision and even affect your hearing. If that wasn‘t enough, you would most likely put on
more weight as a result of all that inactivity and this can even play a causative role in you
developing diabetes. And when we are talking about social interaction people say that
electronic media can help to interact with people very easily it is true but if we are talking
about another fact about it we found that electronic media and communication devices can
obsess you are more likely to lead a life of a recluse with little or no interaction with others.
Soon, you would feel comfortable only when you are sitting in front of your laptop or
television which is indicative that you have a major problem.
The information, education, and communication (IEC) Division of the Ministry have been
using television to spread positive health awareness message to the target audience The
Ministry has signed a Memorandum of Understanding (MoU) with Doordarshan (Prasar
Bharati) for a 300% bonus airtime on the commitment of Rs.50.00 crore. The objective of
this MoU is to promote/highlight policies, programs, and schemes of this Ministry to the last
pillar of this country through Regional Kendras. People can get information what they want
and, it helps to communicate with people and tolled about things in a very entertaining way
through the story, etc. that‘s why it can be more effective. Electronic media broadcast on
HIV/AIDS awareness, blood donation. Health Awareness etc. Electronic media is an
audiovisual medium and it gives a very deep impact on viewers' minds, that‘s why it is very
easy to misuse it and create the wrong impression on people's minds. It also adversely affects
the mental and physical health of the person; various studies have established the fact. At
present time the when the use of electronic media has increased very few people know that
how much use of electronic media is not harmful. the UV rays emanating from it due to
sitting in front of the television set for a long time have a very bad effect on the health of the
person.
CONCLUSION
It may be concluded the use of electronic media has been increased. In the early stages, when
electronic media emerged, it was used to make people aware the program like HIV/AIDS
awareness, Pals polio Abhiyan were run by the government, the thought behind it was that
people aware of their health. And at the same time, it was also used for the conservative
ideology, so that a section who lives in rural areas and is suffering from many evils should
also become aware and connected with the mainstream. In the present time, new tools of
electronic media are available, which presents things to the person in an entertaining way, on
which there is no restriction regarding the content, due to which there has been a flood of
information, and people are not able to understand which information is correct and how
much information has been spread only for propaganda. Since new media are becoming fast
popular, a separate study is proposed on the role of new media in the spreading of health
education. More researches are proposed to study the link between different media and the
health education among people
REFERENCE S
Bogart, L. (1972). Warning: The Surgeon General Has Determined That Tv Violence is Moderately Dangerous
to Your Child‘s Mental Health. The Public Opinion Quarterly, 36(4), 491–521.
http://www.jstor.org/stable/2747994
Sharma, S. K. & Gupta Y. K. (2016). Impact of Mass Media on Health-seeking behaviour on an individual.
Research Journal of Social Science & Management, 5:172-187
Sharma, S. K. (2015). Newspapers as a source of health-related information. Research Journal of Social

Sciences & Management, 4: 55-61
Gupta Y. K. (2006). Different Aspects of Media. Jaipur, Rajasthan: Avaskar Publication.
Gupta, Y. K., & Sharma, S. K. (2015). Mass Media for Women Empowerment International Journal of Science,
Engineering, Communication Management & Humanities, Volume:1, Issue 3 (p.19-35)
Whitehead, D. (2008). Health Promotion: An international Delphi study examining health promotion and health
education in nursing practice, education, and policy. Journal of Clinical Nursing, 17, 891-900.
WHO (1948): Health promotion glossary, Section I (List of Basic Terms):
Ottawa charter for health promotion. WHO, Geneva (1986). World Health Organisation. The Ottawa charter for
health promotion. Ontario, Canada.
Weblink
https://bmcpublichealth.biomedcentral.com/articles/10.1186/s12889-021-11640-9
https://india.mom-rsf.org/en/context/media-consumption/
https://timesofindia.indiatimes.com/city/pune/maharashtra-app-based-system-to-spot-disease-outbreak-early-
on/articleshow/73065533.cms
http://www.davp.nic.in/davp_history.HTM
Yoga and Its Application in Wellness

Management of Cold Perception through Yogic Methods
Sudipta Saha
Research Scholar, Faculty of Health & Wellness, Sri Sri University, Cuttack, Odisha
Prof. Dr. B. R. Sharma,
Head & Dean, Faculty of Health & Wellness, Sri Sri University, Faculty, Cuttack, Odisha.
ABSTRACT
Background: Winter bites really hard in some parts of our country. Sometimes that very
cold sensation makes us numb especially in chest region even when we are clothed
properly. Cold environment may have several health benefits, however, it may be stressful
to the body and can raise several health risks like, numbness, possibilities of slips, slower
metabolism, heart attack, common colds, flu, sore throat, asthma, lack of coordination and
many other risks depending on the cold responses and cold tolerance of the body. A sense
of cold feeling may occur for other reasons also. It can be produced either
by external stimulus, or due to some undesirable conditions in the body itself. Body has its
own internal system of thermoregulation in response to the temperature variations to
maintain the temperature homeostasis or the core body temperature neutral. However, it is
observed that the human body's heat retention capacity is much less efficient than its ability
to dissipate heat in cold circumstances. Yoga techniques may give additional support to the
functioning of the thermoregulatory system of the body. This article is aimed to describe
briefly the causes of cold perception, the internal defense mechanism of body in response to
cold and some yogic practices to get relief from the same.
Methods: Relevant literatures and research papers have been searched to study and find the
information on the above-mentioned subject and the relevant yogic practices to manage it.
This article is written based on the information obtained from them.
Conclusion: Cold may cause stressful conditions to the body. Body is constantly working
towards maintaining the core body temperature steady. However, we may explore to find the
possible supports from yoga techniques to relief the load of the thermoregulatory system.
Yoga offers a range of methods to defend the cold sensation. Though a number of studies
have been done on different yogic techniques and established their positive effects on human
body and mind for various physical and mental causes, but not many studies have been done
on yogic management of cold sensation in the body. There are several yogic techniques
which can be studied for better understanding of their functioning and effectiveness on
human body to manage the cold perception.
Key word: Cold perception, cold sensation, cold response, yoga, pranayama
INTRODUCTION
Winter plays harsh in some parts of our country. Sometimes that very cold sensation makes
us numb especially in the chest region even when we are clothed properly. Cold environment
may have several health benefits; however, it may cause cold stress to the body and raise
several health risks like, common cold, flu, muscle stiffness, possibilities of slips, injuries,
diminishing muscular strength, slower metabolism, heart attack, asthma, lack of coordination
and other risks depending on the cold tolerance and responses of the body. A cold feeling
may occur for several reasons. It can be produced either by external stimulus, or due to
some undesirable conditions in the body itself.
Body‘s temperature is monitored, controlled and maintained by a dedicated thermoregulatory
system including nerves, muscles, organs, glands, nervous system, and circulatory system.
The main regulator of this system is present in the brain. Any disturbance in the stability of
body‘s core temperature due to heat or cold is controlled by internal physiological
mechanisms of body. There are mainly three ways to either increase or decrease heat loss
from the body‘s outer surface. These are:
- trapping more or less warm air by erecting the hairs of the skin
- sweating and shivering
- control of blood flow to the skin (vasodilation or vasoconstriction)
Our body works through a complex network of nerves, muscles, glands and organs to
maintain the thermal stability in the body when any changes due to temperature variations
take place inside or outside it. Cold perception is one such condition which has been
discussed here. This article aims to describe briefly the cold perception, causes, internal
defense mechanism of body in response to cold and some yogic practices to get relief from
the same.
According to the University of New Mexico body works in a well integrated and coordinated
way to manage temperature variation. Human body keeps a strict balance between heat loss
and heat gain to maintain a constant core temperature (―How Is Body Temperature
Maintained?‖, 2020). It is also natural human behaviour to respond to this issue in a number
of ways (e.g., clothing insulation, seeking warm place etc.). However, managing cold
sensation by means of the body itself may turn out to be a challenging work. For instance,
any physical activity increases the blood flow and feel the body warmer, but strenuous
activity during extreme cold situation may be harmful for the body. ―Working in cold
weather may increase the risk of injury to muscles, […] may also lead to viral infections and
chronic lung diseases‖ (Mäkinen et. al, 2014). It is also noticed that body tissues, are quite
sensitive to temperature variations. Even a little increase in temperature can make tissues
softer while a declining temperature can result in a stiffer tissue response (Abramowitch et.
al, 2016). Hence, not very strong physical activities but the activities in moderation like some
yoga practices can be an added support to the thermoregulatory system of the body in
managing the situation. There are various yogic techniques which may be useful in assisting
the process of thermal regulation more efficiently.
Cold perception and possible causes behind it
Feeling cold may be described as a perception of sensing lower temperature than normal in
the body due to some external or internal stimulus. The perception of feeling cold may vary
from person to person with same temperature depending on one‘s body size and composition,
clothing, metabolic response (any reaction by the body to a specific influence or impact),
energy expenditure (the amount of total energy to maintain constant conditions in the body
and to carry out all physical functions and activities), age, gender etc. One may also have the
feeling of cold even when body temperature is normal or high like in case of fever or some
infection. There are several reasons when one may feel cold. There may be instances of -
 Cold sensation due to cold weather condition or setting very low temperature in an
air-conditioned environment
 Hypothyroidism also called underactive thyroid, is a condition when the thyroid
doesn't release enough thyroid hormone into the bloodstream. Consequently, it brings
some unwanted condition like slower metabolism, feeling of tiredness, weight gain,
muscle weakness, and one may become too sensitive to cold temperature.
 Hypothermia, a condition when one feels cold because that person‘s body temperature
falls below the normal level and body is not able to generate the required heat to
maintain the thermal stability in the body.
 Cold intolerance because of anorexia (a condition of eating disorder and a fear of
wrong perception of gaining weight) and anemia (a condition of lack of sufficient
healthy red blood cells which carry adequate oxygen to our body tissues)
 Chills due to some cases of fever, infections and physical conditions like, spasms in
the arteries of hands and feet (Raynaud's disease), atherosclerosis (plaque builds up
in the arteries of the body), diabetes etc.
Internal defense mechanisms of the body in response to cold

Cold perception might the cause of cold stress to the body. When the skin temperature goes
down and eventually the internal body temperature falls, then cold stress follows. A condition
when body is not able to warm itself by its own means. Hence it is the thermal load which
body bears, when greater than normal heat losses occur or are anticipated and compensatory
thermoregulations are required to maintain the normal body temperature.
Body temperature is regulated by physiologic mechanism and behavioral mechanism (Tan et.
al, 2018). Hence a fall in body temperature is managed by the means of physiologic path of
the thermoregulatory system and through behavioral human activities for self-protection.
Physiologic Mechanism
Core body temperature is maintained by an effective thermoregulatory system in the body. It
works to uphold the optimum human body temperature which is 37°C or to keep the body
temperature within a narrow range even when the surrounding temperature is different
through a chain of actions by different parts of the system. This system includes
hypothalamus in the brain, nerves, glands, organs, skin, and circulatory system.
Hypothalamus, a small part of our brain, plays significant roles in the process of
thermoregulation to maintain body‘s core internal temperature at optimal level.
Hypothalamus intervenes and regulates the temperature of the body, and balances the
production and conservation of heat and the loss of heat. The main source of the thermal
energy in the body is produced by metabolic processes in the active visceral organs (organs
located within the three central cavities of chest, abdomen and pelvis) and tissues. Body
heat is generated mostly in the deep organs, especially the liver, brain, and heart, and in
contraction of skeletal muscles. It is known as obligatory thermogenesis (Axelrod et. al, 2006).
Supplementary heat generation, which is known as facultative thermogenesis, occurs
voluntarily through muscular activity (e.g. physical work out) and protective activity (e.g.
wearing thermal clothes) or involuntarily by the autonomic nervous system and endocrine
system.
The function of skin in cold sensation
Human skin acts as the wall of protection for the internal body organs from the external
environment and it plays important roles to keep the core body temperature nearly constant.
Again, skin is the major organ, responsible for approximately 90% of heat loss (Koop et al.
2021). The cold receptors (the thermo sensory fibers which respond to cold) of the skin are
stimulated as the skin is exposed to cold. A perception of the temperature variation in human
body, leads the cold receptors of the skin to send signals to the central nervous system (CNS)
via peripheral nervous system pathway. Sensors in CNS send signals to hypothalamus, the
segment of the brain linking the endocrine system to the nervous system. In response, it sends
signals to different organs and systems in the body to work to prevent heat loss. They respond
in a number of ways according to the change in the body temperature.
The primary physiologic responses to cold exposure are, Brown adipose tissue or BAT
thermogenesis, Stimulation of the sympathetic nervous system which causes the constriction
of blood vessels or vasoconstriction in the skin and limbs and Skeletal muscle shivering.
Body responds in a various way to the cold conditions. The physiologic responses occur in
the body in response to the same are described below:
 BAT Thermogenesis: A process of heat production in the body. Brown adipose tissue
(BAT) is an important thermogenic organ that burns fat to produce heat using lipids and
glucose as metabolic fuels to protect the body from cold. It occurs in all warm-
blooded animals, and also in a few species of thermogenic plants.
 Vasoconstriction: In this process, the blood vessels under the skin become constricted.
It decreases the blood flow to the skin to retain heat to keep the inner body warm. With
vasoconstriction, the narrowing of blood vessels reduces heat loss through the skin and
the body can maintain heat balance within a certain range. Below the thermoneutral
zone (the range of ambient temperatures without regulatory changes in metabolic heat
production or evaporative heat loss.), metabolic responses, shivering happen
 Shivering: Muscles, organs, and brain produce heat in a variety of ways. For example,
Muscles produce heat by shivering. When body senses too cold, its automatic response
is to tightening and relaxing the muscles rapidly to warm up the body. Studies say that
heat- producing muscular shivering is stimulated only when the spinal cord becomes
cooler (Hissa., 1990)
 Hormonal thermogenesis: Thyroid gland releases hormones to increase metabolism.
This action increases the energy our body creates and the amount of heat it produces.
 Trapping warm air to insulate: Tiny muscles in the skin quickly pull the hairs upright.
Erected hairs trap the air and reduce the heat loss.
Behavioral Mechanism
Behavioral changes naturally occur to human with the feeling of cold. Instances like seeking
warmer place, wearing clothes to keep body warm, doing some movements or exercises etc.
are the behavioral activities which are motivated to get relief from the cold sensation. Heat
also received by conduction (by the means of direct contact with warm item), convection
(though the movement of warm air or liquid) and radiation (passively from the environment
or other hot source) through skin.
Some human activities in response to cold feelings are,
 Increase in the clothing insulation
 Increase the temperature using the temperature control appliances
 Increase the frequency and duration of some limited behavioral responses like warm
drink intake or seeking to warmer sources
 Physical activities like walking, physical workout
Yogic management to ease Cold perception
We have known that the body uses its resources and intelligence to keep the stability in the
core body temperature during thermal variations. However, sometimes it demands to take
voluntary actions to support and relieve the functional loads of the body during a challenging
time, especially when extreme temperature deviation occurs. Because it is observed that the
human body's mechanisms of heat retention are significantly less efficient than its ability to
dissipate heat. However, it varies according to physical fitness. There is a direct relationship
between physical fitness and metabolic heat production (Bittle, 1985). Yoga practices are
time tested and intended to develop and maintain the health to optimal level. There are
several yogic techniques which can strengthen the functioning of visceral organs and
circulatory system which are the parts of the thermoregulation process and the sources of heat
generation. It is also important and one of the preventive measures to keep the center of a
person‘s body warm for cold stress management (Centers for Disease control and Prevention.
USA.gov., 2019) Yogic practices can help in this regard too. Yoga offers various yogic
methods to raise the temperature in our body. However, yogic techniques have contra-
indications, therefore it is needed to assess one‘s physical capability and conditions before
applying them. Following are some of the yoga practices to improve the perception of cold -
 Yogasana: A few minutes of Yogasana practice may be helpful to bring a change to the
perception of cold. Since as a preventive measure center of the body should be kept warm
so forward bending Yogasanas like Pada hastasana, Shashankasana, Pashchimottanasana
(Jois, Yoga Mala, 2010, pg.29) are helpful to get relief from cold sensation. Asanas which
keep the core engaged like Naukasana, Chaturanga dandasana, Utkatasana, or the practice
of Surya Namaskar (Swami, 2012, p.162) which engages the whole body, are some of the
yoga postures to get a relief from cold perception.
 Pranayama/Kriya: One of the most helpful yogic methods for the management of cold
sensation can be attributed to the practice of pranayama. In pranayama practice, breathe is
utilized voluntarily by controlling its flow in different pace for the expansion of the life
force or energy of the practitioner (Swami, 2012, p.369). Breathe is also used in some
yogic kriya practices for internal cleansing. Voluntary breath regulation is a way to
modify specific physiological functions through the respiration (Telles et. al, 2020).
These practices are said to strengthen the nervous system and stimulate the energy in
digestive organs of the body. The organic processes of these organs are some of the
sources of heat generation in the body. Some of the pranayama and Kriya which may be
used to raise body temperature are, Bhastrika Pranayama (Swami, 2012, p. 407),
Suryaveda pranayama(Swami, 2012, p. 417), Ujjayi pranayama (Swami, 2012, p. 403),
Kapalbhati (Saraswati, 2012, p.411), Agnisara (Saraswati, 2012, p.506), Nauli (Saraswati,
2012, p.518).
 Mudra: Yoga offers the practice of Mudra or gesture, is also defined as seal (Saraswati,
2012, pg.421). A mudra can be practiced using body parts (to make different signs),
breathe, awareness and concentration on particular parts of the body. Some mudras are
known to be useful for generating heat in the body. For example Surya mudra, Linga
Mudra (Hvenkas , 2015), Ganesh Mudra (―Ganesh Mudra‖, 2020) are said to raise the
body temperature.
CONCLUSION
Cold may cause stressful conditions to our body. Body is constantly working towards
maintaining the core body temperature steady. Human thermoregulatory system consists of
some connected components of skin, nervous system, hypothalamus in the brain, skeletal
muscles, glands and organs. Though body has its own autonomous functioning, it also has the
proviso to let us work on it at our will with limits. We need good observation to understand
the functioning of our body at different situations and take action accordingly. While
choosing the yogic processes, we should keep in mind to support and strengthen the
physiologic components of the thermoregulatory system. Hence the selection of asana,
pranayama or any other yogic processes should be appropriate to support and give relief to
the system from cold conditions. We got the mention of various heat raising yogic techniques
in classical texts on yoga. Not many research studies have been done for the management of
cold perception through those techniques. They can be used and explored further for an
insightful understanding of their effectiveness on human body to manage the issues related to
cold.
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Axelrod et al. (2006) Temperature Management in Acute Neurologic Disorders. Critical Care Clinics.
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Bitesize (n.d.). Maintaining internal environments. – Control of Body temperaqture.
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Bittel et al. (1988). Physical fitness and thermoregulatory reactions in a cold environment in men. Journal of
Applied Physiology.65(5):1984-9. doi:10.1152/jappl.1988.65.5.1984.0
Centers for Disease control and Prevention, USA.gov (2019). Prevent Hypothermia & Frostbite.
https://www.cdc.gov/disasters/winter/staysafe/hypothermia.html
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mudra#:~:text=Ganesha%20mudra%20is%20a%20yogic%20hand%20gesture%2C%20which,to%20overcome
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Saraswati, Swami Niranjanananda (2012). Gheranda Samhita :Yoga Publication Trust, Munger, Bihar, India
Saraswati, Swami Satyananda (2012). Asana Pranayama Mudra Bandha : Yoga Publication Trust, Munger,
Bihar, India
Gender and Fertility Connection: A Comparative Study of Gender Relations and
Fertility Preferences of Women Residing In Marginalized Communities
Sumbul Khanam
Research Scholar
Department Of Social Work, University of Lucknow
ABSTRACT
This study aims to assess the link between gender relations and fertility preferences. It also
tries to understand the processes involved in decision making of child bearing, patterns of
contraceptive use and the subjective perception of women on process of decision making
pertaining to child bearing. The data for the purpose of the research was collected from a
non-governmental organizational, which actively works against all forms of gender based
violence in New-Delhi. As part of a preventive program the organization runs a Kaushlta
Vikas Kendra (KVK) which aims to sensitize and aware the participants on the concept of
gender and issues related to gender inequality. From the organization KVK course participant
and non-KVK course participant women in the reproductive age group of 18-32 years, having
one child were selected as two groups for the study. The finding of the study manifest that
despite ease in communication regarding contraceptive use and planning of child, the
respondents do not have mutuality of decision making on different aspect of fertility. The
respondent also reported that they never had an ease in negotiating sexual intercourse with
the partners. The results also revealed that women‘s desire in having sex is not taken into
consideration and refusal to sexual intercourse in many cases lead to violence.
Keywords: Gender relations, Fertility preference, Contraceptive use, Child bearing, Decision
making.
INTRODUCTION
A happy and contented family is the foundation of a happy society and a strong country. The
process of family formation begins either by marriage or parenthood or both. As is well
understood procreation is fundamental to the very existence and survival of mankind.
Therefore, questions relating to human reproduction are of vital importance and involve
both, the family unit and society as a whole. Since time immemorial human beings have
striven to protect their most elementary instinct to procreate. In primitive societies and
subsequent successive civilizations, these aspirations have been gradually transformed into
rights and obligations, embodied and protected by customary, religious and later on legal
rules. The right to make decisions about procreation is a basic human right because it is
essential to the contemporary concept of the free individual, and if a right is arguably
necessary to the freedom of an individual, i.e. to have the power to direct his own life, it is
to be considered fundamental. And since women have an equal contribution in the entire
process of procreation therefore, nothing would advance women's welfare more than
respecting their reproductive autonomy. Such autonomy must encompass and protect the
personal intimacies of marriage, motherhood, procreation, and child rearing (Jenifer,
Allinson, & Anmol, 2012).The contemporary understanding of reproductive freedom in
international law considers it as a composite right which comprises the right to marry and to
establish a family, the right to family planning, the right to reproductive health, the right to
equality and non-discrimination, the right to information and education, to physical integrity
and to private and family life. These core elements are separate human rights on their own
and they are to be found in different international instruments. Nevertheless, all of them
interact with each other in a dynamic way, thereby strengthening women's reproductive
freedom within the realm of international human rights law (Mitta, 2018).
The World Health Organization defines reproductive rights as ―the basic right of all couples
and individuals to decide freely and responsibly the number, spacing and timing of their
children and to have information to do so, and right to attain the highest standard of sexual
and reproductive health. They also include the right of all to make decisions concerning
reproduction free of discrimination, coercion and violence‖. In the United Nations
International Conference on Human Rights held in the year 1968, the reproductive rights
were established as a subset of the human rights. Article 16(1) of Convention on the
Elimination of all forms of Discrimination against Women (CEDAW), Principle 8 of
International Conference on Population and Development ICPD1994 and Fourth World
Conference on Women 1995 directs the state parties to ensure, on the basis of equality of
men and women the same rights to decide freely and responsibly on the number and spacing
of their children and to have access to the information, education and means to enable them
to exercise these rights. But sadly, these rights in the case of women are negotiated and
choices are shaped in different ways that reflects greater or lesser levels of women‘s
empowerment which is influenced by several factors including gender relations.
Reproductive events, particularly having children, is the most important factor in many
settings, often fundamentally changing women‘s social position and increasing the social
resources that can be drawn on in social relationships. For example, becoming a mother in
many families signifies the start of a new life stage as an established adult member of
family, changing the way family members and other‘s views and interaction women
(Edmeades, Hinson, Sebany, & Murthi, 2018).
To determine the various biological and social factors that governs the fertility pattern
among the Jat and endogamous Hindu caste group, (Chandiok, Mondal,Prakash,Ranjan,
Chakraverti, & kallurnava, 2016) undertook a study in 15 villages with thickly populated Jat
community in Palwal district, Haryana state. The study found that age at marriage,
educational status, family type, present age, and preference for male child were the most
important factors that affected fertility in the population. Age at menarche, age at first
conception, occupation, per capita annual income, and birth control measure did not affect
fertility in this population. It was reported that three-fourths of the women in the studied
population are getting married before the age of 18 years. Besides this, there is son
preference in the studied community. These findings demonstrate the prevailing sex bias in
the community. In spite of the rapid socioeconomic growth that has occurred in the recent
years in the country the observed fertility behaviour is not a welcoming trend. The findings
manifest the need for community specific policy planning to curb the unlikely prevailing
gender inequalities in the population.
Radha, Irena, & Neevan (2012) conducted a study in the rural community of Mangalore,
Karnataka to assess the reproductive health of women and their associations with gender
variables. A strong association between religion and type of family as well as religion and
women‘s that ―every couple must have a son‖ was strongly associated with type of religion.
Variables related to her decision making and freedom for education, choice of dress, sexual
relation with husband, visiting parent‘s place, going out with friends / coming home late etc.
showed very poor figures. 37% of women in this study reported violence by husband or other
family members. The results showed that there is a correlation between religion, some gender
factors and reproductive health behavior of women in rural Mangalore, India; thereby
highlighting the need for women empowerment by involving both men and women for
behavior change communication.
To assess the association between men‘s attitudes on gender equality and contraceptive
behaviors a study was conducted by (Anurag, et al., 2014). in four districts of Uttar Pradesh
in 2014 using the baseline data of the Measurement, Learning, and Evaluation (MLE) Project
for the Urban Health Initiative in Uttar Pradesh, India.The study demonstrates that
contraceptive programs need to engage men and address gender equitable attitudes both
through peer outreach (interpersonal communication) and mass media. The study also
suggests that engaging men to be more gender equal may have an influence beyond
contraceptive use in contexts where men play a crucial role in household decision-making.
OBJECTIVE OF THE STUDY

The study aimed to understand the influence of gender relations on fertility preferences ,the
process of decision making with respect to child bearing and determinants of the same, the
patterns of contraceptive use and the factors governing the same and the perceptions of
women about desirable changes in decision making of child bearing and contraceptive use.
METHODOLOGY
Sample
The research study was conducted in a non-governmental organizational context, which
actively works against all forms of gender based violence in New-Delhi. As a part of
preventive programs they run a Kaushlta Vikas Kendra (KVK) which aims to sensitize and
aware the participants on the concept of gender and issues of gender inequality.So in the
study the population was divided into KVK course participants and non-KVK participants
using quota sampling technique. A sample of 20 ex-participants of KVK married women and
20 non participants married women in the reproductive age group of 18-32 years, having one
child was selected for the study.
DATA COLLECTION
Tool
An interview schedule was prepared for the purpose of data collection with respect to
objectives of the study. Most of the questions in the schedule are structured and close ended.
It has six sections which deals with demographic and socio-economic information of the
respondents, decision making process, contraceptive practice, coercion in contraceptive use,
preference of sex of the child, communication with respect to contraception use and sexual
relation among partners and perception of women about desired changes in contraceptive use.
Pre-test
A pilot study was conducted on 10% of total sample (i.e 2 ex-participants and 2 non-
participants) to validate the effectiveness of the tool and the value of the questions to elicit
the right information to answer the primary research questions. Based upon the pilot study the
tool was revised by reframing some questions and adding few new questions in the final tool.
Procedure of Data Collection
The final tool was administered on 40 respondents, 20 KVK participants and 20 Non KVK
participants. Face to Face Interview was considered a more appropriate method given the
research question being explored. Around 45 minutes was taken for conducting reach
interview. Data for the study was collected in the community at the residence of the
participants by the researcher from January 2020 to February 2020.
DATA ANALYSIS
The data collected through the Structured Interview Schedule was analyzed using Statistical
Package for the Social Sciences (SPSS). A tabulation plan was prepared keeping in view the
research objectives. The attempt was to understand if there were any differences in the two
groups (KVK and Non KVK) in respect of the variables under study.
Result
1 Usage of Contraceptive Method
(Source: Primary Data via Interview Schedule)
The responses of the respondents reveals that irrespective of KVK training majority of the
respondents have adopted contraceptive methods. Usage of contraceptive method could be
attributed to access and knowledge of contraceptive method .From the perspective of this
research it would be relevant to study the usage of contraception with regard to educational
status of women.
Type of contraceptive method adopted could help to understand the exposure to different
methods of contraception among the respondents. Figure 1B reveals that usage of condoms
were the most prevalent method of contraception among the participants irrespective of their
KVK training whereas contraceptive pills were the second most prevalent method among the
KVK participants.Use of Condoms could be attributed to easy accessibility and usage without
side effects.
2 Changes in Contraceptive Use
The researcher attempted to understand the pattern of contraceptive use of the respondents by
understanding the changes that have been adopted in contraceptive use. The changes in
contraceptive use could show the accessibility and knowledge of various contraceptive
methods to the respondents. The responses of the respondents reveal that there is almost an
equal number of KVK and Non KVK participants who have continued with the same
methods or have changed the methods. This could be attributed to their enrollment in KVK
programs. From the perspective of present research the awareness regarding various methods
of contraception could be explored in order to understand the adoption of certain method of
contraception.
The type of change adopted in the contraception helps researcher to understand the exposure
and knowledge of various method of contraception methods among the respondents. The
responses of the research reveals that among the KVK participants adoption of temporary
methods after the change was prevalent whereas in case of non-KVK participants along with
the temporary methods adoption of permanent methods was also seen .However the KVK
participants adopted contraceptive pills and condoms whereas the non KVK participants
adopted Copper T after the change. The type of changes adopted by the participants could
be attributed to the source of information about the contraceptive methods.
3 Decision of contraceptive usage

The researcher attempted to understand the decision making process with respect to
contraceptive use .The decision making pattern could help to understand the gender relation
and agency of women with respect to fertility preferences. The responses of the research
participants revealed that in the case of KVK participants the decision about the contraceptive
use was taken by the husband whereas joint decision making was the second most prevalent
pattern whereas in the case of non KVK participants the decision of contraceptive use is
taken by the respondent while joint decision making was the second most prevalent patter. In
case of KVK participants the primary decision making being undertaken by the husband
could be attributed to the patriarchal structure as much as the inability of the respondent to
assert herself whereas in the case of non KVK participants it is premature to draw any
inferences at this stage.
4 Information regarding Contraceptive Methods

The researcher attempted to know the source of information about contraceptive method of
the respondent .The responses of the research reveals that a significant number of KVK
participants mentioned family as the source of information whereas the non KVK participants
mentioned dispensary (health care institution) as their source. The sources of information
could be attributed to communication between the family about contraceptive use. The
researcher attempted to know the time of information about contraceptive as it could
influence the use of the contraceptive methods. The responses of the research reveals that
more number of KVK participants got information with respect to contraceptive use after
marriage and before the birth of the first child as compared to non KVK participants
5 Accessing Contraceptive
The accessibility of the source could be an important determinant of contraceptive use. The
findings of the research reveals that in the case of KVK participants local shops is the source
of availability of contraceptive methods followed by Primary health center as the second
important source whereas in case of non KVK participants aaganwadi centers is the source of
availability followed by government hospitals as the second important source.The source of
availability could be attributed to the economic status of the respondents as well as awareness
about the sources. The KVK participants could prefer the affordability of contraceptive from
the private sources whereas the non KVK participants depends upon the public sources.
6 Spacing between children
Spacing of pregnancies is seen as being critical from the perspective of maternal health as
well as from the standpoint of ensuring child wellbeing. In the present research, birth interval
of at least two years or more between the children is considered as spacing. The responses of
the participants reveal that majority of the KVK participants have not adopted spacing
between the children whereas on the contrary majority of the non KVK participants have
adopted spacing between the children. On the whole as well, more than 50 per cent of the
research participants haven‘t practiced spacing. It would be relevant to understand the
reasons for the same which was explored from the perspective of the respondents and is
presented in the next table. The researcher attempted to know the reason for spacing amongst
those who had practiced it. The responses of the participants reveal that the KVK participants
adopted spacing between the children due to their husband‘s choice whereas on the contrary
in the case of non KVK participants spacing between children was due to respondent‘s
choice. It is pertinent that in none of the cases was this a mutual choice to have spacing
between children.
7 Experience of unwanted pregnancy
The researcher attempted to understand the occurrence of unintended pregnancy as it is an
important determinant of contraceptive usage. The responses of the research reveals that in
the case of KVK participants there had been less prevalence of occurrence of unintended
pregnancy compared to non KVK participants. However nearly 50 per cent of the research
participants had experienced unplanned pregnancies which could be attributed to several
factors including knowledge and access of contraceptive use and communication between
spouses.
8 Decision taken in case of unwanted pregnancy 9 Method(s) adopted for abortion
Decision on unintended pregnancy could help to understand the fertility preference. The
responses of the research reveal that among the KVK and non KVK participants who had
unintended pregnancies an equal number of respondents irrespective of their KVK training
had aborted the baby.Method of abortion could be significant to understand the exposure and
knowledge of abortion among the participants. The responses of the research reveals that
majority of the respondents irrespective of their participation in KVK adopted Oral pills as
the method of abortion which are taken without prescription of the doctor.
10 Conception due to sex preference
The researcher attempted to understand that whether the preference of sex of the child has an
influence on fertility preference. The responses of the research reveals that a significant
number of KVK participants had pregnancy due to preferred sex of the child whereas in the
case of non KVK participants there is less prevalence of pregnancy due to preference of sex
of the child.
The researcher attempted to understand the decision making process related to pregnancy
when undertaken due to sex preference. The responses of the respondents reveal that in the
case of KVK participants the respondents took the decision followed by in-laws whereas in
the case of non KVK participants joint decision making pattern could be seen. There is a
similarity in the decision making pattern across different aspects of fertility.
11 Communication between partners
The researcher attempted to understand the ease of communication the respondent

experienced in talking about use of contraceptive methods. The responses of the research
participants revealed that nearly 50 per cent of both KVK and non KVK participants found it
easy to communicate with their partners regarding contraceptive methods. However, there is
a significant number of non KVK participant who had never found it easy to communicate
about use of contraception with their partner. 6 of the KVK participants also shared that
sometimes it was easy to communicate with the partner regarding contraception but that was
not the case always. In the case of non KVK participants there were extremes where some of
the participants shared their ease of communication whereas others were never able to talk
with their partner regarding contraceptive use. It would be critical from the perspective of
future research to explore the reasons for this pattern.
Reproductive rights also include the ability to negotiate with the partner regarding having
sexual intercourse. Accordingly the respondents for the present study were asked about the
ease that they experienced in saying no to their partner in case if they were not comfortable in
having sexual intercourse. Majority of the participants irrespective of their participation in
the KVK programme shared that they always faced difficulty in denying sexual intercourse.
Further it was intriguing that 10 of the Non KVK participants shared that they were able to
say no if they did not desire to have sexual intercourse with their partner but only 2 of the
KVK participants had a similar experience.
The inability in denying sex could be related to gender dynamics in sexual
relationships which was highlighted in the responses the respondents gave during the data
collection
R1―unko toh bus chahiyie hi chahiye unhe farak nahi padta hum kaise hai aur aurat ko karna
hi padta hai ―(men don‘t care about us they just need sex and we have to comply their wish)
R2―Bacche badein hogye hai, kabhi kabhi ladai hojati hai magar wo nahi mante ― (Kids
have grown up ,sometimes denial turns to fight but he never negotiate)
R3―Kabhi nahi mante unko bus chaiyie hi kya hath paw daba ke kar hi lete hai‖ (He never
negotiates,he just need it and does it forcefully)
R4 ―Mera to chaar bacchon ke baad man hi na kare unka roz kare ,nahi mante hai‖(I don‘t
wish to do it after four children ,he wishes for it daily and never negotiates)
These responses are extremely pertinent in order to understand the positioning of the woman
in intimate partner relations. The concept of mutuality is missing and moreover the desire of
the partner is not taken into consideration at all. It almost seems that this is thrust upon
women and she would have to face violence in case if she were to deny having sexual
intercourse with her partner.
The researcher also explored the ease of communication that the respondents experienced
with respect to planning a child. The responses of the respondents reveal that irrespective of
the participation in KVK two-thirds of the respondents had found it easy to communicate
with their partners regarding child bearing. There were also 7 research respondents who had
never been comfortable in communicating with their spouses regarding conception which
means that they were never able to voice their opinion regarding when to have children or
even with respect to the number of children.
12 Perceptions regarding desirable changes in decision making pattern regarding child

birth and contraceptive use
In the study perception of respondents about the desirable changes in decision making with
respect to child bearing were explored. The responses of the respondents reveals that nine of
the KVK participants believe that husbands should be the primary decision makers while
joint decision making was favoured by six of the participants. Further another five felt that
the decision should lie in the hands of the women. When the respondents were asked about
the reason of their perception the replies were R1―Husband kamata hai toh kitne bacche hone
chaiyie unhi ko tay karna chahie‖ (husbands earns therefore the decision on number of
childrens should be theirs)
R2 ―Aadmi log ko zyada samajh hoti Aurat se duniyadari ki ― (men knows more about
outside world than women).In the case of non KVK participants majority of the respondents
(13) felt that women should be the decision maker followed by a preference for joint decision
making. The reason for their perception were stated as R1―Baccha smbhalana aurat ko hota
hai to faisla bhi aurat ko hi lena chaiyie‖ Women have to take care of the children so the
decision should be of women‖.R2 ―Admi bahar kamata hai aurat ghar me paalti hai tabhi
baccha pal pata‖(Men earns and women nurtures)
he participants were asked as to what would be an appropriate time to have children after
marriage. Majority of the respondents (30) felt that there should be a gap of one or two years
between marriage and first conception. The reason for the delay was stated as R1―Shaadi ke k
do saal tak sab kuch samjhna chaiyie ―(Till 2 years of marriage one shouldexplore things)
R2 ―Shuruaat me khel khud ki umar hoti hai‖ (Intial years for enjoying). Six of the
respondents who had been KVK participants preferred a longer gap, i.e. 2-3 years between
marriage and first conception. The responses and the reasons given for the same are
indicative of the space that wom.en require before they are prepared to have a child.
In order to understand the perception of respondent on child bearing the respondent were
asked whether there should be spacing between the children or not. The responses of the
respondents reveal that irrespective of their KVK participation majority of the respondents
perceive that there should be a gap of 4-6 years between two children. Significantly there
were eight participants who preferred a grap of 6-8 years between two children. The reason
for having spacing between the children was stated as R1―Dono bacche chote ho to dekh bhal
ache nahi ho pati‖(If both the children are of same age their nurturing becomes difficult) ,R2
―Ek pal jayein tabhi dusra karna chaiyie‖(When one grows up then only think for the
second).
Contraceptive Use
The respondents were asked whether there should be a discussion regarding contraceptive use
between the partners. The responses of the respondents revealed that they perceived that there
is a need for discussion on contraceptive among the partners.
CONCLUSION AND RECOMMENDATIONS
The findings of the study manifest that all the respondents have adopted some method of
contraception. However most of the respondent did not have the information of contraceptive
methods before marriage, they got the information after marriage or after first child but as
per the preference of first conception explored in the study all of them wants their first child
after a gap of 1-2 years of marriage which could be possible only when they have the
information of contraceptive before marriage and also their ability to talk to their partner. So
their desire of delaying their first child is contingent upon then being able to communicate
and mutual decision making. Based upon the findings it could be seen that nearly half of the
respondents have never practiced spacing between the children. Looking from the framework
of reproductive rights both the partners should have the right to decide upon when to have a
child whereas in the study among the respondents those who have practiced spacing there is
absence of mutuality in decision making which could have the consequences on child rearing.
The responses in the study shows that almost half of respondents had experienced unintended
pregnancies which is due to inconsistent or delay in use of contraception however factors
including knowledge and access of contraceptive use and communication between spouses
could also be attributed to unintended pregnancies. The birth taken due to unintended
pregnancy could have a consequence on child rearing as well as on the financial aspect of the
family. In the study there had been an equal number of the respondent who had aborted the
unintended conception, the method opted for abortion is oral pills without the prescription of
the doctor which could have an ill-effect on the maternal health. Husband and wife
communication is an important aspect that contributes to both agency of women as well as
contraceptive use. The finding of the study shows that despite of ease of communication
regarding contraceptive use and planning of child the respondent do not have mutuality of
decision making different aspect of fertility. Whereas the respondent shared they never had
an ease in negotiating sexual intercourse with the partners. The inability in denying sex could
be related to gender dynamics in sexual relationships. The concept of mutuality is missing
and moreover the desire of the partner is not taken into consideration at all. It almost seems
that this is thrust upon women and she would have to face violence in case if she were to
deny having sexual intercourse with her partner.
RECOMMENDATIONS
Since the research study was done as a dissertation project submitted in partial fulfilment of
the requirements for the Degree of Master of Arts in Social Work the prime aim of the study
was to understand the research process and learn the research skills and not to arrive at the
recommendations. The study, however, was able to gather quality data through the interviews
with the respondents. Their personal experiences helped the researcher in finding out certain
gaps and scope for improvement that can be beneficial for the organization. Some of the
recommendations are listed below
● The findings of the study manifest that reveals that most of respondents got to know
about contraception after marriage or after their first child. Time of information could
be a significant component in determining the reproductive health. Given this
background it is suggested that a sexuality education programme for the adolescents
could be implemented through community outreach and KVK mechanism of the
organization so that the females can have access to correct and safe information
regarding their sexual reproductive health and right to promote informed choices
regarding their SRHR at a young age.
● In lieu of the above suggestion, community outreach workers and KVK trainer‘s
training on Comprehensive Sexuality Education needs to be done which should not
only focus on content of information but also capacitating them on the values that
inform the content, the tactical ways to navigate cultural resistance to these topics and
in doing so, help them overcome their own socialization and biases.
● It has been observed by the researcher that some of the respondent had an ill effect on
their mental health due to the coercion they had faced in their relationship, some of
them even started crying while recalling those instances, focus could be given in
identifying such cases among the trainees of the KVK programme and steps like
counselling sessions could be provided to them.
● The perception of the respondents manifest inability to take decision as they do not
find themselves competent enough. This issue need to be addressed from a young age.
Workshops on Life Skills development at school level must be conducted at regular
intervals covering issues central to any student‘s life, like effective communication,
decision making, problem solving, coping skills and inter-personal relationship. This
will help the persons to be in a position to make an independent and informed
decision about their partners.
● In the study communication between the partners have been identified as an important
aspect in decision making about fertility preferences. Taking this into consideration
through preventive mechanism of the organization ( community outreach)
programmes could be organized focusing men and their role in family planning which
would help to improve the communication patterns between the partners and increase
mutuality in decision making.
● In the study it was found that most of the respondents had difficulty in negotiating
with their partners about sexual relationship. In order to facilitate more equitable
gender relations aspect of negotiation skills, assertiveness about rights could be
considered in KVK vocational courses training.
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Survey,India. Mumbai: International Institute for Population Sciences Deonar.
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Girls. Economic & Political Weekly, XXXVIII(41).
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A Study on the Identity Crisis of the Mothers Having Children with

Disabilities
Tanzila Siddiqui
Prof Anoop Kumar Bhartiya
Head of the Department, Department of Social Work, University of Lucknow
ABSTRACT
Motherhood is the state of being a mother. The time when a child is born is followed by
upheaval responsibilities not only towards the child but also for the mother herself.
Becoming a mother does not only come with huge responsibilities but also brings a shift in
identity. Motherhood changes all the roles, and the roles which used to be primary becomes
second. The instinct to engage oneself entirely in the child can lead to an identity crisis. The
commonly heard terms used for motherhood -identity crisis or motherhood identity loss,
which negatively result in a mother‘s life. This concept is seen with a bigger lens when the
child suffers from any form of disability. The social construct marks the Disability as the
identity of the child and the mother giving birth to them. Mothers lose their own identity as
their lives revolve around their child‘s lives by limiting their social interactions and losing
their independence to the care of the child. This gives rise to the feeling of being lost and
starts questioning their identity. The concept of primary maternal preoccupation is stated as
an illness if one mother is not recovering from that phase. This phase is much longer for
mothers having children with disabilities.This research paper will focus on the identity crisis
that a mother of a disabled child faces in her lifetime and how the fixation of primary
maternal preoccupation has led to the amalgamation of burdened responsibility and loss of
self-identity in the lives of a mother raising their children with disability. The paper will
throw light on how the preoccupation leads to distractions and forgetfulness in keeping up
with the outside world. The paper will highlight how mainstreaming the mother and the child
into society can be made easier for attaining the inclusion of all by empowering the mothers
in realizing their innate capabilities and capabilities to accomplish the agenda of a high
performing government.
Keyword-Motherhood, Disability, Identity crisis, Primary maternal preoccupation
INTRODUCTION
A woman undergoes many changes in her life, maybe physically or mentally. Her life takes
turns when she is married and a U-turn when she becomes a mother. Pregnancy is a time of
significant changes—mental changes subsidized over the physical changes during childbirth.
The time of birth is full of anxiety and anticipation. The upcoming thoughts and the
preparedness have no full stop. In fact, it is not only a mix of ups and downs in the heath but
more like a drink that tastes different for every mother. Motherhood is a blend of new
emotions, experiences, responsibilities, and changes in priority and the day-night schedule. A
woman gives birth to an identity and the child, and the role that she will be playing since then
will be mothering. The time of the pregnancy lasts only for nine months, but the impact
remains for a more extended period. It doesn‘t end once she delivers a baby; being a mother
is a gradual but complex process accompanied by many other responsibilities. Childbirth
gives birth to a state of mind, which has a significant impact. Motherhood state of mind will
determine the next steps of her life. This gives rise to the maternal identity that she carries
through her lifetime. The motherly vision and the values will re-align her life, leading to a
fundamental transformation. A mother created her identity socially and built it around her
family, community, or other institutions in her contact.
A person's identity is associated with the achievements they keep. Loss of identity makes it
confusing to address the person she was before becoming a mother. Motherhood is a
beautiful experience accompanied by changes that will change her identity inside out. The
switch of a woman to a mother comes at the cost of an identity loss. The massive shift comes
in her identity with the loaded responsibility of motherhood: the roles changes, life changes,
and the identity changes. The entrance of the newest member to the family is a phase of the
struggle for the parents as it leads to having an identity crisis and difficulty in performing
social roles. The desire and the anticipation of becoming a mother is an exciting period where
she fantasizes about the child. Having a baby is tiring and full of struggle. The pressure of
becoming a super mom is suffocating the woman herself, and for a reason, she puts more
needed effort. This overachiever nature of being a mother is the primary reason she loses her
own identity. Motherhood is a long list of things done and to be done. The list keeps the
mother busy with the child, ranging from changing the diapers to dinner making.
A study funded by Nurofen for Children stated that 52% of mothers suffer from the loss of
identity. Also mentioned, a mother's initial years after childbirth are marked by sleepless
nights and occupy herself with a feeling of being lost and lonely. There is a need to identify
the type of crisis that a mother goes through. Identity deficit is the motivational deficit where
an individual has run out of guidance and commitment to achieve the personally set goals.
The identity crisis is the legitimation crisis. Childbirth acts as an end to the lives they‘ve been
living, and it comes with a new beginning that is unpredictable and confusing, and lonely.
Lonely in terms as they bring in life with the new identity they create after being a mother.
The pregnancy period is full of people‘s attention, but it terminates as the baby is born. The
woman's identity becomes like the mother the child from then onwards. Psychologically the
process has a lot of effect on the minds of the mothers. The subconscious mind has difficulty
prioritizing someone else‘s need over one‘s own. The ideal mentality of being a perfect
mother is why experiencing the unexpected phenomenon in life. The concept is known as
maternal identity crisis, where a mother loses sight of who she is and can‘t figure out the
essence of personal identity. The dimensional narrowing of the purpose in life and limiting to
only a single aim of being a mom.
Primary Maternal Preoccupation
Motherhood is the state of being a mother. This new state has a new form of mind which is
the most crucial reason for the identity crisis for a mother, commonly known as a primary
maternal preoccupation. The mother is occupied and consumed in all the work of her baby,
including everything from taking care to keeping track of the baby‘s needs. The thought of
caring for oneself is not even on the bucket list of the work to be done. The PMP is a phase
where a mother has sensitivity in identifying and fulfilling the baby‘s needs. Winnicott‘s idea
of PMP as a contribution in psychiatry where the heightened attachment to the child‘s need is
considered a psychological condition and termed as an illness if a mother is not recovering
from the phase of being preoccupied with the child. Usually, this phase starts after the
delivery and lasts through the initial months of childbirth. An intense preoccupation identifies
the stage with the infant. The preoccupation is at all the levels of mind, i.e., conscious,
unconscious, and subconscious: the caregiving and the preoccupation distract the mother
from her other aspects of life. Being the vulnerable and social burden of being a good mother
is constant throughout the phase. This phase becomes the personality of a mother where she
has created an environment meeting the physical and psychological needs of an infant. All
mothers go through this phase and are considered essential for nurturing the child, but this
becomes a severe issue of discussion when the delicate border of being a mother and being
just a mother disappears. The feeling of isolation begins not only for the mother but also for
the relations around her due to her unavailability for other roles other than being occupied.
Mothering children with disability
A mother develops her maternal identity long before giving birth. The mother builds her
child's imagination during the pregnancy, which she idealizes to be a perfect mother. Still,
upon realizing that her child has a disability, her view changes drastically and is filled with
mixed feelings of anger, guilt, and blame. Her life stressors start to begin with a lot of
unexpected expectations. The mothers of the disabled mostly give up on their dreams to care
for the child. This affects not only their career but also their psychology. PMP concept is seen
more commonly in such mothers as they are more emotionally involved with their children
suffering from a disability. The lack of support from their other relations results in the
mother's isolation from the social world. She is out of hands for work and is spending most of
the time caring for the child.
Compared to the father, the mother has taken up a full-time role in caring for the child.
Society is reinforcing its own rules on the mother either directly or indirectly. The period the
mother is going through is delicate and needs more attention. Matrescence is the term coined
by Dana Raphael describing the phase that a mother goes through when she becomes a
mother—marked by emotional, physical, mental, social, and psychological changes leading
to a transformation in a woman's personality. A woman with a disability has a different
experience than other mothers having normal children. According to a study on the Lived
experience of mothers of children with disabilities in the Journal of Public Health, the
expertise surrounds two themes: their interpersonal experiences and social experiences. The
mothers are full of guilt, making them sacrifice and compromise their occupational
opportunities.
Purpose of the study
The study explored the changes that a mother goes through after the childbirth and how the
disability of the child affects the experience of motherhood. The study aimed at a particular
topic of the loss of individual identity and associating the mother‘s identity with the child
forever. The study also focused on the concept of PMP and the aligning reasons for not
recovering from the phase at the needed hour, leading to significant stress and anxiety. The
following questions were explored during the study-
1. How childbirth has impacted the identity of a woman
2. Why do mothers who have children with a disability face difficulty coming out of the
PMP phase?
SIGNIFICANCE OF THE STUDY
It is essential to have the mother's view on knowing how their lives have taken a turn after
giving birth to a child with a disability. The maternal point of view is fundamental to
understanding the concept of identity crisis because they undergo physical changes and
changes in all the dimensions of their lives. Because children go through physical, mental
emotional changes and changes might be in many aspects of their existence, the maternal
point of view is critical to comprehending the idea of identity crisis. The mother‘s narratives
in constructing their own identity, which differs from what they had hoped for, provide a
fascinating perspective on parenthood. The goal of the study is to learn about the obstacles
and adjustments that have been made and overcome in the process of becoming a mother of a
challenged child. The mothers' narratives in shaping their own identity is essential , having
valuable insight in framing the concept of motherhood is the essence of the study. The study
seeks to understand the challenges and the adjustment that has been done and faced in the
process of being a mother of a disabled. The study will be a platform to elevate the awareness
add to reflect the experience of their unique mothering.
LIMITATION OF THE STUDY
o The study is conducted with a smaller number of samples.

o The study focuses on the individual identity of both working and household mothers. The
study lacks a detailed focus on the professional identity of the mother having children
with disability.
o Maternal identity is a dynamic concept, and it requires more time consuming study to
have an explored viewpoint.
METHODOLOGY
The study participants are the mothers of children who have a disability. 13 participants were
selected through referral sampling. They were recruited through Chetna Ngo in Lucknow
District, dealing with children with mental disabilities. In depth interview was used to gather
information about the challenges faced in realizing their self-identity. Their perception about
the identity crisis that they‘ve faced during the nurturing of the child is an essence of the
study.
DISCUSSION AND FINDINGS
Age Percentage
18-22 15%
23-27 8%
28-32 23%
33-37 38%
43-48 15%
Table 1.1 Religion of the Respondent
The majority of those who responded were Hindus. Only 15% of the respondents were
Muslims, with 85 percent belonging to the Hindu faith. Only 8% of the respondents are
between the ages of 23 and 27, while 155 of the respondents are between the ages of 18 and
22. 23 % are between the ages of 28 and 32, and 38 percent are between the ages of 33 and
37. 15% of the remaining respondents are between the ages of 43 and 48 years old.
Most of the respondents were graduate and passed High School corresponding to 31% each.
While 23 % were Inter pass and 15% were who haven‘t even passed high school. The
majority of the respondents were literate, showing their capacity to make decision in relation
to their children and family.
Number of family Percentage

members
3-4 62%
5-6 15%
7-8 15%
9-10 8%
Table 1.2 Family Type
54% of the respondents lived in joint

family while 46% lived as a nuclear
family. The following chart shows that
62% of the respondent have 3 to 4 members in the family. While 15% of the family have
either
5-6 members in the family or 7-8 members.
8% of the respondents have 9-10 family members.
The above graph shows a comparative chart of the respondent‘s occupation before and after
marriage. The trendline shows that there has been an increase in the number of respondents
not working. 23% increase in the respondents having ended up into the non-working pool.
There is a drastic change in the respondents working before and after marriage. As it can be
seen that 38% were working before marriage but only 15% are working after marriage.
The study shows that the mothers of disabled are identified not by their identity but
associated with the identity of the child with disability. They have experienced no growth in
their personal development sinch they are occupied with the child. They are mostly blamed
for the condition of the child and the disability. They have made sacrifices not only in terms
of household but in the career choices that they have made. The pressure exerted by the
society is too much to resist and often lead a negative impact on the mother of the disabled.
The above graph shows the above data graphically.
The above graph shows that 38% of the respondents compare themselves with the mothers
having no children with disability. This leads to the feeling of sadness and unhappiness. 46%
of the mothers are in the favor of the fact that the child having disability is the main reason
for their decisions that they have made so far in terms of their career. The respondents hold
responsible the child for their identity loss and the limited identity which have been cured due
to the burdening of the workload.
CONCLUSION AND SUGGESTIONS
The mothers face significant amount of stress in raising the child with disability owing to the
burdened responsibility she is mostly occupied with the work of the child leaving less scope
for her to accommodate her own need. The partners despite being supportive, mother face the
feeling of loneliness stating that there is a needed effort in the direction towards the mother
for realizing her own identity is not just a mere mother but a complete dynamic personality
which is responsible not only towards the child but towards herself. There is a need for
effective mechanism for the mothers dealing with such situation where if left untreated leads
to long term impact on the mother, child and the family. The sense of an identity comes from
what choices are being made. The reflection of such choices determines our values in life.
The right time to come out of the phase of PMP is the right thing a mother can do for herself.
The study suggested that when a woman when she gives a birth to a child bring a new life
into the world, but it shouldn‘t mean that this new life would end the life of the woman whom
she really was before. The mother having a child with disability often feel lost and have a
feeling of detachment from the outer world. She loses her independence and is occupied with
the baby leaving no time for self-care and for hobbies. The family relation gets affected; her
social life is reduced to one person that is her child. Motherhood is powerful and identity
changing having its own beauty yet challenging.
The study tries to answer the questions raised in the research question as how childbirth
impacts the identity, it is clear from the facts that a mother sacrifices herself for being selfless
towards the needs of the child. She is mostly seen in many roles, leading to her own identity
being lost in between the journey of becoming a mother. The answer to the second question
raised is in connection with the preoccupation and the burdened responsibility towards the
child and a hidden social thrust making her an ideal mother. The child with special need
requires more time and efforts not merely physically but also emotionally and mentally as
well. This vicious circle makes a mother of a disabled child occupied with the child and thus
pushing her into the darkness of being no-one but only a mother with no recognition by her
own self.
The study provides some suggestions in regard to build the maternal identity without
compromising with the self-identity.
Learning from the experience

The mother should not compare herself to the others as this will only give grief rather
learn from the experience of oneself and others and how minute changes in the schedule
can amplify the feeling of being yourself. The life experience is the biggest supporter
and realizing and correcting mistake leads to an easier life.
Sharing responsibility
The children with disability often require more time and energy in comparison to other
children. Both the parents are equally responsible for the child and the time have gone
when only the mother was responsible for catering the need of the child. The sharing of
responsibility will reduce the burden from the shoulder of the mother and divide it
evenly on both the partners so that both can feel connected and responsible for the
nurturing of the child.
Realizing the importance of self-care
The mother undergoing through physical changes seem less oriented towards their
appeal. The first thing that can be done is prioritizing the need of one and then it will
eventually change the vision where the other things will fall into place automatically.
The mother with disabled child is occupied more that the mother having normal child
but the essence of being mother is common, thus the mother should enjoy the phase no
matter the hardship without compromising with the need to care for herself.
Focusing on the positive
Despite the hurdles in the life of a mother raising the child with disability, the focus
should be driven only towards thew positive aspect of life. A body is a machine which
works with the fuels provides by the brain. The psychological study reveals that a happy
mind leads to happy body, leading on with this thinking, a mother should engage herself
towards positivity so that she eliminates the negative not only from her life but also from
her peer relations
Rethinking of being successful
The definition of being successful is subjective. A mother can seek success in caring a
child while it can range from being financially stable. The definition of success should
drive the life of the mother. If she professionally wants to pursue her career then she
should develop a pattern through which she can achieve. If a women seek happiness in
nurturing a child, then too, she should not narrow down the boundary in between the
maternal identity and personal identity.
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Saptanga Yoga for Enhancing Holistic Health: An Analytical Study
Mrs. Varsha Ujjwal Maske

Research Scholar, Mahapurusha Srimanta Sankaradeva, Viswavidyalaya, Guwahati
Dr. Raksha Rawat
Assistant Professor, Mahapurusha Srimanta Sankaradeva, Viswavidyalaya, Guwahati
Abstract
Yoga is a system of holistic health. Now a day‘s yoga is gaining more popularity worldwide.
In the current scenario people are subjected to psychosomatic disorders due to the social
unrest and sedentary life style. To overcome all types of disorders related to physical,
mental, emotional parameters of human health, Saptanaga Yoga plays an important role in
the society for the development of holistic health. Yoga has prevailed in India since ancient
times, whereas Hathayoga has come in to practice in the post classical period. In this period
Maharshi Gheranda was very popular for his Saptanaga Yoga, which is also known as
Ghatasthya Yoga. The Saptanaga Yoga comprises of Shatkarama, Asana, Mudra and
Bandha, Pratyahara, Pranayama, Dhyana, Samadhi. While practicing saptanga yoga as
given by Maharshi Gheranda, holistic health is achieved. First Two part of Saptnaga Yoga
are Shatkarama and Asanas, through which body is purified. Whereas the third and fifth part
of Saptnaga Yoga thatmeans Mudra-Bandha and Pranayama helps in developing mental and
emotional health. The fourth part that is Pratyahara helps in improving social heath. And the
last two part of Saptanaga Yoga develops spiritual health. The paper proposes that practice
of Saptanaga yoga of sage Gheranda can improve the physical health, mental health, social
health as well as spiritual health. Through this Yoga one can unite Body, Mind and Soul for
Holistic Health, Happiness, and Harmony. It is the trinity of body, mind and soul which
helps us to lead towards true self-knowledge for healthy living and create a Holistic
environment.
Keywords: Saptanaga Yoga, Ghatastha Yoga, Holistic Health, Harmony, Peace.
Introduction
In this present environment although people having more money, more knowledge, more
power and recognition in the society. We should therefore, think how to make this life more
blissful not only for ourselves, but also the peoples attached to us. Yoga is a Science and Art
of healthy living. Yoga is one of India‘s scientific discipline and perfect modules. Yoga
arosein the age of the Upanishads and Vedas. Maharshi Gheranda was the yogi of Hathayogic
Period (1700-1900 A.D.) and The Saptanga Yoga of Maharshi Gheranda‘s yogic activities
(Shatkarama, Asana, Mudra and Bandha, Pratyahara, Pranayama, Dhyan, Samadhi) provide
immense health in assisting an individual to seek his or her all round growth and
development. Positive health, Mental Health, Social Health as well as Spiritual Health are
very important for leading meaningful life with full of happiness and harmony. Maharshi
Gheranda delivered his knowledge of yoga to King Chandakapali and explain to him the
teaching of ghatastha yoga by which a person can attain self- realization.
Ghata means Pitcher (Mud Pot) when we see the pot its external form is seen but what
exactly contain inside of this is unknown. Same as human body is like a Ghata (Mud Pot) it
can be seen only by outside but what exactly goes inside is unknown. It is necessary to
understand and learn about the Subtle as well as Gross elements which are responsible for
build-up a healthy body. A yogic Practises of Saptanaga Yoga are based on the body have a
direct effect on the mind, calming the mental activities. And once mental peace is attained
the karma andsamskaras can be performed harmoniously. And people are gradually stable in
spirituality. By using or practicing of Saptanga Yoga a people can achieve a Holistic Health
and also attain Liberation. To support this Maharshi Yagyawalkya too Stated that Yoga
means the union of Individual Soul with the Universal Soul, if one can practiced yoga as
described by the seers and sages, then he or she will slowly dissolve his/her Atma (Soul)
with Brahma or Parmatma.Yoga is a way to achieve the Self-realization.
Objectives:
 To improve awareness how the concept of Ghatastha Yoga can be used in

improvingPersonality Development and Holistic Health.
 To acquaint the people about Saptanaga Yoga explained by the Maharshi Gheranda.
 To see the future perspectives which will help our next generation to develop
theirpositive attitude towards holistic life?
Research Methodology:
The Study will be based on Qualitative Method and Descriptive Method. It is a social
ResearchMethod of Inquiry employed in many different academic disciplines. It is a method
which is used as a tool for obtaining relevant documentary evidence to support and validate
facts stated in research especially during the chapter of literature review. The researcher is
going to apply Analytical methods. Analytical method is a method which deals analytical
study of the topic. It is based on logic. It is a generic process and the researcher has to use
facts and information already available by analysing these make a critical evaluation of the
material. The study includes the methods such as the concept of Saptanaga Yoga
(Shatkarama, Asana, Mudra-Bandha, Pratyahara, Pranayama, Dhyan, Samadhi) of Gheranda
Samhita. The source of collection of data –
a) Primary Source – Hatha Yogic Text of Gheranda Samhita.

b) Secondary Source – Articles, Journals, Internet websites, Research Papers and
Periodicals etc.
Saptanga Yoga:
The science of Yoga has numerous practical techniques as well as advice for proper life style
in order to attain and maintain health. The Seventh Limbs of Gheranda Samhita helps
to maintain a Healthy and Harmony of Life. A person who does not possess physical,
mental, spiritual and social wellbeing is a danger for himself as well as for the humanity.
They are deprived of ethical values. Saptanaga yoga here opens the door to help us in this
stressful and worst environment. Saptanaga Yoga (The Seven Limbs of Gheranda Samhita) is
as follows:
शो धनो Yढता चोव सोथोय� धोय�y लोाघवमो ।

प्र��y िोनिोल� �y घट4 स�सोाधनमो ।। 1/9 ।। (Gheranda Samhita)
These are the seven qualities for the practice of Ghatastha Yoga and to acquire them the seven
qualities of Yogic Practices are important. Purification, Firmness, Steadiness, Patience,
Lightness, Inner-Perception, and Non-Involvement are the seven sadhanas. Now what
actually people get from these Ghatastha Yoga is explained in next verses of Gheranda
Samhita –
षट््कभ�ण्ा श्ोधनy आसन्ेन बव्ेद््Yढभ्् ।

भ्ुद्यम्ा �स््थयता च्ैव प्र�्ाह्ाय्े ण ध्ीयता ।। 1/10 ।। (Gheranda Samhita)
प्र्ाण्ाम्ाभ्ाM्ाघवy4्ान्ात्् प्र��भ्ा�स्त्न ।
सभ्ास्त्धन्ा च स्त्नस्त्र��्ॊ भ्ु�4य्ेव्ॊ न स्ॊशम: ।। 1/11 ।। (Gheranda Samhita)
According to Maharshi Gheranda, the result of these Seven Limbs is –
Through Shatkarma, Purification of Body is achieved. Through Asanas, Firmness of Body is

achieved. Through Mudra, Steadiness Is achieved. Through Prayahara, Patience is achieved.
Through Pranayama, Lightness of body is achieved. Through Dhyana, Inner-Perception or
Self-Realization is achieved. And Through Samadhi, Non-Involvement or Detachments is
achieved. These Yogic Practices help us to improve Gross body, Subtle Body and Causal Body
respectively.
1. Shatkarma (Purification of body):

Shatkarama means the six purification practices through which the body can be made free
from disease, clean and pure. Shatkarmas, harmonization of ida and pingala resulting
physical and mental purity and balance. It also balance Tridosha Vata, Pitta and
Kapha.They are –
ध्ौस्त्तव��थ्ा न्ेस्त्तर�स्त्रक्ी त्य्ाटक्ॊ तथ्ा ।

कऩारब्ास्त्त�्ैतास्त्न षट््कभ्ा�स्त्ण सभ्ाचय्ेत्् ।। 1/12 ।। (Gheranda Samhita)
Dhauti, Basti, Neti, Nauli, Trataka, and Kapalbhati are the six purificatory practices.
1. Dhauti helps to cleansing of Alimentary Canal and also purify internal organ. There are
total 15 types of Dhauti, three methods are used with water, with cloth and with air. These
methods are help to remove many aliments of abdomen. Indignation, Hyperacidity,
Constipation, Irritable BowelSyndrome etc can also cure through Dhauti Kriya.
2. Basti kriya is the second practice it is helpful for removing the accumulated toxic
matter or foreign matter from the large intestine. There are two types of basti used 1. Sthal
Basti And 2. Jala Basti both practices are good for removing the waste material from the
body through anus.
3. Neti is the third part of Shatkarma it helps to cure ENT (Ears, Nose and Throat)
Problems. It is a simple practice to clean the nasal Passage and helps to remove the
accumulated cough from the sinuses. It has two methods 1. Jala Neti and 2. Sutra Neti.
Neti is beneficial for the people suffering from Sinusitis, Headache, Migraine, Weak
eyesight, Minor ailments of ears, Throat irritation, Eye congestion etc.
4. Nauli is the fourth Cleansing Practice. It is a powerful practice which massages,

strengthen and tones the abdominal muscles. It has 3 types- Vama Nauli, Madhyam
Nauli and Dakshin Nauli. Through the practice od Nauli one can get rid from
indigestion, Intestinal worms and loss of appetite. It also helps to remove the excess
vata.
5. Tratakata is fifth Practice of Shatkarma. Steady gazing helps to remove Eye defects
and Nervous Ailments. It can relieve eyestrain, short-sightedness, myopia.
6. Kapalbhati is the last practice of Shatkarma, helps to clears the head and can help to
removelungs problems. It is useful for make balance of autonomic nervous system. It has 3
types through which person can cure their breathing problems.
2. Asana (Firmness of body):- By practicing asanas, physical fitness and firmness of body
is achieved. ―Asanas means a state of being in which a Yogi can remain physically and
mentally steady,calm and comfortable. (Patanjal Yoga Sutra)‖. Maharshi Gheranda
explains 32 types of asanas through which Physical capacity, inner strength and fit body
can be achieved.
3. Mudra and Bandha:- Wavering of mind and the prana are controlled through this
mudra and bandha. Maharshi Gheranda told that 25 types of Mudras and Bandha
combinedly. With the practice of this, the mind quickly becomes focused and
internalized.
4. Pratyahara: Pratyahara means withdrawing the mind from their respective objects and
experiences. Controlling the organ of action (Karmendriya – Hands, Feet, Speech,
Genital Organ and Excretory Organ) and organs of knowledge (Jnanendriya – Eyes, Ears,
Nose, Tongue, Skin). When mind is detached from the Senses then Patience can be
achieved. Pratyahara improve our mental stability. It helps a person to make an inward
journey. It makes the person aware of his strengths and weaknesses and leads towards
self-improvement and helpsto achieve a high order of quality life.
5. Pranayama: The word pranayama consists of two root words : prana and ayama. Prana
means vital energy. Pranic energy or life source. It is the force which is more fine than
environmental air or oxygen. Ayama means expansion or extinction of the dimension of
prana. Thus, the word pranayama means extension or expansion of the dimension of
prana, The techniques of pranayama offer the technique whereby the vital force can be
regulated and activated in order to go beyond one‘s normal boundaries and achieve a
vital state of vital agency. The practice of pranayama helps us to release tensions and
develop a calm state of mind. It also balances our nervous system and encourages
innovative thinking. There are 10 types of Kumbhakas explained in theGheranda Samhita.
And Maharshi Gheranda give importance to NadiShuddhi.
6. Dhyana: Dhyana means an unbroken or the uninterrupted flow of chitta towards the
objects of contemplation. In other word, it is a prolonged dharana. Dhyana acts as a
powerful tonic. It is a mental and nerving tonic as well. The practices of Dhyana
penetrate all the cells of the body. The powerful soothing waves that arise during
Dhyana influence the mind, body and soul. Maharshi Gheranda explains 3 types of
Dhyan - Sthool Dhyan, Jyoti Dhyan, Sukshma Dhyan. This is a state of self-realization.
Understanding one‘s self is only possible through meditation.
2. Samadhi: One‘s entire life is involved with sensual pleasures. There is attachment to
action, ideals and thinking process, which is why the vision remains narrow and limited.
However, when the state of samadhi is attained, then detachment to sensual pleasure and
overcome the lust for worldlypleasure. Maharshi Gheranda explain 7 types of samadhi –
Dhyanayoga Samadhi, Nadayoga Samadhi, Rasananda Samadhi, Layasiddhi Samadhi,
Bhaktiyoga Samadhi, Manomurchha Samadhi, Rajayoga Samadhi. Through Samadhi
one can attain Non-Involvement and Liberation.
HOLISTIC HEALTH:
Health is a condition of mind and body. According to WHO – ―Health is a state of complete
physical, mental, and social well-being and not merely the absence of disease or
infirmity.‖ health referred to the ability to maintain homeostasis and recover from adverse
events. Mental, intellectual, emotional and social health referred to a person's ability to
handle stress, to acquire skills, to maintain relationships, all of which form resources for
resiliency and independent living.
According to Ayurveda –
सभदोष् सभास्त्U� सभधातु भर् स्त्क्रमा् ।
प्रस�्ा�्े��मभन्् 4स््थइस्त्तअस्त्बध्ीमत्े॥ (स्ुशय् ्ुत स्ॊस्त्हत्ा स्ूतय् स््थ्ान 15/10)
Health is in balance when all three doshas (bioenergy) and agni (metabolic process) are in
balance, and excretions are in proper order. When atman (soul), senses, manah (intellect) are
in harmony with internal peace, the svastha (optimal health) is achieved.
According to Srimad Bhagwat Geeta –
मुु ुाशुायिुलशुाय मुु चुे� कभ�वुु।
मुु ��ुालफुोध मुोगो बलिुत दुु ु् खशुा।। ।।
Those who are temperate in eating and recreation, balanced in work, and regulated in sleep,
can mitigate all sorrows by practicing Yoga.
Component Of Health: There are four component of health they are- Physical Health, Mental
Health, Social Health, Spiritual Health.
1. Physical Health - Physical health can refer to a person's physical activity level, diet,
nutrition, sleep cycle, and level of consumption of alcohol or drugs. Physical activity
includes physical fitness, Flexibility, endurance and strength. Diet should be nutritious and
healthy, easy to digest. Reduce the level of consumption of Drugs and Alcohol. Include
periodic rest and relaxation. And body get free from all kind of disorders and toxins.
2. Mental Health - an ability to cope up with the normal stresses. It affect how we think,
feel and act. Realize your potential, increase work productively, make meaningful
contribution to their communities. Helping other is also a good sign of mental health.
Mental health includes our emotional, psychological and social well-being.
3. Social Health – It is a positive dimension of health. Its an ability to handle and act based
on different social conditions. Social health well-being that is social integration, social
contribution, social coherence, social actualization, social acceptance. Having healthy
relation with society and neighbour, A society is healthy when there is equal opportunity for
all. Hence,social health may be defined in terms of social adjustment and social support or
the ability to perform normal roles in society.
4. Spiritual Health - Spiritual Health is achieved when person feel at peace of life.
Spiritual Health is the path to inner peace. Spiritual Health connected human spirit with
the universal spirit. It enhances your spiritual well-being such as prayer, meditation, and
worship. Spirituality Is the way to attain self-realization and helps to connect atman with
GOD.
Role of Saptanga Yoga In Holistic Health:

We are going to discuss how Seven Steps of Saptanaga Yoga are more constructive
approach for healthy living.
Shatkarama And Asanas for development of Physical Health - Shatkarma and Asanas
are the first and second step of Saptanaga Yoga respectively. Ayurveda says that -
शयीयभाO्ॊ खरु धभ�स्ाधनभ्् means physical body is instrument for all good deeds.
Shatkarma helps to purify the body and Asana helps to firmness, stability and flexibility of
the body. For the Physical health these two techniques are must. Through shatkarma
practices all the toxins and waste products are removed from the body and body get healthy
from internally as well externally. Asanas as the steady and comfortable position. Asanas
helps to regulate the pranic flow in the body facilitating the functioning of various system,
mainly regulate the emotion by working upon the autonomic nervous system leading
towards a healthy life.
Mudra-Bandha, Pranayama, Pratyahara for the Development of Mental Health –

mudraand bandh controls the panic flow and direct the energy into right direction, pranayama
control and expand of the vital force and life force, pratyahara control the sensual pleasure.
When yogi practiced this all they get mental peace or peacefulness of mind. It works on our
intellectual and emotional level also and bring equilibrium with all. The fitness of the mind
for concentration develops through pranayama. Regular practice of pranayama makes a
person energetic and relaxed. Pranayama thus strengthens the body immunity which is very
essentialfor maintaining the quality of life and healthy living.
Pratyahara for the Development of Social health – Pratyahara means withdraw the
senses or sensual pleasure. By practicing pratyahara person can control hearing, sight, taste,
touch, and smell and remove the negative thinking from the mind and stable in positive
environment. Pratyahara is a yogic practice by which person achieve patience. It helps to
improve Social Health.it also helps a person to make an inward journey. It makes the person
aware of his strengths and weaknesses and leads towards self-improvement and helps to
achieve a high order of quality life.
Dhyan And Samadhi for the Development of Spiritual Health – Yoga or Yogic Practices
is a Spiritual Practices. Step wise Saptanaga Yoga gradually works on our Spiritual Health,
afterpurification of mind and body , spirituality attain. Samadhi is the state of Dhyana which
is the final stage of yoga. Samadhi leads to the life of self -realization. Here, the object
becomes vivid and the awareness of one‘s own existence disappears. In this state, all
emotions go away, and the individual is led towards inner peace, happiness and complete
bliss .This state is characterised by the increased level of consciousness and therefore would
certainly contribute to the emotional, intellectual and spiritual development for a healthy
living.
CONCLUSION:
Thus, a person who progresses along with this Seven Limbs of a yoga successfully and
becomes one with the supreme reality becomes an evolved kind of human being. He/she is free
from anger, lust and other vices. He becomes the lover of the entire humanity. Everyone can
thread on it and can reach the ultimate goal through a proper healthy living. These prevails
tranquillity of mind to its utmost degree, in the light of which the human relationships are
rediscovered, reinterpreted and remoulded. The human being and society are supplementary
together. Without healthy persons, the healthy society is not possible. The healthy and
transformed person in turn, will construct healthy society without any discrimination of caste,
creed, colours or nation etc. when the sun of yoga will shine over the sphere of the world and
the society today, the social evils, all the immoral and inhuman actions will disappear, and the
nightmare of a peaceful, wealthy and transformed society will be fulfilled. A healthy body and
mind are the root of Healthy Society. By the Practice of Saptanaga Yoga Steps People are
inverted to the enlightened soul. Maharshi Gheranda very clearly explained that without
healthy body, without purify our body and mind we cannot achieve self-realization, which is
the aim of yoga.
From the above discussion it becomes clear that healthy living lies in the factor which
responsible for causing disturbances at all the level of physical, mental, social and spiritual.
Maharshi Gheranda has provided the practical methods which contains techniques and
practices which leads to healthy living and holistic health.
REFERENCES :-
Bharadwaj, A. (2019). Celebrating life with yoga. books.google.com.
Digambaraji, S. (1998). Hathapradipika of swatmarama, Kaivalyadhama, S.M.Y.M. Samiti Lonavala, Pune

(M.H.)
J. Mallinsons. (2004). The Gheranda Samhita: The original sanskrit and english translation.
Saraswati, Swami Niranjananand (2004). Yoga Darshan, Yoga Publication Trust, Munger,
Bihar.
Saraswati, Swami Niranjananand (2012). Gheranda Samhita, Yoga Publication Trust,Munger, Bihar.
Singh, Professor Surendra, Misra, Professor, P.D., Mishra, Dr. Beena, Yoga an Introduction,
Bharat Book Centre, 17, Ashok Marg, Lucknow-22600.
BIBLIOGRAPHY :-
Basavreddi, I., V., (2011). Hatha yoga ke adhar evam prayog. Morarjidesai National institute of Yoga, New
Delhi.
Bharadwaj, A. (2019). Celebrating life with yoga. books.google.com.
Digambarji, S., Jhaa, P., Hatha Pradipika. Kaivalyadhama Yoga Institute, Lonavala.
J. Mallinsons. (2004). The Gheranda Samhita: The original sanskrit and english translation.
Saraswati, Swami Niranjananand (2004). Yoga Darshan, Yoga Publication Trust, Munger,
Bihar.
Saraswati, Swami Niranjananand (2012). Gheranda Samhita, Yoga Publication Trust, Munger, Bihar.
Powering Emotional Awareness for Digitally Absorbed Students through

Yoga
Vipin Chauhan
Teerthanker Mahaveer University, Moradabad
Dr Priyank Singhal
Teerthanker Mahaveer University, Moradabad
ABSTRACT
Emotional Awareness is an integral component of Emotional Intelligence which is one of the

most sought after skills today therefore the need to instil it in young college students who have
become technophiles and digital addicts, has become monumental. Yoga being the ancient art
form aimed at managing the complexities of mind and identifying the dissociated 'witness-
consciousness' as unaffected by the actions of the mind and everyday suffering, has been
persistently claimed to have an uplifting effect on the Emotional intelligence and Emotional
awareness of an individual. This review examines the impact of Yoga on Emotional awareness in
technologically addict college students by panning on the existing research involving Emotional
Intelligence, Emotional Awareness and Yoga.
Keywords: Yoga, Emotional Intelligence, Emotional awareness, Technology Addiction, College
Students
INTRODUCTION
The world now is a volatile, uncertain, complex and ambiguous one (Bennett, N., & Lemoine, J.
2014) and management of emotions in such a milieu takes the dais. Being conscious of one‘s
own emotions and the ability to manage them properly is the need of the hour (Shek, D. T., Ma,
C. M. 2016). Emotional awareness as a concept might have emerged in the west upon the
introduction of the term Emotional Intelligence; however the Sanatana Dharma Vedic literature
talks about awareness of self and others. Yoga having emerged from the Rigveda is one such
practise that focuses on physical as well as emotional wellbeing of an individual. College
students i.e. young learners in the age group of 18 to 25 years undergo varied kinds of emotions
throughout their college life and the level of outburst of these emotions depends upon their
emotional maturity. Emotional maturity can be developed over the years however if one misses
to find the source, causes and effects of their emotions, it may lead to emotional immaturity.
Emotional Intelligence and Emotional Awareness

Emotional Awareness forms an integral part of Emotional Intelligence. Daniel Goleman, who
popularized the concept first in his 1995 best seller Emotional Intelligence: Why It Can Matter
More Than IQ and later in another book Working with Emotional Intelligence (1998) describes
Emotional Intelligence as ―the ability to sense, understand, value and effectively apply the power
of emotions as a source of human energy, information, trust, creativity and influence‖.(Goleman,
1995) It refers to the ability to perceive, control and evaluate emotions of self and others
(Ciarrochi, J. V., Chan, A. Y., & Caputi, P. 2000). Emotional awareness therefore is essentially
being able to identify the emotions you're experiencing at any given time.
Emotional intelligence (EI) is a relatively new field of study (Mayor et al., 2000). The concept of
Emotional Intelligence was first introduced by Wayne Leon Payne in 1985 in a doctoral
dissertation which he entitled ―A Study of Emotion: Developing Emotional Intelligence.‖ He
asserted that many of the challenges in modern civilization arise from a containment of emotion
and consequently a regression of character and also that emotional intelligence is a skill that can
be learnt (Desti Kannaiah, R. Shanthi, 2015). Emotional Intelligence then appeared in a sequence
of scholarly articles authored by John D. Mayer and Peter Salovey (1990, 1993), Daniel
Goleman's(1995) best-seller Emotional Intelligence: Why It Can Matter More Than IQ and
subsequent articles in USA Weekend and Time Magazine (October 2, 1995).
Goleman introduced the mixed model of EI and talks about the EI constructs: Self awareness,
Self management, Social awareness and social management along with motivation as a factor.
Emotional awareness forms a part of the self awareness construct which is the ability to know
one‘s emotions, strengths, weaknesses, values and goals; it also talks about empathy being one of
the core competences of Self awareness.
Olivier Serrat in his ‗Understanding and developing emotional intelligence‘ matches Emotional
Awareness with the following attributes. He mentions that individuals with this competence:
 know which emotions they are feeling and why;

 Realize the links between their feelings and what they think, do, and say;
 Recognize how their feelings affect their performance;
 Have a guiding awareness of their values and goals.
Six levels of Increasing Emotional Awareness have been theorized by Lane and Shwartz as
 No emotional awareness
 Awareness of bodily sensations
 Awareness of Behaviours
 Awareness that an emotional state is present
 Differentiated emotional awareness
 Blended emotional awareness
Impact of Technology on Digital Generation
Young learners in the age group of 18 to 25 years who gain a formal higher education often
aimed at career progression at an educational institute (College/University) are often termed as
college students. These learners are yet to move out of adolescence and into adulthood. With the
increased engrossment of students in the technological advancements, negative effects can be
extensively seen in their emotional, physical and mental wellbeing. Most of the young college
students spend a large portion of their time with their tech-gadgets and services provided by them
for purposes that are pleasure driven rather than necessity driven. Information obesity is at a rise.
Addiction to tech-devices has many negative impacts on the aspects relating to mental health of
such learners and has become an underlying factor in their change of life style (J R Muduli, J
R 2014). Technology affects all walks of their life hence, it is imperative to think about the
emotional well-being of such students along with their physical and mental health. Attention
deficiency has been found to be the most associated symptom of Internet addiction, followed by
impulsivity (Yen, J. Y. et al., 2009).
While many universities and colleges have specialised channels focused on physical aspect of the
health of their students, many tend to ignore the Emotional and mental fronts. An emotionally
stable student performs better than an emotionally disturbed one (Pau, A., et al. 2004). For a lot
of the students, transition from high school to college is an emotionally recharged experience
which brings along challenging coursework in college, confusing interpersonal relations, often a
poor time management and a host of distractions like increased usage of technology.
Technological addiction is a subcategory of behavioural addiction. This amalgamation of varied
confusion and technological addiction often leads to underachievement in such learners who feel
that the intervention that would best reverse college underachievement would be their own
attitudes and behaviours. (Megan Balduf, 2009)
Motivation
The Acharya Rama Moorthy Commission (1992) highlights Dehumanization as the greatest
challenge faced by modern education. In the present scenario Cognitive abilities are required in
the various fields like intellectual achievement, civic relations, human resources, etc.
Competence and vocational skills have also become very momentous in the present age.
Conventionally this is said to be developed by staying relaxed in the inner bliss of the silent
conscious self (Vivekananda). Yogic practices help one to attain internal bliss and a cohesive
harmony with oneself and others. The purpose of this paper is to study whether Yoga practise has
any effect on the emotional awareness of college students. The aim is to gauge any incremental
positive effects on the emotion sensing ability and consciousness of the students and in
retrospection, recommends measures (if any) that can be adopted for any future research in the
pretext.
LITERATURE REVIEW
College students (aged 18-25) are susceptible to a decisive period of developmental maturation.
They are often in a whirlpool of emotions when it comes to handling their academic and social
stress. Such students find it difficult to recognize the source of their emotions and the emotion
itself. Studies have shown that practice of yoga and its various forms can help in analyzing ones
emotions thereby creating a higher level emotional awareness. Some of the studies have been
mentioned in the table given below.
S.N Title Author and Year Observations
o
1 Effect of a Yoga Patel NK, Nivethitha MEMT (Mastering emotions technique)
Based Meditation L, Mooventhan A, yoga therapy was found to be effective in
Technique on (2018) improving emotions regulation and
Emotional emotional awareness. Assessments such as
ERQ, PANAS, SCS, and MAAS were used.
Regulation, Self-
compassion and
Mindfulness in
College Students
2 Impact of a Yoga Lemay V, Hoolahan Yoga intervention was found to have led to
and Meditation J, Buchanan A. (2019) a decrease in Students' anxiety and stress
Intervention on scores considerably while their total
Students' Stress and mindfulness increased notably.
Anxiety Levels
3 Yoga Nidra Practice Ganpat, T. S. (2020). The results showed that Yoga Nidra is
Enhances Emotional allied with enhancement in Emotional
Intelligence in Sensitivity, Emotional Maturity,
University Students Emotional Competence, and overall
Emotional Quotient among university
students
4 A study of the yoga Slovacek, S. P., Yoga class participation seems to help
ed program at the Tucker, S. A., & students improve their attitudes,
accelerated school Pantoja, L. (2003) behavior, physical health and overall
academic outlook with a 20% increase in
students feeling good about themselves.
5 Effect of Yogic Muchhal, M. K., & Yoga affects the nervous and the
Exercise on Kumar, A. (2015) glandular system which makes us more
Emotional Maturity emotionally aware thus leading to
of B. Ed. Students. emotional maturity
6 The contribution of Bulut-Jakovljevic, D. Yoga practise may significantly

yoga to the (2010, September). influence the process of self awareness
development of which is the initial step towards self-
emotional control, empathy with other people and
competencies development of emotional competences.
7 Emotional Pau, A., Croucher, R., Students with lower EI scores engage in
intelligence and Sohanpal, R. et health damaging behaviors owing to low
stress coping in al. (2004) self esteem while High EI students are
dental more likely to adopt introspection and
undergraduates — a review, social and interpersonal skills.
qualitative study
8 Exploring the Woodyard C. (2011). Yogic practise inhibits the brain area
therapeutic effects of responsible for emotions like fear and
yoga and its ability anger while stimulating the median
to increase quality of forebrain and other areas leading to a
life state of pleasure and bliss
9 Modulation of Arora, S., & Yoga helps generate balanced energy
immune responses in Bhattacharjee, J. and leads to a reduction in the production
stress by Yoga (2008). of corticosteroids and catecholamine
therefore decreasing stress responses
10 Psychophysiological Tripathi, Mahesh Yoga has positive effects on psycho
effects of yoga on Narain et al. (2018) physiological level that leads to increased
stress in college academic performance in college student
students
Table 01: Literature Review
These studies strengthen the claim that regular practise of yoga in its various forms can lead to an
overall cognitive, behavioural and psychological change.
Inculcating Yogic practises in daily routine for students

Excessive usage of technology especially social media has not only resulted in a low attention
span but also harbored inferiority complex among students. Most of the students upon seeing
various posts on social media sites are burgeoned with Loneliness, jealousy, hatred, and anger,
often propelling emotional imbalance and social disruptions. Instead of using technology for
better, most students end up using it for anti-social and anti-self purposes. Studies have shown a
significant correlation between Internet addiction and loneliness (Erol, O. & Cirak, N. S. 2019).
Due to technological addiction among college students they often exhibit signs of emotional
imbalance, aggression, apprehension, nervousness and often lack of interest in academic
performance. Many of these unpredictable mannerisms stem from a lack of emotional awareness.
Yoga through its techniques of meditation, asanas, and pranayama yields a positive effect in the
management of academic stress therefore leading to a better management of emotions. Definite
changes in perception, attention, and cognition are produced by continual practice of Yoga and
Meditation over long period of time (Subramanya, P., & Telles, S. 2009). If we look at emotional
intelligence from the perspective of the three nadis (Nadiş) and three qualities that go with them
(modes of), or as a psychological phenomenon, we come to the conclusion that practicing yoga
establishes the equilibrium point (Danica Bulut, 2010). Studies have shown the holistic effect of
Yogic practises on the Emotional Awareness of students. Students with a heightened emotional
awareness have a much better ability for problem-solving and for managing stress, more pulse
control and a more positive attitude towards oneself and others implying greater enjoyment of
life, resulting in psychological well-being (Dupertuis & Garrido, 1996). There is an obvious
relationship between social-emotional factors and academic performance (Menzie, 2005).
Yoga is a universally practiced mind and body approach that has mechanisms centering on
postures, breathing and meditation (Brena SH. 1975). Sage Patanjali methodically divides the
practice of Yoga in 8 limbs of Yoga that should be followed to attain a balanced and ethical life
and ultimately attain a higher consciousness. The Eight limbs of Yoga or Raja Yoga that entail 3
main dimensions: physical, mental and spiritual has been illustrated in the figure below.
Figure 01: 8 Limbs of Yoga (Source- hoyogaschool.com)
 Yamas: These are the ethical rules or the moral imperatives as listed in the Yoga Sutra.
Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. These self restraints help in
person‘s growth.
 Niyamas: These are the Do‘s or the virtuous habits and observances that include Shaucha,
Santosha, Tapas, Svadhyaya and Ishvarapranidhana. These Niyamas are essential to cease
the cravings for external sources of pleasure.
 Asana: Asana means posture that one can embrace for a certain period of time, staying
peaceful, stable, comfortable and stationary.
 Pranayama: This is the conscious regulation and control of breath.
 Pratyahara: It means withdrawal of senses or drawing within one‘s awareness. It is a
practice of retracting the sensory knowledge from outside matter. It is a step of self
extraction and abstraction.
 Dharana: Holding one's mind onto a particular personal state or one's conscious self by
fixing the mind on a mantra, breath or an object.
 Dhyana : Dhyana is contemplation and reflection. It is observation with judgment.
 Samadhi: Samadhi means Combining or Unification. It is the disappearance of the
awareness of meditation and presence of awareness of union. Samprajnata Samadhi, with
support of an entity of meditation, and Asamprajnata Samadhi, without support of an
entity of meditation
Yoga protocol for students to attain Emotional Awareness
The suggested evidence-based yoga protocol for college students that can be used to
attain emotional awareness may include following yogic practices:
Method Relevance
To stay grounded and realize the importance of
Starting Prayer
what is being done
Leads to relaxation of mind (Citta)
Pranayamas - Kapalbhati Kriya
(frontal brain cleansing),
Bhastrika Pranayam (Deep
breathing in Varied speeds) &
Anulom Vilom
Helps in withdrawing all the outside sounds

Shanmukhi Mudra Also Known
as Yoni Mudra
To warm the body up for further poses

Hand and legs Stretching
exercises
Helps in physical and mental relaxation,

Surya namaskara (salutations to
reduces sleepiness, somatic stress, worry and
the sun practice)
negative emotion at a dispositional level, builds
strength
Helps to open your emotional body, heart and
Tadasana (palm tree pose),
instill confidence
Chandrasana (Half moon pose) –
Ardha Kapotasana (Half pigeon
pose), Ustrasana (Camel pose)-
Virabhadrasana Dvi (Warrior
pose 2 )
To help relax the mind and body

Quick Relaxation Technique
Helps improve neuromuscular coordination,

Nadi Shuddhi Pranayama
blood circulation, blood pressure and relieves
(psychic network purification)
body ache
To cool down the body
Sheetali Pranayama (cooling
breath)
Clears and opens up the sinuses, reduces stress

Om incantation
and BP, sharpens the brain, increases
concentration
Liberates mind from all distracting emotions,
Dhyana
thoughts and desires
Table 02: Yoga Protocol for College students for EA
The Yogasanas mentioned above have a benevolent effect on not only the physical and mental
health but also on the overall emotional health. These Yogasanas lead to emotional release, mind
relaxation and emotional balance. It must be noted that Yoga is a way of life and must be
incorporated in daily routine to achieve the most benefits. It is in no way a replacement of the
care of a healthcare professional. Necessary precautions must be undertaken to avoid physical
damage to oneself.
CONCLUSION AND FUTURE SCOPE

The present study suggests that Yogic practices can be beneficial for the development of
emotional awareness of technophile students. Therefore, an inclusion of Yoga in daily practice &
college routine seems viable and can help to address a lot of problems arising due to lack of
emotional immaturity in college students in classroom as well as in other social settings. An
improved Emotional awareness among students would not only benefit them but also the
teachers.
While research has been conducted in the area using various psychometric tools to gauge
the impact of Yoga on the emotional awareness of individuals from different professions, the
tools used in all the researches have been different and encompassing questions that might not
necessarily be applicable to college students. Hence the need to identify a standard EI assessment
tool that can be applied for all researches involving EI for more reliable results is imperative.
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A Study on Drug Addiction among Youth (With Reference to Post

Graduate Students of Dr. Bhimrao Ambedkar University, Agra)
Vishwadeep Singh
ABSTRACT
Drug addiction is one of the burning problems, which destroys the youth of our society who are
tomorrow‘s pillar of our nation. The problem of Drug addiction is inculcating largely among
youth nowadays. Keeping the above problem of Drug addiction in view, this research study has
been done on the PG students of Dr. Bhimrao Ambedkar University, Agra which is a State
University in Uttar Pradesh.In this study, the reasons for taking drugs, effects of drug addiction
and measures to solve the problems related to drug addiction have been analyzed. The PG
students of DBRAU, Agra and its affiliated colleges taken as participants of this study ranging
from 18 to 30 years of age. The size of the sample is 50. Interview schedule is prepared for the
purpose of data collection and a face to face interview process is conducted on the respondents.
The findings of the study tell that depression, lack of parental guidance and peer pressure are the
main causes of taking drugs among youth. Excess of taking drugs leads to psychoneurosis
effects, personality disorders and aggressiveness. The solutions for the problem of Drug
addiction according to this study are Education about drugs, Parental guidance and Provision of
Strict laws.
Various crimes and antisocial acts are mostly done by youth nowadays due to personality
disorders caused by taking drugs. At the crucial stage of their life youth inhale drugs which lead
to the hindrance in physical as well as psychological development. Drug addiction may destroy
the development process of the brain of the youth leading to the decrease in educational
performance. So one should avoid the use of drugs as their consumption will be harmful
personally as well as socially.
Keywords: Drug, Addiction, Youth, Depression, Parental Guidance.
INTRODUCTION
In today's time, the consumption of drugs has become a big challenge and a burning issue in our
society. Drug addiction affects the lives of the youth, ruins families and destroys relationships. A
large section of the youth has been affected by this as they are spoiling their lives by consuming
intoxicants like cocaine (charas, hashish), heroin, opium, ganja (marijuana), alcohol, whiskey,
rum, beer, brown sugar, hashish, cannabis. Tobacco substances such as bidi, cigarette, gutkha,
khaini, zarda, pan masala. These substances give intoxication for some time, in which the person
feels pleasant, but as soon as the intoxication ends, the person wants to take it again. Within a
few days, he gets addicted to these substances. The drug taken for the first time as a joy becomes
the repetitive behavior for a person of taking that particular drug as he cannot stop intaking that
drug even if he wants to do so. Drugs, intoxicating pills are being sold secretly at various pan
shops even at schools or college side shops, which is destroying the future of the youth.
Youth spend their pocket money and start purchasing drugs and become addicted to them. Soon
it completely ruins the person consuming it. There are many causes which are responsible for
youth drug addiction like depression, lack of parental guidance, peer pressure, influence of
media, desire to try out new things, loneliness, to cope up with family problems and study related
pressure. The effects of drug addiction may be personal (physical and mental) as well as societal.
The physical or psychological changes of using drugs mostly results in the dependency to the
drugs, aggressiveness and personality disorder and anxiety and depression. Drug addiction can
disrupt families and destroy relationship patterns. Violence and aggressiveness also may be the
effects of drug addiction. Liddle, H. (2008), in his research paper named ―Drug Abuse in
Teenagers‖, he found that teenager faces some problems like Behavior problems, Emotional
distancing, isolation, depression, or fatigue, irritability, or change in level of cooperation around
the house, decrease in interest in personal appearance, rapid weight loss, Changes in mood,
eating, or sleeping patterns and memory problems after taking drugs.
Kumar, V. (2019), in his article "Drug abuse (Drug Addiction information)" said that under the
influence of drugs, a person behaves badly with other people. Crimes such as molestation, rape,
violence, suicide, motor vehicle accident, murder, unprotected sex, child abuse, and domestic
violence on women occur after the use of drugs.
Nawi, A et.al (2021) in their study " Risk and protective factors of drug abuse among
adolescents: A systematic review", suggested that the private sector and non-governmental
organizations, by promoting protective factors while reducing risk factors in programs involving
adolescents from primary school up to adulthood to prevent and control drug abuse. Finally, legal
legislation and enforcement against drug abuse should be engaged regularly as part of our
commitment to combat this public health burden.
Theoretical frame work:
Youth - The National youth policy, 2014 has defined 'youth' as persons in the age group of 15-29
years. The time of life when one is young, between childhood and adulthood defined as the
appearance, freshness, vigor, spirit etc.
Drug - Drug can be defined in many forms pharmaceutically, legally.
● According to the Food, Drug and Cosmetic act 1938, Drug is a substance used in
diagnosis, cure, mitigation, treatment or prevention of disease.
● A drug is any substance other than food that affects the structure and function of the
body.
● Drug is often a substance that causes addiction, habitation or change in consciousness or
use to give pleasure or excitement to consumers and is not salable openly in the market
due to legal restrictions.
Addiction - It is an inability to stop using a substance or engaging in a behavior even though it is
causing psychological and physical harm.
Depression - It is a common mental health problem or mood disorder that causes a persistent
feeling of sadness and loss of interest in activities.
Parental guidance - The guidance given to a child by the parents for the right and appropriate
conduct or action to be taken by him. Parental guidance is important in parenting, nurturing and
development of an individual. Young children are generally incapable of looking after
themselves and incompetent in making decisions for their own wellbeing.
Objective: - Condition of drug addiction among youth and also wanted to know the causes of
drug addiction.
Methodology: - The primary data is collected from the PG students of DBRAU, Agra and its
affiliated colleges. Purposive sampling is used for selecting the respondents. The size of the
sample is 50. Interview schedule is used for the collection of data which contain the questions
fulfilling the objectives of the research. The data collected from the respondents interviewing
them and kept confidential.
Results:- The research is mainly based on the PG students of DBRAU, Agra. The highest
number of respondents are from the 22-25 years age group 48% followed by the 18-21 years age
group which is 28% and 16% respondents are from the 26-29 years age group.
Figure 1.1 Age group of the respondents.
Figure1.2 Gender of the respondents
Figure 1.3 Status of uses of drugs among students
The consumption of alcohol (38.47%) was highest followed by the consumption of cigarettes and
tobacco which are 30.76% and 15.39% respectively.
Figure 1.4 Drug usage among adults
34% of youth responded that depression is the major cause of drug addiction. Peer pressure,
Influence of media, lack of parental guidance and study related pressure are the other main
reasons for indulgence of youth in drug addiction.
28 students responded that drug addiction results in dependency to drugs while 22 responded that
it leads to aggressiveness and personality disorders.
29 students think that Greater education about drugs can be useful in solving the problem of drug
addiction while other students responded that greater parental guidance, provision for strict laws
against drugs, establishment of youth clubs and groups etc. can also be crucial in ending the
problem of drug addiction among youth.
CONCLUSION
Highest number of drug addicted students consume drugs occasionally. Instead of knowing the
harmful consequences of my inhaling drugs, they consume it. They think that drugs can be
avoided at any point of time but as they are consumed for a long period of time, it becomes
uncontrollable and an inability for the addict to live without drugs. Misuse of leisure time also is
one of the factors that youth instead of engaging themselves into other productive activities like
sports, reading books, they find easy with the usage of drugs.
Depression is the main reason for becoming addicted to drugs. Depression can be the result of
failure in love, desires and frustration. Peer pressure is also responsible for becoming a drug
addict as bad company of friends is already engaged in drugs and influencing their friends too,
children of broken families are most likely to become drug addict as they do not receive proper
time from you their family which results in lack of parental guidance and the influence of the
media is also the major reasons for drug addiction. There are various societal as well as personal
impacts of drug addiction. Nothing feels good after getting addicted to drugs. There is a constant
urge to take drugs. The person is unable to think anything about his future. When he does not
take the substance, he feels very restless, Body hurts, Symptoms like irritability, loss of appetite,
anger, pain and heaviness in the extremities, body tremors, uncontrolled blood pressure,
vomiting, nausea, etc. These intoxicants have a bad effect on the brain, liver, heart, kidneys. The
risk of heart attack increases. Drug addiction also lead to behavioral changes may compelling a
drug addict to commit social crimes like molestation, violence, rape, road accidents, child abuse,
etc. Financial condition of a person becomes worse. In our society, the problem of drug addiction
is rising especially among youth.
SUGGESTIONS
To overcome this problem, the whole nation should come forward to take some measures, as a
community. Governmental regulation and legislation should be introduced to drug dealers,
suppliers and also to the users. Educating the public and youth regarding the negative impact of
the drugs will help in the effort of reducing the social problems that might occur due to drug
consumption, a proper parental guidance and education about drugs should be imparted to the
students, career counseling for youths to remove the tension related to the studies and career
selections, need to raise awareness amongst the public, each of us should play an important role
in the prevention and reduction of drug abuse through our individual and collective efforts,
students should acquire the good friend circle rather than the bad company of friends.
REFERENCES
Kumar, V. (2019). Essay on Substance and Drug Abuse. Retrieved from
https://www.1hindi.com/essay-on-drug-abuse-in-hindi/
Liddle, H. A., Hogue, A., Dauber, S., Chinchilla, P., Fried, A., Henderson, C., Inclan, J., Reiner, R. H., & (2008).
Assessing fidelity in individual and family therapy for adolescent substance abuse. Journal of Substance Abuse
Treatment, 35, 137-147.
Mary, C. (2005, December 4).Retrieved from https://www.definitions.net/definition/Parental%20Guidance.
Nawi, A.M., Ismail, R., Ibrahim, F. et al. Risk and protective factors of drug abuse among adolescents: a systematic
review. BMC Public Health 21, 2088 (2021). https://doi.org/10.1186/s12889-021-11906-2
Sani, M. N. (2010). Drug addiction among undergraduate students of private universities in Bangladesh. Procedia
Social and Behavioral Sciences, 5, 498-501. http://doi:10.1016/j.sbspro.2010.07.131
Yogic Approaches of Teaching-Learning for Enhancing Mental Health

Jitendra Kumar Pal
Assistant Professor, Dept. of Education,
Vidyant Hindu P.G. College, Lucknow
Dr. Chandana Dey

Professor, Dept. of Education
K.M.C. Lanugaue University, Lucknow
Abstract
In ancient India, education was more developed by the Upanishad. Maharishi Manu had declared
the importance of educational institutions in spreading life values, mental health, and spirituality,
thousands of years ago. Vedic Sage had spread the knowledge of mental health through teaching-
learning not only in India but also abroad. They utilized different types of Yogic approaches (e.g.
Chintan, Manan, Nidhidhyasan, Yoga, Yagya, Meditation, and Swadhyay) to increase spirituality
in students. But in the present scenario, the status of the educational institution is so poor. A
variety of educational institutions were developed in-country to provide an institutional
framework for scholarly activities. They start making students good package holders rather than a
good citizen. Quality of performance has become the key factor for personal progress. This
immense expectation has given rise to certain problems. One of the major problems of today‘s
world is ―mental health‖. So in this prospect for ensuring the mental health of students, creating a
healthy teaching-learning environment in an institution yogic approach is essential. This research
paper reveals a major and effective yogic approach to teaching-learning in the educational
scenario.
Keywords: Yogic approach, Teaching, learning, Mental health.
Introduction
“Charaiveti-Charaveti” keeps moving-keeps moving. This is the mantra of Indian
culture. It is advancement and progress that gives an identity to national, social, collective, and
personal life but this identity has meaning only when the progress is in the right direction and
towards the right goals. Indian and all those persons who come to Indian have understood the
significance of ‗charaiveti‘ and have made life progressive.
Education means the well-round development of the child. It is related to all dimensions
of personality. To refinement of human personality with knowledge. It is the root of any culture.
Pt. Sri Ram Sharma Acharya has stated ―Education is a desecrate process and concreate form is
the teacher. He defines education in both terms ―Siksha and Vidya‖. Siksha is related to the outer
word and Vidya with the inner world. Vidya is the main root in which the tree of knowledge
stands up.
In ancient times the education is provided by Seer, Mahatma, and Guru in their ashram.
These ashrams were suited in the deep forest near the river and a long distance from noisy places.
This ashram guru gives valuable education in the holy shade of trees. The disciple also lives
together guru and guru Mata. Guru teaches them subjects to apply different types of techniques,
approaches, and methods. These are Yoga, Yagya, Swadyaya, Chintan, Manan, and Meditation.
By using this method and approach in their daily teaching they enhance mental capacities in
students and make them a good learner. It also helps students to find out constructive ways to
consult their minds in the service of society. But gradually the situation has been changed. In the
modern age, the place of the ashram has been taken by the school, college, and university. The
teaching method also has been changed and the name ―Guru‖ today is known as a teacher.
In modern schools, the teachers apply different types of modern teaching methods and
approaches to clear content. In this way, the cognitive domain of students is enhanced but all-
around development of the child has stopped. Due to this cause different types of problems are
now seen such as ―Raging, Fighting, Rape and other harmful activities‖. In everyday newspaper
we see that the students are beating one another, breaking the rules of collages and striking in the
collage. Due to these types of activities, the school environment has notorious. The school is the
temple of knowledge, students are God and the teachers are the priest of the temple. So these
types of activities play an opposite role. How do we remove these unwanted things from the
temple of knowledge? This is possible if the need of preserving the mental health of students is
desired by all i.e. by the parents, teachers, and society. It is seen that a mentally well person can
develop in all respect, that is, emotionally, creatively, physically, and spiritually as well. In this
paper, the researcher wants to reveal the significance of the yogic approach to solving these
problems. Yogic approaches contain different type of life strategies which is most valuable for
all-round development of the child.
Mental Health
Mental health is a state of well-being in which every individual realizes his or her potential, can
cope with the normal stresses of life, can work productively and fruitfully, and can make a
contribution to her or his community (World Health Organization). Mental health, mental
stability, etc. are very important factors in a person‘s day-to-day life. It affects our cognitive,
affective, and psychomotor activities like, how we think, feels, and act. It also helps determine
how we handle stress, relate to others, and make choices. It is crucial at every stage of life, from
childhood and adolescence through old age. Patel, V. Saxena, S. et al. (2018) stated that ―no
health without mental health.‖
Concept of Yogic Approach

The yogic approach is an umbrella term for a combination of different interventions
which focus on the whole living organism. The yogic approach of teaching-learning is based on
the principle of Yoga, Yagya, Swadyaya, and Psychology. Teaching-learning is a process of
interaction; it involves different interventions. The teacher creates such an environment before
the students so that the inner potential can be rise, values and mental health can be developed in
the child so they become good citizens of the country.
Yoga: Yoga is one of the most ancient cultural heritage of India. Nowadays yoga is a subject of
varied interests, has gained worldwide popularity. The term ‗yoga‘ is derived from the Sanskrit
root ‗yuj‘ which means 'to yoke' or 'to unite'. Thus literally yoga means union. A union of
individual consciousness with universal soul and which is nicely described in Vedic literature.
The science of Yoga imbibes itself the complete essence of the Way of Life, including - Gyan
Yoga, Bhakti Yoga, Karma Yoga, Hath Yoga, and Raja Yoga or path of mind control. Yoga is
further divided into eight parts. At the heart of the Raja Yoga system, balancing and unifying
these various approaches is the practice of Yoga Asana. According to the great sage Patanjali -
The withdrawal of sense organs from their worldly objects and their control is Yoga. It refers to
the harmonious well-being of body, mind, and spirit in people.
Yoga means ―Perfection in action‖ as stated by Lord Shri Krishan in Gita. Yoga concept
perceives that in human personality, we have five koshas, which are responsible to do perfect
work in our life- Anamaya kosha, Pranmaya Kosha, Manomaya Kosha, Vigyanmaya kosha, and
Anandmaya kosha. The yogic approach not only deals with physical but also mental and spiritual
levels.
1. Treat mind through the body: This includes Yamah, Niyama, Asana, Shatkarmas,
Pranayama, Mudra, Bandha, Karma Yoga, etc. These are called Bahirang Yoga.
2. Treat body through the mind: This includes Pratyahara, Dhyana, Dharna, Samadhi, and
Mantra yoga, etc. These are called Antarang Yoga.
Yagya: The foundation of Vedic culture emanates from the philosophy and science of Yagya.
Yagya is a perennial symbol of divine culture. The philosophy of Yagya appears to be the life of
ideology. Talking of the Vedic age automatically flashes in our memory. It was a common belief
and observed fact in the Vedic Indian society that Yagya is essential for the refinement of human
values and mental and spiritual life (Pandya, 2004).
Swadyaya: The cognitive system of the person is made up of his perception, memory, attention,
thinking, learning, problem-solving, decision making, etc. Mental activities (Singh, 2006) the
most important thing among these is the thought process. Yoga experts and psychologists both
believe that only negative and irrational thoughts are responsible for all mental disorders.
Negative thoughts spoil the mind. In the present time, everyone is struggling in their life through
in his mind. (Bramhvarches, 2008). Swadhaya is a cognitive approach of our Indigenous
technique used to the effective thought process and restricting of cognitive, mental abilities.
Swadhyay is the art of knowing yourself. The real meaning of swadhyay is ‗to study the
self‘ (Pandya, 2009). Patanjali yoga sutra says that swadhyay has two meanings, one is to study
the holy religious books, second is a self-analysis of the behavior of body and mind. Patanjali
recommends ^^Lokk/;k;fn’Vnsorklaiz;ksx*^ (2/44). Through the effect of swadhaya yogis can
visualize the almighty God. The great scholar Shishra said that the study of good literature took
after a man and gives him patience in a difficult time. Swadhyay works as mental food for the
body.
Conclusion
Education in ancient times was given by great scholars, Guru and Sishya by adopting
different yogic approaches and methods. In the present day, the pattern has completely changed
excepting only a few institutions. The teacher comes into the classroom and delivers a lecture.
They have no healthy relationship between teachers and students. So the various type of
problems is seen today. To solve these problems we should apply the old yogic approach along
with modern techniques. There is a need to motivate the head of the institutions and teaching
staff in schools regarding the importance of yoga education. Schools, Colleges, and Universities
should place greater emphasis on educating students about the importance of yoga for persons of
all ages and abilities.
Reference
1. Acharya, S. S. (1964, February). Swadhyay Atma ka Bhojan. Akhand Jyoti, (2), 14-15.
2. Pandya, P. (Ed.). (2003). Real Concept of Culture of Yagya. Yug Nirman Yojna.
3. Pandya, P. (Ed.). (2004). Girta Mansik Swasthaya Badhte Manovikar. Akhand Jyoti, (7), 7-25.
4. Pandya, P. (Ed.). (2006). Vedic Solution to Modern Problem. Akhand Jyoti, (5), 14.
5. Pandya, P. (Ed.). (2011). Let our culture not get lost in this wanderlust. Akhand Jyoti, (5), 17.
6. Patel, V., Saxena, S., Lund, C., Thornicroft, G., Baingana, F., Bolton, P., Chisholm, D., Collins, P. Y.,
Cooper, J. L., Eaton, J., Herrman, H., Herzallah, M. M., Huang, Y., Jordans, M. J. D., Kleinman, A.,
Medina-Mora, M. E., Morgan, E., Niaz, U., Omigbodun, O., UnÜtzer, JÜ. (2018). The Lancet Commission
on global mental health and sustainable development. The Lancet, 392(10157), 1553-1598.
7. Sao, H. K. (2013). A Model of Swadhyay Chikitsa for Healthy Mind and Cognitive Restructuring, Dev
Sanskriti International Interdisciplinary Journal, (2), 62-66.
8. Saraswati, M. I. (2012). Yogic principle of healing. Dev Sanskriti International Interdisciplinary Journal,
(1), 1-4.
9. Saraswati, S.S. (2001). Satsang our Swadhyay Rishikesh, India. Divine life society, 81-105
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fromhttp://origin.who.int/features/factfiles/mental_health/en/
Yama and Niyama for Enhancing Peace and Harmony in Society

A Yogic Perspective
Madhan Borah
Research Scholar, Department of Yogic Science and naturopathy
Mahapurusha Srimanta Sankaradeva Viswavidyalaya, Guwahati, Assam
Ujjwal Arun Maske
Head (i/c), Department of Yogic Science and Naturopathy, Mahapurusha Srimanta
Sankaradeva Viswavidyalaya, Guwahati, Assa
Abstract
Yoga is a holistic system of purifying techniques for the body and mind. It is an ancient Indian
Science for maintaining holistic life and physical fitness in adverse environmental situation. If
our mind, body and spirit are healthy, happy and harmonious, we can bring the harmony to
the Society, Nation and to the World .Today, we are witnessing varieties of problems and
chaos in the world. It is the Yoga which can give the permanent solution to these global
problems. Yoga is the science of Art of living and life. It is one of India‘s scientific discipline
and perfect modules. Yoga arose in the age of the Upanishads and Vedas. Classical Yogic
text gave guidelines to practice Yama and Niyama to improve our health and wellbeing and
bring harmony, calmness and happiness to our life. The Yogic attitude like Yama is mean for
maintaining social balance by focussing our social ethics whereas Niyamas assists us to
develop our inner self. Research studies said that observing the five Yamas and Niyamas—
yoga‘s guide on social and personal ethics in our daily life can transform us and yoga practices.
This study is to explore how Yama and Niyama helps to balance physical, mental, social and
spiritual health. Hence, Yama and Niyama enhances the positive life-style avoiding, the
negative worldly activities to live with a peace and harmony in the society. It is the trinity of
body, mind and soul which helps us to lead towards true self-knowledge for healthy living.
KEYWORDS: Yoga, Yama, Niyama, Yogic attitude, peace and Harmony.
Inroduction
Yoga is a holistic science. It concerns with the holistic development of the individual
personality, physical, moral, mental, intellectual, emotional and spiritual, all together. In yoga,
there are practices which are to be practiced regularly in order to develop different aspects of
personality. Yogic practices are meant not only for development of individual personality but
also for the development of mutual understanding, fellow-feeling, love and respect, among the
members of the society, among the communities, among the nations of the world and, thereby,
maintain peace and amity in the human society at large.
Ashtanga Yoga is a Yogic system that has been devised by Maharishi Patanjali in order to
control the mind and it is also very relevant to attain holistic personality. Aṣhṭanga Yoga, if
adopted properly would help in physical, intellectual, emotional, social and spiritual
development of a person. Other texts like the Sandilya Upnishad, Varaha Upanishads and the
Hatha Yoga Pradipika mention ten Yamas and Niyamas, while sage Patanjali lists five Yamas
and Niyamas in Yoga Sutra. We can focus only on the five Yamas and Niyamas mentioned in
Yogic philosophy because these five Yamas and Niyamas as mentioned in Yogic scriptures like
Patanjali Yoga Sutra and other Upanishads cover all other Yamas and Niyamas.
All the Yamas and Nyamas described in various ancient yogic texts are the practice or
awareness in Thought, Speech and Action. A person who follows the right path of Yama and
Nyama expresses his speech exactly what he thinks in his mind and at the end acts according to
it. The Bhagavata Purana assigns twelve yogic restraints, the Parashar Smriti, another text, puts
forward ten yamas. But Sage Patanjali has described five yamas in ‗Patanjali Yoga Sutra‘, which
are also known as the great universal vows because they are not limited by caste, creed, class,
time or circumstances. They are the guidelines for how we interact with the outer world, the
social disciplines to guide us in our relationship with others. According to Yajnavalkya, there
are ten Niyamas and Bhagavad Gita lists eleven niyamas. But Sage Patanjali later on reduced
the number of Niyamas and describes only five .
When a yogi qualified by the practice of Yama and Niyama, then only yogi can begin the
practice of asana and other means Yoga Bhashya Vivarana (II.29)
Thus, it is essential to be free from any form of impurity within one‘s body. And if one wants to
be successful, he/ she need to stay healthy so that one can properly focus on his / her goals.
Statement of the Problem:
The statement of the problem is the Role of Yama and Niyama in enhancing . It is closely
related with social disciplines about a healthy life in order to advance along a spiritual path
towards enlightenment with healthy soul, mind and body.
Need and Significance of the Study :
This literary review is essential for the people in the present-day world because they are
increasingly losing their peace of mind. They are suffering from all kinds of physical,
psychological, and social problems, various stresses and strains, in every walk of life due to the
influence of materialistic ideology. The yogic practices of Yama and Niyama have been found
to have offered the panacea and challenges faced by them. This study enables them to turn away
from the agencies of the external materialistic world to the peace and tranquillity of the internal
spiritual world.
Hence, this study is to help how Yama-Niyama enable us to attain and maintain such a balanced
state of being, each and every moment of our life that one can attain the balanced harmony by
withdrawing all the negative attributes caused due to lack of self-restraint and positive duties
thereby bringing peace and harmony in society.
Objectives of the Study:

The main aims and objectives of this literary study are -
1. To understand the role of Yama and Niyama as yogic attitude for enhancing peace and
harmonyin society.
2. To gain understanding of self-restraint and self- discipline found in Yama and Niyama
observances in various yogic texts.
3. To explore the role of Yama and Niyama for maintaining yoga way of life.
Methodology:
The present study is based on analytic, descriptive and qualitative method. It is the method of
inquiry employed in many academic disciplines. It is a social research method which is used
as a tool for obtaining relevant documentary evidence to support systematic review of the
precious related studies. This study includes systematic study which is based on two main
sources: -
• The Primary sources include the various yogic texts such as Patanjali Yoga Sutra, Hatha
Yoga Pradipika, Bhagavad Gita and Sandilya Upanishad, Varaha Upanishads.
• The Secondary sources include few ancient books, articles, journals and from the
internet websites.
Review of Related Literature
Numbers of researches have been already done related to Yama and Niyama, as yogic attitudes
for peace and harmony in Modern times. Some of such studies are as follows:-
Shah, S. (2020). in her study ―How to make the Yamas and Niyamas work in modern life‖-
The Main aim of the study is Practicing yoga is much more than the postures. Learning to
integrate the full ―on and off the mat‖ practice including observing the five Yamas and
Niyamas—yoga‘s guide on social and personal ethics— in your daily life can transform you
and your yoga practice. Our thoughts, actions, decisions, interactions with others, our daily
routines, our surroundings, everything can reflect the extent of our Yoga practice. Only by such
inclusive and integrated yoga practice can the ultimate goal of this ancient system be realized:
bringing our bodies, minds and spirits into harmony to make us free from the bondage and
miseries of life, understanding, that these eight aspects of yoga are not steps but limbs that grow
simultaneously, removes all self-doubts and gives us so much space, freedom and enthusiasm to
practice yoga as a whole with a full heart.
Srinivasan, S. (2016). in his study ―Yama and Niyama – Living Truth‖ Yama and Niyama are
not only the foundations of Yoga, they are the ethical and spiritual ideals by which we live.
Without ethical discipline, any attempts at asana, pranayama, meditation, or samadhi lack the
strength of character and moral integrity essential for success. Self-mastery is the result of
continuous, skillful practice of Yama and Niyama on all of these levels. The path of Yoga,
especially Yama and Niyama, purifies the mind of its rajasic and tamasic tendencies, through
the light and wisdom Sattva. The intellect is transformed into a pure, reliable mirror to know
that Immortal Self in sacred silence. Yoga is union with one‘s true self, or communion with
God. Yama and Niyama are the foundation and path of Yoga in this long journey of Self-
Realisation because they build the strength and clarity of character from which to respect
oneself and see all life as Divine.
Farhi, D. (2000). in her study ´The Ten Living Principles - Yamas and Niyamas‖ found that
although there are many branches to the tree of yoga, from devotional methods to more
intellectual approaches, from schools that emphasize service toward others to those that focus on
physical purification, Patanjali Sutras, clearly defines an eight-limbed path (ashtanga) that
forms the structural framework for whatever emphasis upon which an individual wishes to
concentrate Eventually we are spontaneously drawn to look at the purpose of our life with a
new eye. Living the insurance nor a guarantee but it is neither spiritual rain against living a
meaningless life, a life that at its end we regret.
Silva, P., Prabhashwari, A., & Jayawardhane, K. B.(2017). in their study ―Yama and
Niyama Mention in Yoga Dharshana for Balance Life Style‖ conducted that
Yoga is the great philosophy which has a history running beyond to eras Vedas. Some of the
practices mention in yoga philosophy can be found in Upanishad literature. Facts mention in
yoga philosophy to uplift the individual and social health gathered from ayurvedic
commentaries and Sanskrit literature. Aim of this study wears to review the importance of
following yama and niyama mention in the Ashtanga yoga to enhance physical, mental and
spiritual wellbeing of the individuals and society. Observe of positive values and avoidance of
negative has been mention in yoga philosophy in order to uplift the good conduct of living
being pacifying the above two entities.
Acharya Charaka has mention there are five principles which be followed by individuals and
that liberation has obtain following yoga. Practice in the yama strive us towards the healthy life,
mind strengthening, and our powers of awareness, win and physical wellbeing by following
them.
Manatita, H. (2008). in his study ―How Yama and Niyama Affect Daily Life and Yoga
Practise‖ In this essay, the writer will first show the essentials of Yama and Niyama and its
relation to Yoga, and will conclude with the practical aspect of how these two ?abstinences?,
has affected his daily life and Yoga practice. Yama and Niyama are the first steps in Yoga
practice. They are considered the foundations of Yoga. They are the first two limbs of the eight-
fold Path of Patanjali Without a code for moral and spiritual values, there is only chaos in life.
Nevertheless, a life of wholesome thoughts, study, discipline and exercise, accompanied by
Dharana (concentration) and Dhyana (meditation) can and will one day certainly take us to the
yogic goal of self-realization – total and unconditional surrender to the Will of the Supreme.
Yadav, S. K., Kumar, A., Kumar, V., & Kumar, A. (2015). in their study,
―IMPORTANCE OF YOGA IN DAILY LIFE‖ Yoga in Daily Life is a system of practice

consisting of eight levels of development in the areas of physical, mental, social and spiritual
health. When the body is physically healthy, the mind is8 clear, focused and stress is under
control. This gives the space to connect with loved ones and maintain socially healthy
relationships. When you are healthy you are in touch with your inner Self, with others and your
surroundings on a much deeper level, which adds to your spiritual health. The word ―Yoga‖
originates from Sanskrit and means ―to join, to unite‖. Yoga exercises have a holistic effect and
bring body, mind, consciousness and soul into balance. The main goals of ―Yoga in Daily Life‖
are Physical Health, Mental Health, Social Health, Spiritual Health, Self-Realization or
realization of the Divine within us. These goals are attained by Love and help for all living
beings, Respect for life, protection of nature and the environment ,A peaceful state of mind,
Full vegetarian diet, Pure thoughts and positive lifestyle, Physical, mental and spiritual
practices, Tolerance for all nations, cultures and religions. Yogic techniques are known to
improve one‘s overall performance.
Katie, M. (2020). in her study ―Yoga Practices for Ethical Living:Yamas and Niyamas‖ Asana
(posture practice) and Pranayama (breath practice) are the two limbs of yoga that most of us in
America will be familiar with from hatha yoga. These two limbs are often the most accessible
for Westerners and the first we learn because they deal with the physical body. But there
is more to yoga than just Asana and Pranayama; exploring the Yamas and Niyamas — two
limbs of yoga can help you develop a balanced and healthy life of purpose.
The Yamas and Niyamas are yoga practices for ethical living. They are conscious choices that
we make in our daily lives and in our interactions with others, as we choose to offer love to all
creatures and to the earth itself. They are two of the eight limbs of yoga, and together they can
bring a more holistic wellness to our lives, communities, and the planet where we live.
Kumar, A. (2021). in his study ―Understanding Link of Yamas and Niyamas: The First Two
Limbs of Yoga‖ A particular philosophy of yoga is interpreted as, the very world that binds us to
suffering, if analysed properly, can guide us to spiritual and intellectual liberation. Our daily
experiences which we hold accountable for misery can produce profoundly liberating universal
insights. If only we can appropriately reorient ourselves to them. Each Yama and each Niyama
if mastered can lead you to believe the relevance of universal wellbeing. Dedicate your abilities to
the service of goodness and the well-being of the universe.
Bernier, J. (2017). in her study ―Yama and Niyama: The Yogi's Moral Guiding Lights‖ The
yama and niyama are mostly quite obvious principles. Nonetheless, they‘re very helpful to
study and to treasure as the moral backbones of a spiritual practice. Whenever I find myself inan
ethically challenging situation, I come back to the yama and niyama for guidance.
Bhushan, L. I. (1998). in his study ―Yogic Lifestyle and Psychological Well Being‖ From the
yogic perspective, health does not just mean a disease free body. Thus the yogic meaning of
wellbeing is more than just psychological. It means physical fitness, mental agility and spiritual
verve. This psychosomatic spiritual approach emphasizes that we cannot think of sound healthby
only caring for one or two components of body, mind and spirit and ignoring the other. This
results in an imbalance due to which harmony of personality is lost and the person suffers from
psychological and psychosomatic problems. The rise in mental health problems in developed
societies of the world is mainly due to ignoring the spiritual dimension of health and living an
individualistic lifestyle. Thus, the findings demonstrate that a yogic lifestyle results in a
reduction of negative affects, it has therapeutic value for those who carry somatic or
Bernier, J. (2017). in her study ―Yama and Niyama: The Yogi's Moral Guiding Lights‖ The
yama and niyama are mostly quite obvious principles. Nonetheless, they‘re very helpful to
study and to treasure as the moral backbones of a spiritual practice. Whenever HE find myselfin
an ethically challenging situation, I come back to the yama and niyama for guidance.
Understanding Concept of Yama and Niyama as described in Various Yogic Texts

1.Patanjali Yoga Sutra:

Sage Patanjali defined yoga as ‗Yoga is gaining control over mind or mastery over mind. By
controlling our mind we reach our original state‘ Nature of mind is always volatile with so
many thoughts, which makes one happy some time and unhappy other time. Practice of yama
and niyama, makes one to get control of thoughts and helps to achieve mastery over mind
stuff/chitta. When we are able to achieve this state, mind will be calm and keep one in healthy
and conscious state always which helps us to bring peace and harmony in society.Sage Patanjali
has discussed about 5 Yamas and 5 niyamas as- ahimsasatyasteyabrahmacharyaparigraha
yamah (P Y S 2.30)
Meaning: Yama is abstention from harming others, from false hood, from theft, from
incontinence, and from greed.
YAMA:
Yama can be interpreted as self-restraints or the social code of conduct, which are to be
followed in social life. They are Ahimsa (non-violence),Satya (truthfulness),Asteya (non-
stealing),Brahmacharya (continence) and Aparigraha (non-acquisitiveness).They tell us how we
should behave in our social life. Ahimsa means not harming others in any manner through
intention, speech or action. Satya means truthfulness means we should be truthful and honest in
our thoughts and action. Asteya means not taking or using the things belonging to others
without .Brahmacharya means exercising control and Aparigraha means that we should not
accumulate more wealth which are not required. We all know that social problem like murders,
corruption, theft is caused by the violent tendencies, dishonesties, untruthfulness, stealing, greed
etc. If we exercise Yamas and control on these, the society will be peaceful and our
interpersonal relations will be good. Thus, Yama brings emotional, social and metal balance and
help us for healthy living in a society.
NIYAMA:
Niyama can be considered as the code of conduct in personal life. Five Niyamas are:
Saucha (purity, cleanliness), Santosh (contentment), Tapah (austerity), Svādhyāya (study of self
by introspection), and Iswara Pranidhana (surrender to god). The Niyamas of Saucha implies
that our body and mind should be clean and pure. Santosha means we should be happywith what
we have got in our life. We should be discipline both on our body and mind by developing the
habit of our Tapa avoiding never ending desires. Svadhyaya helps to promote by introspection
and self-analysis by which we can develop our behaviour and find out the weakness. Iswara
Pranidhana which means being in constant with god by chanting or by keeping in mind all the
time that this whole creation is created by lord. Practice of this aspect of yoga turns a person
more disciplined and can overcome the any deformities of personal senses. These are the basic
foundation of health living.
Thus, Yama gives a beautiful path to the development of a disciplined society. Yama is
basically concerned with the social code of conduct for an individual, whereas Niyama
highlights the personal code of conduct for a human being important role in eliminating this
social evils. As we observe through great figures like Mahatma Gandhi, Buddha Dev,
Mahaveer also guided the society by Ahimsa, Satya, and love and could bring the change
in the society. They constructed their lives by Yama and Niyama and their foundation
continues to touch the lives of millions by bringing peace and harmony in society after
they had left the world.
2. HATHA YOGA PRADIPKA:

Swami Swatmarama in Hatha Yoga has discussed about ten Yamas and ten Niyamas, in
the text Hatha Yoga Pradipka Yama and Niyama has been discussed in Chapter I, Verses
16. TheSlokas with their meaning are as follows-
Atha yama-niyamāḥ ahiṃsā satyamasteyaṃ brahmacharyaṃ kṣhamā dhṝtiḥ | dayārjavaṃ
mitāhāraḥ śauchaṃ chaiva yamā daśa || ( HYP 1.16)
Meaning: Non-violence, truth, non-stealing, continence (being absorbed in a pure state of
consciousness), forgiveness, endurance, compassion, humility, moderate diet and
cleanliness are the ten rules of conduct (yama).
Tapaḥ santoṣha āstikyaṃ dānamīśvara-pūjanam | siddhānta-vākya-śravaṇaṃ hrīmatī cha
tapo hutam | niyamā daśa samproktā yogha-śāstra-viśāradaiḥ || (HYP 1.16)
Meaning: Penance (austerity), contentment, belief (faith) in the Supreme (God) charity,
worship of God, listening to the recitations of sacred scriptures, modesty, a discerning
intellect,japa (mantra repetition) and sacrifice are the ten observances (niyama).
All the Yamas and Niyamas stated here constitute twenty mental disciplines and self-
restraints which were originally designed to help a sadhaka conserve and build up his store
of pranic and psychic energy. Although they were formulated by exponents of yoga, they
can also be found in many religions. Those who had higher revelations found these
disciplines helpful for preparing aspirants for spiritual experiences. However, they should
not be considered as mere religious practices; they are a part of the yogic science, because
without their practice mental peace and harmony is impossible in society.
3. VARAHA UPANISHAD:
In Varaha Upanishad 10 Yamas and has been discussed in the Chapter V, Verses 12(b)-
13(a). These ten Yamas are Ahimsa (non-violence). Satya (Truth), Asteya (non=stealing),
Brahmacharya (Celibacy), Daya (compassion), Arjava (Straightforwardness), Kshama
(Perseverance), Drutir (Willpower), Mitahara (Moderate Food), and Saucha (Cleanliness).
The Niyamas has been discussed in Chapter V, Verse 13(b)-14
The ten types of Niyama are Tapas (Penance), Santosha (rejoice), Astikya (faith in
scriptures), Dana (Charity), Ishvara Pujita (God worship), Siddhanta Sravana (Study of
scriptures), Hree (Modesty), Mati (Adherence to Scriptures, Japa (Chanting), and Vrata
(oath of commitment toausterities) [9].
4. SHANDILYA UPANISHAD:
In the Sandilya Upanishad Yama and Niyama has been discussed in the Chapter 1, which
241
areas follows:-
Sandilya questioned Atharvan: "Please tell me about the eight angas (parts) of Yoga which
isthe means of attaining to Atma."
Atharvan: "The eight angas of yoga are Yama, Niyama, asana, pranayama, pratyahara,
dharana, dhyana, and Samadhi. Of these, Yama is of ten kinds: and so is Niyama.
Yamas: Moral rules for fit living, with self-control serving life-success" or ethical
rules:ahimsa,satya, asteya brahmacharya, daya, arjava, kshama, dhriti, mitahara, and
shaucha.
Niyamas: [Observances, duties]: tapas, santosha, astikya, dana, Ishvarapujana,
Yoga is a system of the scientific method for self-realization which originated in ancient
times in India. In the modern era, the science of yoga has investigated dimensions of
anatomy, physiology and psychology. Publications on the therapeutic benefits of yoga
have significantly increased since 2009.Yama and Niyama are moral do‘s and don‘ts‘, by
followingwhich harmonizes the body and mind with the divine laws of nature, or creation,
producing an inner and outer well-being, happiness, and strength that stimulates people to
follow more spiritual practices. They are the wonderful resources for child rearing. With
these teachings, children will be better guided, It is said that if these Yamas and Niyamas
are properly followedby the youngsters, it will be easy for them to tackle the bad habits of
the modern lifestyle.
Yama‘s main intention is to build a healthy relationship between a person and the outside
world around him. And Niyama‘s goal is to make a strong mind that will guide someone
on how to have a balanced, peaceful and healthy life. Our body can be sometimes be an
obstacle to enlightenment during this lifetime. So, though some of the Yamas and
Niyamas are challenges for the general people, we need to follow the Human being is the
most important resource for the development of nation. Without developing this most
valuable resource, the development of other resources are meaningless. For Yama and
Niyama the development of Human resources is not confined to the development of one
or few particular aspects only, it is the development of personality as a whole, without
neglecting any aspect. Yama and Niyama not only believes in holistic development of the
personality, but also approaches it in a holistic way, applying all the possible measures for
the purpose , in a systematic manner. By practice of these Yamas and Niyamas it is
possible to acquire a sound physical and mental health, get astable and peaceful mind, free
oneself from stresses and strains, unfold one‘s latent talents to the maximum extent and
excel in the work one takes up.
Again, with the practice of Yamas and Niyamas, balance comes to not only to
the functioning of physical systems in the individual body , but also virtues like love,
kindness, sacrifice, benevolence, honesty etc. are developed, among men. Thereby, good
understanding, fellow feeling, peace and amity etc. can be made to prevail in the society.
In the nation and in the international community. ‗The Great Systems of Yoga‘ compares
the ten Yama Niyama with the ten Commandments of the Bible. Practice of Yama-
Niyamas brings mental serenity and self- satisfaction in the life, drives away emotional
worries and anxieties and helps in establishing a peaceful society with love friendship,
cooperation and co-ordination. If followed properly each Yama and Niyama can be
formed into a habit which will lead us to a healthy lifestyle because it is believed that
―Health is Wealth‖.
Conclusion :
The physical and mental practices of yoga first prepare the practitioner physically,
morally, mentally and spiritually and then gradually take him in the internal world deeper
and deeper to go beyond the conscious state and enter into the super conscious state and at
last merge in Turiya state where he gets the vision of real self and can realize the supreme
truth. He gets the realization of atman and paramatman. He feels himself one with the
almighty and that he is onewith every other creation.
Before my study different similar researches are done on effect of yama and Niyama in
healthy living. Thus, from several studies it can be concluded that practice of yama ana
Niyama has a great role in leading a healthy lifestyle. This will help a person by
developing and moulding their firm and clear characteristics and it will convert a soul into
a sanctified human being. If a person wants to seriously thinking about mastering the
sectors of yoga, then knowing and learning about Yama and Niyama can bring so many
advantages in life.
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Instant Talaq in Muslims: Social Work and Yoga Intervention on Life of

Women
Ms. Aakriti Dewangan

Dr. Archana Yadav
Abstract
Since 2017, with the case of Shayara Bano, the focus of country has been shifted to the
instant divorce system given to Muslim women. It is a practice in which Muslim men bear
the right to easily get separate from their partners by pronouncing the word ‗talaq‘ thrice at
the same time by any means. Although it is prohibited in Islam and against the constitution,
but followed in Bharat till the enactment of Triple Talaq Act 2019. This type of divorce
creates various sufferings for Muslim women as such it leaves them financially, emotionally
and sometimes physically helpless. To cope with such type of conditions and situations, yoga
has always been the ancient therapy prevalent in Bharat. In fact, it has taken step outside of
the country more. Further, it is given in Veda and all relevant scriptures of all the religions
that helping someone in need will always makes you happy and emotionally stable. This
concept has been adopted by social work also. And it is prevalent in Bharat by various means
since ancient ages. This paper focusses on those Muslim women who has got divorce by this
means and how social work and yoga helped them to remain stable and happy emotionally.
For this, four case studies of suffered Muslim women have been evaluated who opted for
yoga to regain their mental and physical health. Also, one case study of Muslim women has
been evaluated who opted for social work to regain her mental health.
Introduction:
Women, from the very ancient times have always struggled to build their identity and remain
intact with it. The situation of Bharat is also not so good in this. Discrimination against
women of Bharat has been cited from very old ages such as Sati practice, no opportunity for
job, no widow remarriage, etc. Women of all religion and from all over the world faces this
sort of inequality and harassment. This is all due to the patriarchal structure of society. But
the minorities of any country have to face more than their counterparts on the other countries,
where they are in majority, especially women. Such condition is of Muslim women in our
country. They form the biggest minority of Bharat. The practice of Halala, Polygamy, Triple
Talaq, etc. has been making the life of Muslim women miserable. This practice has also been
criticized from time to time by various Muslim women, but not got attention properly, due to
the inability of interference of Court in the personal matters of minorities. Still, by crossing
various hurdles and the struggle of two ladies Shah Bano and Shayara Bano made history,
when the law regarding banning of Triple Talaq (instant divorce) enacted in 2019. This
instant divorce was so painful and discriminatory that it used to make the life of Muslim
women pitiful and miserable, leave them economically, emotionally and physically helpless.
The procedure of giving divorce by triple talaq means has been prohibited in Islam and
Quran, but still followed in Bharat. People, especially Muslim women are not acquainted
with the actual procedure of Islamic way of divorce and therefore, the Muslim men and
spiritual leaders use to take benefit of it. From time immemorial, it is followed and women
handled the situation then by their own means. It has been found out that they witnessed
certain emotional and physical disorder. To cope with this, they have opted for various
therapies, including yoga, counselling, social work, etc. The paper aims to highlight the role
of social work and yoga on the life of suffered Muslim women, who got divorce by Triple
talaq means.
Actual Procedure of Divorce and present scenario
As said earlier, the concept and procedure of approved form of divorce varies widely with
that of the holy book Quran. It has been bifurcated into mainly 2 types, namely Talaq-e-
ahasan and Talaq-e-hasan. While the former one requires 90 days of gap for self-restraint,
the latter one requires 30 days of gap for the same, between utterances of the talaq word
thrice (Khan, 2014 and Khandelwal & Pawar, 2017). Now, the question arises that how this
third form of divorce which is unapproved in Quran emerged, so any procedure in Islam
which deviates from its principles referred as biddah. That‘s why, giving divorce by voicing
the word talaq thrice in one sitting, is called as Talaq-e-biddat, which is known as Triple
Talaq in a lay language (Khan, 2014 and Kundu, 2018). It has its origination from the ruling
of caliph Umar. And mostly Sunnis follow this practice, while Shias strictly prohibits it.
Since, Bharat is a country of majority of Sunnis among minority population, so the system of
Triple Talaq is widespread here. Also, spiritual leaders like Maulanas of Bharat approve it
(Khan, 2014 and Nagarajan, 2020).
To stop this ill practice, a law came known as Triple Talaq Act in 2019, which criminalizes
the act. It was the efforts of Shayara Bano and other Muslim organizations. Besides, the
enactment of this act, various cases had and have been reported in the whole area of Bharat.
The Muslim women are either illiterate, lack knowledge or have fear of spiritual leaders and
society, so they don‘t go against this practice. But this practice makes the Muslim women
helpless, as they don‘t know when suddenly their spouses will pronounce that dangerous
word in front of them or in any form like SMS, Whatsapp, etc. and leave them in a miserable
condition. Further, this practice is Un-Islamic.
These all miseries have a great impact on their quality of life. Earlier GDP was used to assess
it, but now social well-being makes equal importance, as only better economic performance
would not satisfy the social and emotional arena of life. This social and emotional satisfaction
can be assessed by various means like health, education etc. ("Quality of life indicators -
measuring quality of life - Statistics explained", 2021). Health includes mental and physical
health. Further, studies show that married life satisfaction is directly proportional to the
person‘s psychological or mental health (Gharibi et al., 2015). So, it can be said that divorce
has a very bad psychological impact on individuals. It has a very much damaging effect on
the life of Muslim women who have heard that 3 dreaded ill words. Additionally, one study
recorded that in global scenario, women has more long-lasting impact of depression and
stress as compared to men (Han et al., 2014).
To improve one‘s physical and mental health, people, including Muslim women resort to
some sort of means like yoga and social work.
Mindfulness techniques and practices includes yoga, such as meditation. It helps to reduce
stress and brings out encouraging health benefits. One of the studies in Canada, found out the
positive results of yoga among the patients facing depression and anxiety. (Gang, 2014)
Further, if yoga will be incorporated with social work, then the results will be awesome.
Because the primary goal of social work is to accelerate the well-being of human and fulfil
basic human needs of society, thereby giving prominence to the well-being of experts,
practitioners and society will be fruitful. (Gang, 2014)
Yoga intervention on the life of suffered Muslim women
Studies reveal that any form of mental disorder has direct impact on human‘s body. It can be
visible in the form of stomach, mental, throat, back or digestion problems, etc. There is a
strong connection between the body and mind. It has also been illustrated by Rothschild in
her book ―The Body Remembers‖ that the body always remember the dreadful experiences
and trauma and keep reacting to it. Further, studies also reveal that the functioning of brain
shuts down actually, when trauma prompts and unable to get open through speech or dialogue
(Teresa, 2013)
Here only, the concept of yoga comes, when talk or speech therapy does not work. Let‘s have
some focus on the benefits of yoga. The list is endless. It helps to reduce back pain,
headaches, arthritis, blood pressure, treats insomnia, etc. and these all symptoms of body
exists majorly due to stress. So, the yoga helps to reduce stress. Besides of above physical
benefits, it is helpful to gain more positive outlook of life, mental well-being of individual,
calmness and mental clarity, awareness of body, attention level, and lastly improves
concentration. ("Benefits of Yoga | American Osteopathic Association", 2021)
These yoga practices include meditation, breathing exercises, etc. Sarvasana has found out to
be the yoga practice which makes an individual to remain mentally open. Further, a yoga
program to treat trauma has been created by Dr. Bessel van der Kolk in Brookline, facilitating
a certification program on trauma and training programs in yoga for professionals, especially
related to mental health (Teresa, 2013).
It can be related to the Bharat as the session of every yoga class ends by doing ‗Namaste‘ and
it has a specific meaning which states that ―the light in me honours the light in you‖ (Teresa,
2013)
So, the yoga is and will also be helpful for those Muslim women who has suffered physically
and emotionally after getting Triple Talaq by their counterparts.
Interconnection between Social work and Yoga intervention and its impact on the life of
suffered Muslim women
Social work is such a profession which has been held responsible to improve the social
functioning of individual. This social perspective of individual can be enhanced by various
means and methods of social work like case work, group work, counselling, etc. but if it gets
assimilated with the concept of mindfulness (a practice of yoga), then the treatment would be
more effective. The major role, here played by Clinical social worker, who practice now a
days, mindfulness. Practices of social work such as empathy can be collaborated with the
mindfulness concept of yoga and the treatment will be then more successful (Gang, 2014).
Mental health social work also based on the principle of guidance and therapy. And the
therapy includes yoga also, to keep the mental state of individual/client calm and stable
("About mental health social work - Think Ahead", 2021).
As already stated, yoga can heal any emotionally and physically disturbed person but if
incorporated with social work, it can do wonders. Same is the case with those suffered
Muslim women, which the paper is researching about.
So, the basic objective of this paper is to evaluate the intervention of yoga and social work on
the Muslim women who have faced the dreadful circumstances after listening to that three ill
words. For this, 5 case studies of Chhattisgarh have been evaluated, out of which 4 are related
to the cases who opted for yoga and 1 case who opted for social work to regain their mental
peace.
Case studies –
Due to ethical reasons, names cannot be revealed.
1. The case is about a woman of Raipur district, who got divorce by instant talaq means. The
worst part is that the case occurred after the enactment of Triple Talaq Act 2019. She had a
love marriage, by surviving 15 years of relationship. The marriage was performed in 2019
by Islamic ritual very secretly as the man‘s parents were not in favour of it, but the client‘s
family were. They have a say that 2 daughters in laws cannot be from the same house or
cannot be sisters. The history is that the client‘s sister had been married to the man‘s elder
brother few years ago. After completion of one month of their marriage, the parents of
man called him back to him and influenced him to give divorce to his counterpart. To get
this done, threatening calls were also placed to the client that if divorce will not happen
then, her sister will pay for that. So, the man gave divorce to the client, after 3 months of
their marriage, by phone citing the ill words instantly ‗talaq, talaq, talaq‘ and she has
forcefully accepted it. The reason behind acceptance of this divorce is that the client
favours this form of divorce as she has a belief that Quran allows it. After that, she was
involved in depression, due to which in a year, reduced 12 kg weight. Further, fear aroused
in her to interact with anyone and also to execute activities on daily basis, to go outdoors,
etc. means she was totally in her mental depression stage. The good point is that she
accepted it and opted for help, by pursuing counselling and doing meditation. After a year
now, by both the techniques, she is healing. A good sign is her recovery in weight. Also,
she has completed her PhD and willing to pursue her career as a professor.
2. The case is about a client of Durg district, who performed arrange marriage to a 10 years
older man in 2016. But the marriage did not persist, due to continuously demand of dowry
from man‘s side and from man himself. And it terminated in 2018, by uttering the word
‗talaq‘ thrice in phone, when the client was in her ‗mayka‘ i.e., maternal home. The whole
maternal family was in shock and tried to sort out the situation, but the in laws were not in
favour of it as they consider this form of divorce as per Islam. And the worst part is that
they asked the client to do ‗halala‘ (a procedure where, if wife wants to come back to her
husband, after Triple Talaq, she can, but only when that wife perform marriage as per
Islam to another man, spend at least one night with him by getting intimate and then got
separation) so that client can come back to her in law‘s home. The family of client were
not in favour of it, as they claimed that Triple Talaq is not an approved form of divorce in
Islam. But no one, even the spiritual leaders did not support them. Lastly, they have to
resort to court for compensation. These all circumstances made the client and her mother
depressed. While, the mother was working, she healed as the time passes. But the client
was in a major shock and it revealed in her body in the form of rashes. She opted for
counselling sessions (a part of social work). Now, she is recovering and ready to get settle
with any good man.
3. A Triple Talaq case from Bilaspur district, where a 29-year-old woman listened that 3
dreaded words from her husband and divorce happened, because the man has affair
somewhere else. The marriage subsisted for 10 years. The client has got a minimal one-
time compensation of Rs. 20,000 only. It was a very critical situation to survive with this
much of amount only, while having one daughter also. She decided to shift to her maternal
home. For 5 years, she has been pursuing education, but the depression caught her for
almost 3 years. Also lost 9 kg of weight and use to remain silent in that period. The fear
from everyone was so much embedded in her, that for the starting 6 months after divorce,
she even did not take a step outside of home. The incident has hampered her mentally and
physically. To overcome from this, her parents opted for her counselling sessions and
supported her to pursue education. Now, she wants a job and is satisfied while being alone.
4. A case of 23 years old client belonging to Rajnandgaon district has been cited who
performed marriage at the age of 16 only. After 5 years of their marriage, husband gave
divorce instantly via SMS, due to having affair with someone else and leaved the client
helpless with a daughter, with no compensation. After that she resorted to a private shelter
home, as her maternal home belongs to her brother and sister-in-law who did not want the
client to stay there, further the friends and other relatives also refused. She uses to earn by
working as a maid in nearby houses. She had accepted divorce by this means, as she thinks
that it is as per Islam. In these years, she has developed migraine and underweight. The
owner of that shelter home where she is residing, use to take yoga classes, so the owner
took the responsibility of client also, and the result is positive only. Her quality of life is
improving at a fast pace.
5. A case of Durg district, where a client has performed arrange marriage in 1990 and got
triple talaq after 15 years, because her husband had an affair with her sister-in-law. She has
been left with 1 daughter and 1 son, with no compensation. Initially she resorted to her
maternal home, but after that started to living separately in a slum area and use to earn by
taking art and craft and mehendi teaching classes. These were the only meagre amount she
use to got, by which only she made her children independent today. But after the incident,
she tried to commit suicide also. In that situation, a social worker helped her to regain her
mental and financial status by suggesting her the job and business and inspiring her that
what she can do. Although she was earning, but at that psychologically very disturbed. She
also developed high Blood pressure. Few years later, her son pursued a job in Pune and her
daughter also is independent. Now the financial position is very good. But still, the client
was dissatisfied. Her son suggested her to pursue social work, which she always wanted to
do. As a result, she started offering help of any kind to the needy. Now, she has established
her own Charity organization, the name cannot be revealed, due to ethical concerns and is
very happy and satisfied now.
Result and Conclusion

The origin of culture of Bharat is dateless and has never talked and observed about divorce.
Even the culture did not know and think about separation. It was the with the advent of
Muslims, 1500 years ago, that the concept of divorce emerged, because they use to perform
contract type of marriages, instead of sacrament and as we all know, contract can be broken,
so the marital relationship can also be terminated. But the institution of marriage does not
include only union of male and female to satisfy sexual gratification, rather it involves
feelings, emotions, compassion towards each other. The thought of separation from each
other is very devastating and it effects the spouses physically and psychologically. But the
Muslim culture alone cannot be blamed. Because the actual procedure of divorce among their
community is so tough and lengthy that no one wants to pursue it and if pursued than patch
up happens always. It is the misuse of this practice, which is creating problem, leaving
women in a very pathetic and pitiful condition. The condition, especially mental disturbance
which Muslim women faces, can be and is being dealt with the help of various measures,
which includes yoga and social work at the top. While Yoga has the power to heal internally,
social work has the power to heal socially. The combination of both can do wonders and the
examples of this have been cited by illustrating 5 case studies here. These cases revealed that
how Muslim women from various backgrounds changed their lives positively by opting both
the measures.
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https://www.clinicalyogainstitute.com/research
Prevention of Depression in Cancer Patients through Yoga Therapy
Mishra Pradip kumar*

Pandey Kuldeep Kumar**
*Ph.D. Scholar, **Professor & Head , Department of Sangyaharan,
Faculty of Ayurveda, Institute of Medical Sciences, Banaras Hindu University, Varanasi-
Uttar-Pradesh.
Abstract
Depression is a prevalent mental health condition worldwide.The mechanisms underlying

depression remain poorly understood even though stress and it‘s correlates contribute to
multiple aspects of the phenomenology of depression.Thus stress and depression are clearly
Linked as stress may precipitate depressive symptoms. Depression is a common co-
morbidity in cancer cases, affecting more than10 percent of patients. Cancer is a dreadful
disease for which people take cancer conventional therapy for it‘s treatment, as a result of
which may psychologically side effects of start arising which problems depression whose
initial cause is stress due to anxiety and worry. A cancer diagnosis is life-changing, and it is a
source of considerable psychological and emotional stress. Nonpathological sadness may be a
normal response to a cancer diagnosis, however, major depressive disorder occurs as a result
of patients' stress. There is a dire need to identify and treat depression in cancer patients to
enhance quality of life and reduce mortality. A possible link between the chronic stress
response, which can predispose patients to depression, and the risk of mortality from cancer
is also explored. The complex interactions between the endocrine, nervous and immune
systems are still being elucidated. Depression is also often caused by a lack of
neurotransmitters in the brain. Neurotransmitters are chemicals found in the brain that
establish co-ordination between different parts of the brain and body. Their deficiency also
reduces the circulatory system of the body and symptoms of depression appear in the
person. In the majority of people with major depressive disorder only 50 percent of people
use allopathic treatments to reduce symptoms of depression. To overcome depression, we use
different dimensions of yoga therapy of complementary therapy to affect the part of the brain
related to depression, which by adopting it increases the amount of neurotransmitters.In this
way the use of additional therapeutic approaches to address stress and depression, such as
complementary therapies including yoga, can make a significant contribution to alleviating
symptoms.
Keyword- Yoga therapy,cancer, Depression, Pranayama,Meditation(M.S.R.T.).
Introduction-Depression is a relatively common, and yet often overlooked, source of

suffering in cancer patients and a painful emotional response common to all patients facing a
life-threatening diagnosis such as cancer.
Mental health disorders are among the top five most expensive conditions in the United
States, along with cancer heart disease among the noninstitutionalized population.
This mixed symptomatology is very common, with two-thirds of cancer patients with
depression also expressing clinically significant levels of anxiety. Depression leads to poor
quality of life (QOL) and compromises patient outcomes, with depression resulting in higher
mortality in cancer. Individual with this type of chronic illness often report that anxiety and
stress exacerbate depression. Long-term high levels of mental distress in cancer patients can
lead to depression or anxiety and depression. This mixed symptomatology is very common
with two-thirds of cancer patients with depression also expressing clinically significant levels
of anxiety.
Depression is frequent in oncology. Despite its apparent impact on patients, it continues to be

under-diagnosed and under-treated. There are many reasons for this, such as physicians
underestimation of depressive symptoms their widespread presence in the context of cancer
the entanglement of depressive symptoms with those associated with cancer and its treatment
or indeed physicians difficulty with emotional symptoms finding.
Depression in Cancer Patient-To understand depression, there is a need to understand

anxiety and stress to understand stress, we have to understand the structure of the brain in the
simplest way. The human nervous system is very complex, but its simplicity will understand
the structure of the main part, which is directly related to depression. Limbic System
Information is gathered in the limbic system and from this our things stay in our memory.
Hypothalamus- It is located just above the pituitary gland and between the two pathways of
the optic nerve. There is a part that is related to homeostasis. It controls our emotions. The
reaction to pain, hunger, thirst, happiness, sadness, anxiety, anger and behaviour etc. is done
by the hypothalamus itself. Hypothalamus regulates body temperature, so it is called It is
called the temperature control room. It regulates the sympathetic and parasympathetic
nervous system. The hypothalamus gives commands to the rest of the body in two ways.
Autonomic Nervous System This allows the hypothalamus to control blood pressure, heart
rate, breathing, digestion, sweating and all sympathetic and parasympathetic functions.
Hippocampus – There are two types of hormones in the hippocampus that are twisted back
from the amygdala, it seems to be very important in converting the things going on in the
brain into memory at the same time so that we can remember those things for a long time. If
the hippocampus is damaged, humans cannot retain old and new memories. The amygdala -
These are two almond-shaped groups of neurons located below the hippocampus and on
either side of the thalamus that respond to stimuli when an electric current is applied.
Limbic and Hypothalamus System – Limbic and Hypothalamus System emotions take birth
in the body and information from the body's sense organs and senses of knowledge is
collected here and distributed to different parts of the brain according to the process. If there
is a threat from a stimulus, the information is sent to the brain by sensory neurons and the
response immediately occurs in the motor system of the brain which carries messages to the
various muscles of the body. Such a condition is called acute stress, but due to some reasons
such as incurable disease like cancer a person suffers from anxiety. And it is analyzed in the
cortex. According to the analysis, the response again comes back to the limbic and
hypothalamus systems, this process gives rise to constant mental stress. His reaction is not
immediately displayed by the motor system. He has a strong desire to hide the feelings. The
message is sent by the limbic and hypothalamus to the pituitary gland from where stress
hormones are secreted and under constant stress, the sympathetic nervous system dominates
and adrenaline and noradrenaline are secreted and almost inactivates the parasympathetic
system. And man gets affected by the problem of depression.
The chronic nature of depression, particularly the "kindling" effect whereby each
episode of depression increases the likelihood of another recurrence, suggests longterm
neurobiological consequences. Given that environment influences gene expression
(epigenetics) and that epigenetic changes can affect an individual's perception of the
surrounding environment, then in the context of depression there cannot be a strict dichotomy
between genes and environment. Rather, the Lutyen P, Blatt SJ, Van Houdenhove B,
Corveleyn J. Depression research and treatment: are we skating to where the puck is
going to be? Clinneuroregulation of mood and stress response is most likely to have a
cyclical relationship, as life stress may result from an incurable disease such as cancer and
life stress may result in depression.
Depression is a serious mental health concern that will touch most people's life directly or
indirectly, affecting 350 million people worldwide. It can affect a person's ability to work,
form of relationships, and destroy their quality of life. At its most, severe depression can lead
to suicide.
This means that coping with stress can break this chakra, so complementary therapies include
yoga therapy, a therapy that may be helpful for depression by modulating stress responses.
Symptoms and diagnosis-
To be diagnosed with depression according to the Menu of Mental Criteria, the patient must
have either a depressed mood or a low level of interest or pleasure in activities for at least two
weeks. In addition, four or more of the following must be present: significant weight changes,
hypersomnia or insomnia, psychosomatic changes, fatigue, feelings of guilt or worthlessness,
poor concentration or cognition, and recurrent thoughts of death or suicide. The symptoms
must also cause significant distress or impairment, and must not result from the physical
effects of a substance or disease.
Assessment –
1.Hamilton Depression Rating Scale (HDRS)Questionnaire- It is a self-rated

questionnaire which assesses the psychological depression. The HDRS (also known as the
Ham-D) is the most widely used clinician-administered depression assessment scale. The
original version contains 17 items (HDRS17) pertaining to symptoms of depression
experienced over the past week. Although the scale was designed for completion after an
unstructured clinical interview, there are now semi-structured interview guides available. The
HDRS was originally developed for hospital inpatients, thus the emphasis on melancholic
and physical symptoms of depression. A later 21-item version (HDRS21) included 4 items
intended to subtype the depression, but which are sometimes, incorrectly, used to rate
severity. A limitation of the HDRS is that atypical symptoms of depression.
Yoga therapy -
Yoga is an ancient form of exercise for body and mind. It aims to improve strength,
flexibility and breathing through a series of postures and movements. It is a whole body
philosophy that started over 5,000 years ago in India. Yoga aims to create harmony between
your mind, body and spirit to help you feel calmer. It is promoted as a way of staying healthy
and preventing illness .There are about 84 main postures that you can do standing, kneeling,
sitting or lying down. There are several different styles of yoga including: Hatha, Iyengar and
Ashtanga yoga. Yoga works with the breath (pranayama). It improves strength and flexibility
through a series of asanas (postures). Yoga uses meditation to aid in deep relaxation.
i.Hathh yoga, ashtanga yoga, Bhaktiyoga, mantra yoga, Dhyan Yoga,Karma yoga, Raj yoga.
Appear like different types of yoga due to different methods and techniques, but the main
objective of all of them is liberation. Salvation or to attain samadhi, the highest state of chitta
(Conscious) by controlling it‘s vrittis (tendencies desire) arising in it so It is a experimental
science.Yoga has got the potential to bring prosperity and happiness to any body from any
profession. Since Yoga brings about suitable changes in the behavioural pattern and the
attitude of a person.Western countries person have understood that Yoga is a means to
manage stress and to lead a healthy and happy life.
In March 2010 a review of studies into yoga for patients with cancer was published. It
included 10 trials. It found that yoga could help to reduce anxiety, depression, tiredness and
stress for some patients. And it improved the quality of sleep, mood and spiritual well being
for some people. The authors of the study said that overall yoga may be associated with some
positive effects on psychological wellbeing for people with cancer. But the review results
have to be used with caution because there were some weaknesses and differences in the
research studies include.
Yoga therapy is the process of empowering individuals to progress toward improved health
and well-being through the application of the teachings and practices of Yoga.
The modern term, ‗Yoga therapy‘ was coined by Swami Kuvalayananda in the 1920s who
believed the changes it would be possible to measure the physical and physiological changes
that occurred through yoga practice. Although the main subject of yoga is to climb to the
highest peak of the spiritual path, in addition to many spiritual purposes from yogic practices,
so that everyone can get direct and sure benefits, yogic treatment or yogic therapy method is
adopted for the retirement of diseases, it is called yoga therapy. It is said that according to
Ayurveda -
मा किमाव्माभधशरयणी वाभचककत्वा भनगध्मते।।means various verbal resources, the measures by

which the disease is resolved, they are called medicine. Yogic therapy means to cure diseases
through yogic science ie yogic actions. In this way, the following yogic therapy is given for
the prevention of mental disorders, depression-
1.Yogic Sukshma Vyayam Of Dhirendra Brahmachari-
A. Buddhi Tatha Dhriti Shakti Vikasaka-Developing the mind and Will Power)
Posture: With feet together, the body erect and the mouth closed, tilt your head back as for as
it will go and keep the eyes wide open.
Concentration-On the crown of your head, Inhale and exhale rapidly and vigorously through
nose.
Time-25times B.Smaran Shakti Vikasaka-Developing the memory.
Posture – Body erect, feet together and mouth normal position and the eyes must focus on a
spot 5 ft.in front of toes.
Concentration -Brahmarandhra(anterior fontenllae),Inhale and exhale through nose

vigorously.
Time-25 times
C. Medha Shakti Vikasaka -Developing the intellect.
Posture – Keeping your feet together close eyes and straight your spinal cord, Chin should be
lowered to rest on the eternal notch.
Concentration- on your enhale and exhale (Breathing)
Time
2. Pranayam-
Generally Pranayama means regulation of breath. 2/49
तिस्भन ् वभत श्वावप्रश्वावमोगाभतवलच्छे द:।।२/४९
A.Nadishodhan- Purification of channels /Nadies- . Nadi means Channel or Flow of energy,

Shodhan Means Purification.
By inhaling from the left nostril, laxative from the right nostril and laxative from the left by
supplementing it with the right.
Awareness- On Ajana Chakra
3.Meditation-Mind Sound Resonance Technique- Mind sound resonance technique (MSRT)

is one of the advanced mindful relaxation yoga techniques that uses mantra to generate
resonance, which mainly works through the Manomaya Kosha to induce deeper relaxation
for both mind and body.
Conclusion- On such a review, it has been found that due to cancer, a person suffers from
anxiety, due to which the routine, food becomes unbalanced and a state of stress arises and
stress leads to a state of depression, which increases serotonin, dopamine and noradrenaline.
Hormones become erratic. In this way, the signals generated by pranayama and yoga go to
the cerebral cortex, the input from the limbic and hypothalamus systems and negative
thoughts. Helps to release and tries to make that negative and gloomy state into a positive and
hopeful state, due to this the association of happy hormones gradually decreases, the
secretion of endorphins and starts increasing, the parasympathetic nervous system starts
functioning again And the body parts release the tension, due to which the energy in the body
is controlled. This state protects the body from the side effects of excessive secretion of stress
hormones and makes depression free. Therefore, in yoga therapy, pranayama, meditation has
a very positive effect on the mind, due to which there is a balance of hormones, due to which
the family contributes as a creative unit to the society and the country.
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The Interrlatedness of Social Work and Ayurveda

Amit Kumar* Rabindranath Sarma**
*Ph.D. Research Scholar, **Associate Professor, Dept. of Tribal Studies
Central University of Jharkhand, Ranchi, India
Abstract
Social Work and Ayurveda is having common objective that focuses on wellness of people at
individual, group and community level. Social work is practice based profession through
which first- line health, physical and psychological health services can be provided at the
gross root level. In the same way Ayurveda also provides the first line health support at the
gross root level. Ayurveda and Social work have been practiced since ancient times later
became profession. Both follow the holistic approach of interventions for healthy life style
mostly related to mind and body of people at individual, group and community level. Social
workers help people in the access of health-related services and education so that optimal
health can be maintained for day-to-day functioning. Health is not a commodity that can be
bundled and disseminated, consequently, the vast majority of individuals relies on the
assistance from an external perspective for the better wellbeing fulfillment. This has been
known as Prajna (Health Intelligence) in Ayurveda having three components Dhi, Dhrti and
Smrti. Dhi talk about the intellect which understands, Dhrti is will power that acts upon
understanding and Smrti is the ability to recall what has been understood at the appropriate
moment, so, the right knowledge about any diseases and its cure through the Ayurveda can be
spread with the help of social worker otherwise wrong understanding when translated into
action can leads to illness. The exhaustive literature research is followed for this article in
which the author discusses the interconnectedness of social work and Ayurveda mostly based
upon the secondary source having both qualitative and quantitative data.
Keywords: Social work, Ayurveda, Health, Intervention, Prajna (Health Intelligence)
Introduction
Social work profession is practice based profession which is having the major aim based on
the principle of social justice, human rights, social health, collective responsibility,
empowerment, equality etc. Social work as a profession has history of origin and
development associated with the resolution of problems of poor people related to health,
education, housing, and working in industries in west countries. Social worker has role
mostly related to its root in poverty relief administrator (Nanavatty, 1995). Earlier, it was
seen as charity but slowly the social work became profession more than charity where social
worker work with the focus on holistic analysis and provides appropriate and targeted
services to meet the multifaceted need of individual, groups and communities.
The primary goal of social work is to aid people, organisations, and communities in
overcoming obstacles (Bhattacharya, 2012). Social work is practice based profession through
which first- line health, physical and psychological health services can be provided at the
gross root level. Social workers help people in the access of health-related services and
education so that optimal health can be maintained for day-to-day functioning. Ayurveda
provided the first line health support at the gross root level to the individuals, group and
community. Where there were no any allopathic practices for the treatment of illness,
Ayurveda helped people to get relief from many critical diseases. It provides natural solution
to any diseases with the help of resources available in the surrounding. Ayurveda and Social
work have been practiced since ancient times later became profession. Indian Knowledge
System has many evidences of practicing Ayurveda where the knowledge has been
transferred orally related to the medication. In contemporary world, this traditional
knowledge has helped people in treatment of many diseases in rural areas. The right
knowledge transmission was not possible if people had not cooperated to each other. This
cooperation is social work, where each individual, group and community has worked together
for the resolution of health-related problems. Social work has its root in Indian culture where
every one tries to help each other in case of having any problems.
This article will majorly talk about the interconnectedness of social work with Ayurveda
based upon exhaustive literature study and secondary information available in books,
journals, newspapers, conference proceedings etc.
Social Work as a Profession

Social work is a relatively recent field of study that focuses on the scientific diagnosis and
treatment of psychosocial issues. It is a professional service based on scientific knowledge
and abilities that has been linked to numerous scientific disciplines such as psychology,
economics, sociology, anthropology, and political science in the contemporary era
(Bhattacharya, 2012).
According to the National Association of Social Workers, Social work is profession where,
social workers help people perform the best they can in their environment, in addition to that
by Bureau of Labor Statistics, ―Social workers assist individuals solve and manage with
issues in their everyday lives" (Cocco, 2021).
In 2014, International Federation of Social Workers (IFSW) and International Association of

Schools of Social Work (IASSW), Social Work has been defined as both a practice and an
academic study that fosters societal change and growth, social cohesiveness, and individual
empowerment and liberty. Social work is based on principles of social justice, human rights,
communal responsibility, and diversity respect. Social work involves individuals and systems
to solve life difficulties and improve welfare, based on ideas of social work, social sciences,
humanities, and indigenous knowledges. As per recent definition given by Scott Wilson
(2021), ―Social work combines psychology, community engagement, and practical knowledge
of social services to assist people and communities in need meet basic needs and achieve
happiness and independence‖ (Wilson, 2021).
In the health-care field, social work had a major presence. Social work helps in treatment of
psycho-social problems. Psycho-social factors that impact personality are referred to as
psycho-social problems. Social functioning is usually challenging for those who have the
psychosocial disorders. Individual personalities are shaped by social variables such as
socialization, peer pressure, parental support, cultural and religious background,
socioeconomic situation, and interpersonal connections. As per the standpoint of social work,
problems are frequently intertwined. It varies in complexity from simple to complicated.
There are countless answers to every problem. Individuals and communities, on the other
hand, are perplexed by the problem and its remedies. The social worker's occupation also aids
the client in selecting the best options for him or her. This profession aids the client in
comprehending and dealing with the situation. It also guards against the recurrence of similar
issues in the future (Government of Kerala, 2016).
There are many branches of social work, which is mostly related to the Ayurveda is Mental
Health and Clinical Social Work and Mental Health and Substance Abuse Social Work. In
Mental Health and Clinical Social Work, Clinical social workers are one of the best
categories of mental health care providers in the country. They provide mental health
treatments in both urban and rural settings, and they may be provided with the license of
mental health professional as per expertise in the area. While in case of Mental Health and
Substance Abuse Social Work, social worker assists the Individuals, families, and
communities in recovering from substance abuse. They provide treatment a much-needed
ecological perspective by focusing on the client's relationship to his or her family and
neighborhood, community support networks, cultural attitudes, and policies. As a result,
social workers who have been educated to treat alcohol, tobacco, and other drug addictions
can be found undertaking case management, group and individual treatment, family
counselling, advocacy for employment and housing needs, community resource creation,
education, and policymaking (NASW, 2021).
Therefore, the social worker must be knowledgeable about numerous diseases, their origins,
diagnosis, and treatment options. The societal implications of these disorders should be
recognized by social workers. The social worker is concerned with the impact on the family,
the resources accessible to the client, and the governmental and nonprofit resources available
to assist the client.
Ayurveda: Health and Life Sciences

Ayurveda literally means "Science of Life‖, and it embraces all kinds of life, including
human, animal, and plant life. However, in a practical sense, it has evolved to relate mostly to
a human health system (Balasubramanian, 2019). The knowledge of Ayurveda was
transferred through generations orally and later on it become codified in manuscript like
Charak Samhita, Sushrut Samhita, Kasyapa Samhita and Bhela Samhita.
Ayurveda is often translated as knowledge of life. it is made up of two words ‗Ayus‘ and
‗Veda‘. ‗Ayush‘ means that which is moving to its end or death. In other words, life is
moving towards the death. It is dynamic and continuously moving or changing. Ayush is
combination of multiple factors called Samyoga. Ayush is Samyoga of Self, Mind, Senses
and Body, which are sustained by nutrition and the generation of the life force. The word
‗Veda‘ is derived from the root ‗Vid‘ meaning ‗to know‘. Veda means existence and
experience which can be conceptualized. It represents the cycle of the knowledge building.
So, Ayurveda begins with the encounter with existence(observation), its conceptualization,
analysis and experience. ―Ayurveda is the process of understanding the span, hemodynamics
and continuity of life by observation of real-life encounters, conceptualizing the encounters
by processing data into information and knowledge, critically analyzing the knowledge to
have deep experience of existence itself, a profound experience of life itself. Ayurveda helps
us to get insights about life so that we can obtain life, life span and quality of life‖
(Vidyapeetham, 2021).
Ayurveda has contributed in many potential ways some of its potential contributions can be
categorized as follows:
1. Nature Centered Medicine:

Ayurveda offers a nature-centered approach to medicine and health care in this area, and
believes that the natural resources surrounding people developing in a community are the
greatest alternative for a healthy existence. Lifestyle, diet, and medications must all be
tailored to the geographical and seasonal conditions. This knowledge of ancient medicines
should be used to new Ayurvedic uses.
2. Person Centered Medicine:
It also promotes a person or patient-centered medical approach. Treatment, lifestyle, and food
should all be tailored to the person. Because the treatment strategy that works for one person
may not work for another, randomized controlled trials (RCTs) must be adapted to assess
Ayurvedic treatments. With the use of modern breakthroughs, ayurvedic evaluation
connected to physical and mental disorders may be examined or explored.
3. Integration of lifestyle, diet and medicine:
Ayurveda also provides templates for developing a comprehensive approach to therapeutic
treatments that include a balanced combination of lifestyle, nutrition, and medication. With
careful planning of lifestyle and nutritional modifications, the use of medicine can be
maximized.
4. Mind Body Medicine:
Ayurveda also links personality qualities and mind-body interactions to the ultimate cause of
ailments. The Ayurvedic approach to healing includes spiritual, psychological, and
behavioral methods. Meditation, Mindfulness, Yoga, and Spiritual Counseling are all possible
areas where Ayurveda might contribute to new study.
5. Complex Formulations from Herbal, Animal and Chemical Sources:
Ayurveda provides a fresh viewpoint on the creation of complicated formulations based on
synergistic principles. Traditional Ayurvedic writings give a framework and examples for
mixing herbal, animal, and chemical medicinal sources in sophisticated ways to create multi-
component, multi-targeted formulations. Serious research may usher in a new age of

pharmacogenomics, with a shift away from chemicals and toward molecular cocktails based
on rigorous molecular combinatorics methodologies.
6. Preventive and Predictive Medicine:
Ayurveda places a strong focus on understanding one's constitution in order to forecast and
prevent disease. A potential field for joint study exists between modern genetic discoveries
and ancient Ayurvedic wisdom. In Ayurveda, bio-cleansing is a one-of-a-kind preventative
intervention to neutralize and eliminate metabolic wastes that might disrupt the body's
processes.
7. Healthy Ageing:
Ayurveda is sometimes referred to be the science of immortality. Ayurveda places a strong
focus on health span rather than life duration. Ayurveda considers healthy ageing to be
possible, as long as cognitive capacities and mobility are preserved. In scientific
investigations, rejuvenative medicines and regimens known as Rasayana in Ayurveda have
shown a lot of promise.
Health is not a commodity that can be bundled and disseminated, consequently, the
vast majority of individuals relies on the assistance from an external perspective for the better
wellbeing fulfillment. This has been known as Prajna (Health Intelligence) in Ayurveda
having three components Dhi, Dhrti and Smrti. Dhi talk about the intellect which
understands, Dhrti is will power that acts upon understanding and Smrti is the ability to recall
what has been understood at the appropriate moment. Covid-19 pandemic said that if humans
have to live in the world, they would have to wear masks. The world is very much like this
pandemic situation, the world makes us to wear mask all the time. Ayurveda is a mirror to see
ourselves. The Ayurvedic method of knowing oneself is like unmasking in front of the
mirror. The personality is individual‘s mask, until one does not understand his personality in
total way, he will not be able to unmask himself (Vidyapeetham, 2021).
Interrelatedness of Social Work Profession and Ayurveda

The social work and Ayurveda are very much interrelated to each other as both of them talk
about the wellness of human beings at individual, group and community level. Social work
and Ayurveda both provides the first line health support to the human beings at the gross root
level. The right knowledge about any diseases and its cure through the Ayurveda can be
spread with the help of social worker otherwise wrong understanding when translated into
action can leads to illness. Ayurveda works on the principle of dynamic approach which
means changing or continuously adapting itself, which is very much similar to social work.
Social work also believes in acceptance of process of change. Ayurveda and social work both
have the social importance as both reach to its objective with the help of people participation.
Ayurveda also tries to understand the human‘s personality so is the social worker in the
process of problem-solving approach. Ayurveda and social work both studies and gives the
importance on the life span process. Ayurveda reveals insights of self, mind and body while
social work also emphasis on the socialization process which involves the learnings from the
conception to death. The part of Prajna in Ayurveda talks about the right knowledge about the
medication otherwise wrong understanding leads to a serious problem. Social worker also
focuses on awareness about the correct information related to any problems.
Conclusion
Social work in association with Ayurveda can be well spread in India to increase the wellness
of human beings leading towards well balance between mind and body. Social work is
interdisciplinary in academic, so, Ayurveda will help it in becoming more dynamic and
problem solving. Ayurveda is very much associated with natural resources for its practice
which can be very much helpful for the social work in preventive model of health social
worker where instant solutions to the less dangerous diseases can be provided. It is the need
of the hour to promote our Indian Knowledges system in association with social work
profession.
References
Balasubramanian, A. (2019). Vrikshayurveda: An Overview and It's Relevance for Agriculture Today. Asian
Agri-History, 77-98.
Bhattacharya, S. (2012). Social Work : An Integrated Approach. New Delhi: Deep and Deep Publications Pvt.
Ltd.
Cocco, J. (2021, December 15). What is social work? Retrieved from Council on Social Work Education:
https://www.cswe.org/Students/Discover-Social-Work/What-is-social-work
Government of Kerala, D. o. (2016). SOCIAL WORK. Thiruvananthapuram: State Council of Educational
Research and Training (SCERT).
Nanavatty, M. C. (1995). Social Change and Social Action : An Emerging Myth of the Profession of Social
Work. Asia Pacific Journal of Social Work, 75-87.
NASW. (2021, December 16). Types of Social Work. Retrieved from National Association of Social Workers
(NASW): https://www.socialworkers.org/News/Facts/Types-of-Social-Work
Vidyapeetham, A. V. (Director). (2021). Āyurveda [Motion Picture]. Retrieved December 16, 2021, from
https://www.youtube.com/watch?v=UOkc6EFZOVU&ab_channel=RashtramSchoolofPublicLeadershi
p
Wilson, S. (2021, May 11). Definition of Social Work. Retrieved from Human Services Guide:
https://www.humanservicesedu.org/definition-social-work/
Effects of Yoga and its Ability to Increase Quality Of Life

Amit Chandra
Research Scholar, Dept. Of Physical Education
Shri JJT University, Jhunjhunu, Rajasthan
Abstract
Yoga is a sort of mind-body exercise that blends bodily activity with a focused interior
emphasis on self-awareness, breath, and energy. The four basic ideas that underpin yoga's
healing technique are taught and practiced. Yoga increases serotonin levels while lowering
monoamine oxidase, an enzyme that breaks down neurotransmitters and cortisol, which helps
to alleviate sadness. A range of therapy strategies are available for the treatment of depressive
disorders; nevertheless, many patients turn to complementary therapies due to
pharmacological side effects, lack of response, or just a preference for the complementary
approach. Yoga treatments have been found in a number of studies to aid persons with
depression, stress, and anxiety. Long-term exposure to stress weakens the immune system
and increases disease susceptibility, as well as physical and mental health problems including
anxiety and depression. When utilized to manage and relieve both acute and chronic stress,
yoga and meditation can assist patients in overcoming other disease-related co-morbidities
and improving their overall quality of life. Yoga-based treatments, as a non-pharmacological
therapeutic option, are a feasible option for treating mood disorders. More study into yoga as
a therapeutic intervention for depressive disorders is needed, with future studies aiming to
discover which yoga-based therapies are the most effective, as well as what degrees of
depression severity are more likely to respond to this method. Yoga has been shown to
improve feelings of well-being, relaxation, efficiency, interpersonal relationships,
attentiveness, lower irritability, and encourage an optimistic outlook on life, making it a
complementary therapy or alternative method for medical therapy in the treatment of stress,
anxiety, depression, and other mood disorders. While modern medicine has the ability to heal
physical diseases and alleviate psychological concerns in many situations, it is believed that a
solely medical approach is far less effective in curing the emotional, intellectual, and
personality components of the human organism.
Keywords: Yoga, stress, anxiety and quality of life.
Introduction
Yoga, a 3,000-year-old practice, is today viewed as a holistic approach to health in the
Western world, and is designated as a kind of Complementary and Alternative Medicine by
the National Institutes of Health (CAM). The term "yoga" is derived from the Sanskrit root
"yuj," which signifies "union" or "yoke," as well as "directing and concentrating one's
attention." Regular yoga practice increases strength, endurance, and flexibility, as well as
kindness, compassion, and self-control, all while creating a sense of peace and well-being.
Sustained practice also leads to crucial consequences such as a shift in perspective, more self-
awareness, and more energy to live life completely and with true pleasure. Yoga induces a
physiological condition that is the polar opposite of the flight-or-fight stress reaction, and this
disruption in the stress response can lead to a sense of balance and oneness between the mind
and body.
Yoga is a type of mind-body exercise that combines muscular exertion with an internally
directed focused concentration on self-awareness, breath, and energy. The teachings and
practices of yoga's healing method are based on four main concepts. The first premise is that
the human body is a holistic organism made up of numerous interconnected dimensions that
are inextricably linked to one another, and that the health or disease of any one dimension has
an impact on the others. Individuals and their requirements are unique, thus they must be
handled in a way that recognizes this, and their practice must be adapted accordingly,
according to the second principle. The third point is that yoga empowers the pupil; the
student is their own healer. Yoga involves the student in the healing process; by taking an
active position in their health journey, the healing comes from within, rather than from an
outside source, and the learner gains a stronger feeling of autonomy. The fourth premise is
that a person's mental condition and quality are critical to their healing. Healing occurs more
rapidly when the individual has a good mind-state, however healing may take longer if the
mind-state is negative.
Patanjali initially articulated yoga theory and practice in the Yoga Sutras, a classic literature
widely regarded as the canonical source on yoga. Many people today associate yoga solely
with asana, or physical practice of yoga; however, asana is only one of many tools used to
heal an individual; only three of the 196 sutras mention asana, and the rest of the text
discusses other aspects of yoga such as conscious breathing, meditation, lifestyle and diet
changes, visualization, and the use of sound, among others. Patanjali offers an eight-fold road
to consciousness and enlightenment known as ashtanga, which literally means "eight limbs,"
in his Yoga Sutras.
The eight limbs are a set of ethical principles for living a meaningful and purposeful life; they
serve as a prescription for moral and ethical behavior and self-discipline, focusing on one's
health while recognizing one's spiritual essence. Although each of the eight limbs can be
employed alone, the physical postures and breathing techniques used in yoga philosophy
prepare the mind and body for meditation and spiritual development. Many distinct yogic
practices have been formed based on Patanjali's eight limbs. Each has its unique method of
illness prevention and treatment. The physical postures and breathing techniques of Hatha
yoga, as well as meditation, are the most often practiced parts of yoga in the Western world.
Hatha yoga uses a sequence of bodily postures, movements (asanas), and breathing methods
to improve the physical body's potential (pranayama). Hatha yoga breathing methods
concentrate on mindful intake, breath retention, and emission. Blockages in the body's energy
channels are cleansed and the body energy system becomes more balanced via the union of
the physical body, breath, and focus while doing the postures and exercises. Although there
are many other types of Hatha yoga, the bulk of the research in this book used the Iyengar
method. The Hatha yoga Iyengar technique is based on the teachings of yoga teacher B.K.S.
Iyengar. Standing poses are emphasized in Iyengar yoga to improve strength, stability,
stamina, focus, and body alignment. Props are used to aid learning and change positions, and
instructions on how to use them are provided.
Yoga is a type of mind-body medicine that integrates a person's physical, mental, and
spiritual components to enhance many areas of health, particularly stress-related disorders.
Stress is linked to the aetiology of heart disease, cancer, and stroke, as well as other chronic
disorders and diseases, according to research. Because stress has been linked to a variety of
diseases, it is critical to include an emphasis on stress management and the reduction of
negative emotional states in order to lessen disease burden. Yoga is a type of complementary
and alternative medicine (CAM) that causes a physiological sequence of events in the body
that reduces the stress response. Yoga's scientific research has exploded in recent years, with
several clinical trials aiming to evaluate its therapeutic effects and advantages.
As the popularity of mind-body fitness programmes like yoga grows, it's critical for health
care practitioners to understand the nature of yoga and the evidence for its numerous
therapeutic impacts. Since a result, this literature review is topical and significant, as it gives
information on the therapeutic effects of yoga in various populations for a variety of disorders
and conditions. The use of yoga postures and practice to the treatment of health issues is
known as therapeutic yoga. Yoga therapy is the study of yogic practices and teachings in
order to prevent or relieve structural, physiological, emotional, or spiritual pain, suffering, or
limits. Yogic techniques increase physical strength and flexibility, improve respiratory and
cardiovascular function, aid in addiction recovery and treatment, reduce stress, anxiety,
depression, and chronic pain, improve sleep patterns, and improve general well-being and
quality of life.
Methods
Databases were searched using Google Scholar via a university web browser to find research
papers and treatments that looked into the therapeutic effects of yoga. Initially, the advanced
search tool was used to insert the key terms "yoga" and "therapeutic effects" into the
database. The goal of this search was to find broad information about yoga's therapeutic
benefits in the literature. Then, using the key words or exact phrases "hatha yoga,"
"therapeutic benefits of yoga," "stress," "anxiety," "depression," "pain," and "chronic illness,"
a second search was undertaken. For this review, the following criteria were used: (1) the
article had to be peer reviewed, (2) it had to be published between 1990 and 2009, (3) the
intervention had to include some kind of yoga and/or meditation, and (4) the effects of yoga
on some outcome had to be quantified.
Several processes were followed in order to choose the articles that would be included in this
document. The title was read first. The article was saved to a folder if it seemed relevant to
the study of yoga's therapeutic benefits. The publications that described treatments that used
yoga as a tool to attain a specific health goal were chosen for further examination. After then,
each of the papers was properly read and reviewed. The articles picked cover a wide range of
yoga's advantages, applications, and therapeutic effects.
Results
Depression, anxiety, stress, and insomnia are some of the most prevalent mental health issues
that people seek therapy for using alternative treatments like yoga. Yoga teaches people to
relax, slow down their breathing, and focus on the present moment, moving the balance away
from the sympathetic nervous system and the fight-or-flight reaction and toward the
parasympathetic nervous system and the relaxation response. It slows breathing and heart
rate, lowers blood pressure, lowers cortisol levels, and enhances blood flow to the intestines
and important organs, making it tranquil and restorative.
One of the major aims of yoga is to acquire mental peace and develop emotions of well-
being, relaxation, enhanced self-confidence, efficiency, increased concentration, decreased
irritation, and a positive view on life. Yoga provides balanced energy, which is essential for
the immune system's function. Yoga causes the hypothalamus's posterior or sympathetic
region to be inhibited. This inhibition improves the body's sympathetic reactions to stressful
stimuli and recovers the stress-related autonomic regulating reflex systems. Fear, aggression,
and fury are inhibited by yogic practices, while rewarding pleasure regions in the middle
forebrain and other places are stimulated, resulting in a feeling of happiness and pleasure.
Students who practice yoga and meditation had decreased anxiety, heart rate, respiration rate,
blood pressure, and cardiac output as a result of this inhibition.
Yoga practice relieves depression by increasing serotonin levels while decreasing monamine
oxidase, an enzyme that breaks down neurotransmitters and cortisol. For the treatment of
depressive disorders, a variety of therapeutic techniques are available, however many patients
resort to complementary treatments owing to drug side effects, lack of response, or just a
preference for the complementary approach. A number of studies have shown that yoga
therapies can help people with depression, stress, and anxiety.
One of the earliest and most noticeable advantages of yoga is increased flexibility. With
sustained practice, the muscles and connective tissues around the bones and joints soften
gradually, which is considered to be one reason why yoga is linked to less aches and pains.
Yoga helps to increase muscular mass and strength, which protects against illnesses like
arthritis, osteoporosis, and back discomfort. During a yoga session, the joints are moved
through their complete range of motion, compressing and soaking sections of cartilage that
aren't utilized very frequently and delivering fresh nutrients, oxygen, and blood to the area,
which helps to avoid arthritis and chronic pain. Neglected regions of cartilage will ultimately
wear down and reveal the underlying bone if not properly cared for. Numerous studies have
shown that asana, meditation, or a combination of the two can help persons with arthritis,
Carpal Tunnel Syndrome, back pain, and other chronic diseases feel better. Yoga also
improves balance and enhances proprioception.
Yoga improves blood flow, haemoglobin, and red blood cell levels, allowing more oxygen to
reach body cells and improving their function. Yoga also thins the blood, lowering the risk of
heart attack and stroke, both of which are frequently caused by blood clots. When you twist,
you wring out venous blood from your internal organs and enable oxygenated blood to flow
in. Inverted positions promote venous blood flow from the legs and pelvis back to the heart,
where it is pushed into the lungs and oxygenated. Yoga has been shown in several studies to
reduce resting heart rate, increase endurance, and improve maximal oxygen intake and use
during exercise. Getting the heart rate into the aerobic range on a regular basis minimizes the
chance of a heart attack. While not all yoga is aerobic, even yoga movements that do not raise
heart rate to aerobic levels can help to enhance cardiovascular health.
While yoga is neither a cure for cancer nor a certain strategy to avoid it, it does promote
physical, mental, and spiritual well-being, as well as a sense of calm that many cancer
patients seek. Yoga, breathing exercises, and meditation can help cancer patients decrease
stress, boost healing, and improve their quality of life. Because stress exacerbates the growth
of tumours and other cancer markers, it is extremely vital for persons with cancer to
successfully minimize and manage stress. There are several principles that may be used to
justify the use of yoga-based therapies with cancer patients. Yoga, according to research, has
an energizing influence on mental and physical energy, which promotes fitness and lowers
weariness. Furthermore, when practicing yoga, a strong focus is placed on embracing one's
current experiences, cultivating awareness, and not pushing the body beyond its natural
boundaries. This healthy attitude of acceptance is especially helpful for people suffering with
life-threatening illnesses because it reduces the stress caused by unpleasant symptoms.
Cancer patients are likely to benefit first from the poses themselves, which are meant to train
every muscle, neuron, and gland in the body. The postures target the tension, holding, and
blocking of energy in certain joints and organs. As this tension is released, energy flows more
freely throughout the body, allowing patients to feel a feeling of greater well-being, strength,
and mental, physical, and spiritual balance.
While stimulation is beneficial, excessive stimulation stresses the neural system, and yoga
gives relaxation from excessive stimulation as well as the tensions and busy aspect of
contemporary life. Restorative postures, savasana, pranayama, and meditation promote
pratyahara, or a turning inward of the senses that allows the nervous system to rest, with
increased sleep as a result. In older individuals, pharmacological insomnia therapy is
frequently linked with dangerous side effects such as disorientation, psychomotor
performance impairments, nocturnal falls, dysphoric mood, reduced intellectual functioning,
and daytime drowsiness. As a result, different types of therapy for sleep improvement are
becoming increasingly popular. Behavioral-based educational methods (e.g., avoiding
caffeine or other stimulants before night), relaxation techniques (e.g., progressive muscle
relaxation, yoga, and meditation), and formal psychotherapy are the three types of alternative
therapeutic treatments. Yoga has been examined for its potential effects on sleep and
insomnia due to its capacity to improve relaxation and generate a balanced mental state.
In conclusion, stress has a deleterious effect on the immune system, and long-term exposure
increases disease susceptibility and causes physical and mental health issues such as anxiety
and depression. Yoga and meditation, when used to manage and relieve both acute and
chronic stress, can help people overcome other disease-related co-morbidities and improve
their quality of life.Yoga-based therapies, as a non-pharmacological method of treatment, are
a viable alternative for the treatment of mood disorders. More research into yoga as a
therapeutic intervention for depressive disorders is needed, and future studies should aim to
determine which yoga-based therapies are most beneficial, as well as what degrees of
depression severity are more likely to react to this strategy.
Yoga has been shown to improve cardiorespiratory performance, psychological profile, and
plasma melatonin levels, as well as significantly lower systolic blood pressure, diastolic
blood pressure, mean arterial pressure, and orthostatic tolerance, in addition to its effects on
mood disorders and stress reduction. Yoga also improves the body's cardiovascular efficiency
and homeostatic regulation, which leads to better autonomic balance, respiratory function,
and general well-being. Yoga-based lifestyle changes have also been proven to help in the
regression of coronary lesions and the improvement of myocardial perfusion in CAD
patients. Yoga practitioners had a lower heart rate, as well as lower systolic and diastolic
blood pressure, than matched controls.
Numerous studies have shown that asana, meditation, or a combination of the two can help
persons with chronic pain reduce pain and disability while also improving flexibility and
functional mobility. Furthermore, the need of pain medication was decreased or eliminated in
certain situations. In a sample of healthy, non-obese elders, yoga was also demonstrated to
improve gait function and decrease age-related alterations in gait.
Results reveal a reduction in post-chemotherapy-induced nausea frequency, severity,

intensity of anticipatory nausea, and anticipatory vomiting in cancer patients who practice
yoga. In addition, as compared to the controls, yoga participants reported less anxiety,
despair, and distressing symptoms, as well as considerably lower toxicity ratings. Another
study found that after participating in a yoga intervention, patients had considerably
decreased levels of pain and exhaustion, as well as increased degrees of invigoration,
acceptance, and calm. Yoga, breathing exercises, and meditation can help cancer patients
reduce stress, promote healing, increase energy, lessen side effects from therapy, and improve
quality of life.
The capacity of yoga to improve relaxation and generate a balanced mental state was
investigated in order to determine its impact on sleep quality and insomnia. Regular yoga
practice led in a considerable reduction in the time it took to fall asleep, an increase in total
number of hours slept, and a sensation of being well rested in the morning. In addition, yoga
had a beneficial effect on lymphoma patients' sleep habits. Additionally, yoga courses
increased self-reported quality of life as well as physical function assessments in an aged
group.
The foundations of addiction, according to Buddhist philosophy, are in the mind, and mindful
meditation teaches addicts to accept the inherent impermanence of human experience while
also assisting them in developing a detached awareness of ideas. Yoga and meditation have a
beneficial effect on addictive behavior. Addicts who practice yoga move from self-inflicted
damage and contempt to more respectful, caring, and loving actions toward their body. Yoga
appears to be good in reducing body image problems and useful in the recovery from eating
disorders, as eating disorders are a special sort of addiction. Female yoga practitioners,
compared to non-yoga practitioners, relate their good sentiments and sense of well-being to
yoga practice and report less self-objectification, more contentment with physical appearance,
and less disordered eating attitudes.
Due to heterogeneity in study methods, duration and frequency of yoga courses, and specific
yoga programmes and demographics being investigated, the findings of the aforementioned
studies addressing the psychological and physical consequences of yoga prove challenging to
synthesize and make clear conclusions. Nonetheless, the findings of the research show that
yoga has a wide range of therapeutic effects, advantages, and profound healing capacity.
Discussion
Yoga, which is rapidly gaining popularity in the Western world as a discipline for bringing
the mind and body into unity and harmony, promotes physical, mental, intellectual, and
spiritual health when practiced as a way of life. Yoga is an efficient way to manage and
reduce stress, anxiety, and sadness, and multiple studies have shown its effectiveness in
treating mood disorders.
Treatment for anxiety and depression now consists mostly of psychological and
pharmaceutical therapy; however, mind-body interventions are gaining popularity as a
technique of reducing stress in individuals. Yoga, a type of mind-body exercise, is becoming
a more popular treatment for maintaining wellbeing and treating a variety of health problems
and disorders. Yoga has been shown to increase feelings of well-being, increase feelings of
relaxation, improve self-confidence and body image, improve efficiency, improve
interpersonal relationships, increase attentiveness, lower irritability, and encourage an
optimistic outlook on life, making it a complementary therapy or alternative method for
medical therapy in the treatment of stress, anxiety, depression, and other mood disorders.
Researchers are just now beginning to grasp how practices like yoga enhance human
development, health, and happiness. Mind-body fitness programmes (such as yoga) can help
people achieve serenity, tranquility, and better completeness and integration in their life by
recognizing the interconnectedness of mind, body, and spirit. Yoga's potential as a significant
component of a personal wellness plan should be recognized by health care providers, health
educators, and others. While there are no hard and fast rules for how often you should
practice, the more you practice, the more you profit. Yoga is a personal practice, thus
frequency and length are specific questions with unique solutions. Practice should be done
with caution and tailored to match the requirements and goals of each individual. Individuals
should practice as often as possible, particularly at first. The length of the induction period
depends on an individual's starting level of fitness and health; the more difficult yoga is for
someone at first, the more their body requires it.
While contemporary medicine has the power to treat physical ailments and alleviate
psychological issues in many circumstances, it is suggested that a strictly medical approach is
significantly less efficient in curing the human entity's emotional, intellectual, and personality
aspects.
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Yoga Nidra – A Potential Tool for Controlling Anxiety
Lily Chetia
Yoga Instructor, Department of Yogic Science and Naturopathy,
Mahapurusha Srimanta Sankaradeva Viswavidyalaya, Nagaon, India
Abstract
In the era of 21st century, mental health is a global challenge. Increased stress, depression
and anxiety are the features of modern lifestyle. Among those, anxiety disorder is the
most common mental disorder prevalent not only in India but also worldwide. Anxiety is
a mental health disorder characterized by feelings of worry, fear that are strong enough to
interfere with one‘s daily activities. Symptoms associated with anxiety include short and
choppy breaths, Yoga promotes the use of slow deep breathing techniques use to relax the
mind and body as well as to increase oxygenation. Yoga is a mind-body practice which is
considered one of many types of complementary and integrative health approaches. Yoga
brings together physical and mental disciplines that may help us to achieve peacefulness
of body and mind. This can help us to relax and manage stress and anxiety.
The paper discusses Yoga Nidra, a potential tool for controlling anxiety. Yoga Nidra is a
systematic method which gives complete physical, mental and emotional relaxation.
During the practice of Yoga Nidra, one appears to be asleep, but consciousness is
functioning at a deeper level of awareness. Hence, Yoga Nidra is often regarded as
psychic sleep or deep relaxation with inner awareness. When someone practices Yoga
Nidra, he opens the deeper phases of the mind and consciousness at different levels.
Sometimes it is very close to the senses and at others, it is only possible to understand it
through the auditory channels. In this threshold state between sleep and wakefulness,
contact with the subconscious and conscious dimensions occurs spontaneously. There are
several meditative and relaxation techniques, which effects on the level of various
psychological disorders. Yoga Nidra is probably a best - known technique which gives
complete physical, mental and emotional relaxation.
Keywords: Anxiety, Yoga Nidra, Yoga
1. Introduction
The term Yoga Nidra is derived from two Sanskrit words, ‗Yoga‘ which means union or
one-pointed awareness, and ‗Nidra‘ which means sleep. During the practice of Yoga
Nidra, one appears to be asleep, but consciousness is functioning at a deeper level of
awareness.For this reason, Yoga Nidra is often regarded as psychic sleep or deep
relaxation with inner awareness. When someone practices Yoga-Nidra, he opens the
deeper phases of the mind. During the practice of Yoga Nidra the consciousness is at
different levels. Sometimes it is very close to the senses and at others, it is only possible
to understand it through the auditory channels. In this doorway state between sleep and
wakefulness, contact with the subconscious and conscious aspect occurs spontaneously.
Yoga Nidra is a systematic method of developing complete physical, mental and
emotional relaxation.In the era of 21st century, mental health is a global challenge.
Increased stress, depression and anxiety are the features of modern lifestyle, Anxiety is a
mental health disorder characterized by feelings of worry, fear that are strong enough to
interfere with one‘s daily activities. Yoga is a mind-body practice which is considered
one of many types of complementary and integrative health approaches. Yoga brings
together physical and mental disciplines that may helps us to achieve peacefulness of
body and mind. This can help us to relax and manage stress and anxiety.
2. Yoga Nidra and anxiety

The evils of day-to-day life are deposited in our subconscious mind and in due course
they exert a deleterious influence on our mental make-up.Just as our house must be swept
daily to keep it tidy,to have a normal personality,we must remove the samskaras,the
mental dirt that accumulates daily in our subconsciousmind.Yoga-Nidra performs this
essential service for us,removing our mental abnormalities and clearing the way to
spiritual progress.Swami Satyananda Saraswati (1975) explains Yoga –Nidra as a state of
mind between wakefulness and dream. Everyone feels anxiety from time to time. Few
people get through a week without some anxious tension or a feeling that somethingis not
going to go well. We may feel anxiety when we‘re facing an important event, such as an
exam or job interview, or when we perceive some threat or danger, such as waking to
strange sounds in the night. However, such everyday anxiety is generally occasional, mild
and brief, while the anxiety felt by the person with an anxiety disorder occurs frequently,
is more intense, and last longer—up to hours, or even days.Unfortunately, anxiety
disorders are common. Research shows that up to one in four adults has an anxiety
disorder sometime in their life, and that one person in 10 is likely to have had an anxiety
disorder in the past year. Anxiety disorders are the most common mental health problem
in women, and are second only to substance use disorders in men. Anxiety disorders can
make it hard for people to work or study, to manage daily tasks and to relate well with
others, and often result in financial strain and profound personal suffering. People often
live with anxiety disorders for years before they are diagnosed and treated. If you suspect
that you have an anxiety disorder, it is important to seek professional treatment as soon as
possible. Anxiety disorders are treatable, and early treatment can help to ensure treatment
success. The prevalence of anxiety in the United States is among the highest of all
psychiatric disorders at 28.8%. Anxiety is associated with increased cardiac output and
autonomic nervous system lower heart rate and blood pressure allowing it to be a possibly
effective option for those suffering from anxiety.
Yoga promotes slow deep breathing techniques used to relax the mind and body as well
as to increase oxygenation(pranayama). Because symptoms associated with anxiety
include short and choppy breaths Yoga may be able to treat warning signs of anxiety.3
Yoga has been known, classically, not only as an alternative to exercise but also as a
relaxation technique to reduce the physiological and psychological responses to stress.
The mechanism of action by which Yoga works is probably because of activation of the
parasympathetic nervous system. More specifically, studies have shown that Yoga
increases the neurotransmitter g-aminobutyric acid (GABA) in the brain, which helps in
relieving anxiety.
3. Yoga Nidra
Yoga Nidra is a systematic method of inducing compleye physical, mental and emotional
relaxation. The term Yoga Nidra is derived from two Sanskrit words, ‗Yoga‘ which
means union or one-pointed awareness, and ‗Nidra‘ which means sleep.During the
practice of Yoga Nidra, one appears to be asleep, but consciousness is functioning at a
deeper level of awareness. For this reason, Yoga Nidra is often regarded as psychic sleep
or deep relaxation with inner awareness. When someone practices Yoga-Nidra, he opens
the deeper phases of the mind. During the practice of Yoga Nidra the consciousness is at
different levels. Sometimes it is very close to the senses and at others, it is only possible
to understand it through the auditory channels. In this threshold state between sleep and
wakefulness, contact with the subconscious and conscious dimension occurs
spontaneously. Yoga therapy is one such psycho-physiological treatment.Yogic practices
(including breathing practices, relaxation and meditation) have been found to influence
the activity of the autonomic nervous system in studies of participants with and without
externalising and internalisingbehaviours.Yoga Nidra, is a specific yogic relaxation
practice adapted by Satyananda (1984). Vempati and Telles (2002) employed a similar
Yoga relaxation practice to Yoga Nidra. A number of studies have investigated Yoga
Nidra‘s effect on other psycho-neurophysiological parameters. Changes in brain wave
frequencies (Mangaltheerthan1988), neural structures (Lou et al. 1999), and increases in
dopamine release have been found with the practice of Yoga Nidra (Kjaer et al. 2002).
Additionally, Yoga Nidra has been found to be of equal efficacy as Impiramine, SKY and
electroconvulsive therapy (ECT) in the treatment of patients with depression
(Janakiramaiah et al. 2000). Yoga has been studied as a therapeutic intervention since the
early twentieth century. There are numerous schools of Hatha Yoga (e.g. Iyengar,
ViniYoga, Sivananda, Kundalini, etc.), each of which have a unique emphasis on posture,
relaxation, breath, and meditation. The lack of a single systematized approach makes it
difficult to compare many studies. This is an important consideration in comparing the
research on Yoga. Nonetheless, a growing body of research point to the efficacy of Yoga
as a therapeutic intervention for mental and physical health. Yoga may be effective in
treating mental health disorders including depression (Pilkington, Kirkwood, Rampes, &
Richardson, 2005; Shapiro, Cook, Davydov, Ottaviani, Leuchter, & Abrams, 2007) as
well as anxiety (Kirkwood, Rampes, Tuffrey, Richardson, & Pilkington, 2005; Ross
&Thomas, 2010). Yoga has may also be helpful in treating physical ailments including
high blood pressure, cancer, menopausal symptoms, chronic pain, and epilepsy (see
Bussing, Michalsen, Khalsa, Telles, & Sherman, 2012 for a meta-analysis). Today,
lifestyles such as cigarette smoking, habitual hostility, suspiciousness towards others, a
diet high in fat and low in fiber, and a sedentary way of life leading to many
psychological problems and psychosomatic problems. Stress and anxiety have become
major killers in our developed world, particularly the youth, the college going students
are losing their health and wellbeing. Good health is one of the greatest resources for
vitality, creativity and wealth, while poor health in contrast significantly drains the
aforementioned. Hence it is necessary for the students of higher education to induce a
complete relaxation technique, through which they can prevent themselves from a well-
known disorder. Yoga Nidra is probably best-known technique to induce complete
physical mental and emotional relaxation. Yoga Nidra is a state of consciousness, which
is, neither sleep nor awaken, neither is it concentration nor hypnotism. It can be defined,
as an altered state of consciousness. There are several Upanishads like -Kena, Katha,
Kausitaki, Prasna, Mundaka, Mandukya, Taittriya, Aitareya, Chandogya, Brhadaranyaka
and Svetasvatara which reflect Yoga in one form or the other. Yoga Nidra comes in for
the first time in Mandukyoupanishad. Yoga Nidra was first discussed in Durga Saptasati,
one of the parts of the great, Markandeya Purana. According to the visualizations of
Maharsi Markandeya ―at the end of kalpha when the entire universe was in a deep
relaxation Lord Visnu was lying on the bed of a seepent in the state of Yoga-Nidra‖.
According to Maharshi Markandey YogaNidra is the state of deep relaxation as Lord
Visnu Himself use this marvelous technique-
Utpanneti Tada Loke Sanityapybhidhiyate/
YogaNidram Yada Vishnurjagatyekarnavikrite//
Maharshi Markandey according to his visualizations states in his text Markandey
Purana that at the end of Kalpa when the entire universe was in a deep relaxation Lord
Vishnu was lying on the bed of serpent in the state of Yoga Nidra. In Yoga Nidra, it is
not necessary to concentrate. One should just keep the mind moving from point to
point and be aware of every experience. Later on Hatha-Yoga Pradipika (4.49) took
this term Yoga-Nidra as a means of Samadhi.Even then the practical aspect of Yoga-
Nidra did not come into focus. Great yogi Adya Sankaracarya explained Yoga-Nidra
for the first time in a very specific manner in his text Yoga Taravali(versers 25-26).In
ancient yogic text, Yoga Tadavali, Acharya Shankara describedthe method of Yoga
Nidra as:
Vichhinn Samkalpa Vikalpa mule, Nihshesh nirmurit karmjale/

Nirantarabhyas nitant bhadrasa Jambhrite Yogini Yoga Nidra//
Meaning: For a long time practice, when being disappointed from every resolve an
imagination and every obstacles of karma becomes destroyed, the Yogi gets the state
of Yoga Nidra.
Later on in 1975 onwards Swami Satyananda Saraswati, Swami Rama and Pandit Sri
Ram Sharma Acharya developed their techniques and spread the knowledge of Yoga-
Nidra for a a society. Yoga Nidra is a practice which generally lasts for 20-40
minutes.It is actually a very simple practice, and can learn from a recording.Before
starting , choose a quiet room and close the windows and doors.The most important
thing in Yoga Nidra is to refrain from sleep.The steps for practicing Yoga –Nidra are
as follows-
1. Preparation of the practice

2. Resolve
3. Rotation of consciousness
4. Awareness of the breath
5. Feelings and sensations.
6. Visualization
7. Ending the practice
4. Need of the study

In the present day of materialistic world, people are worried by various problems
originating from their undesirable desires for material wealth. They are not satisfied with
what they get and want to have more and more. Due to their unsatiable desires for
material wealth, they suffer psychologically, from mental stress, anxiety and depression.
In order to get relief from stress and anxieties, they don‘t find any other way out and then
they go to the doctors and intake number of sedative drugs.Due to the adverse effects of
drugs in the treatment of anxiety and depression, and in some cases their lack of
effectiveness, researchers seek nonpharmacological and noninvasive treatment for these
disorders. Yoga exercises was improved the variables of self-description, psychological
status, and the quality of life. Researchers suggest that Yoga as an intellectual and mental
exercise, improves health feeling. Furthermore, Yoga can improve the psychological
conditions for monitoring and managing stress and negative emotions, increase positive
emotions, and help mental balance. Yoga helps in holistic health of a person and thus
improves one‘s lifestyle. The positive psychological and physiological effects of Yoga, is
widely accepted and it can also prevent and treats mental disorders. From various studies
it is known that Yoga as an effective for our health. It brings changes in physical, mental,
psychological health of human beings. Many researches have been done on various yogic
practices which effects on the level of various psychological disorders. Through practice
of Yoga, mental disorder such as anxiety, stress etc. can be managed. There are several
meditative and relaxation techniques, which are very common. Yoga-Nidra is probably a
best-known technique to promote complete physical, mental and emotional relaxation.
5. Objective of the study

1. To analyse the role of Yoga Nidra on anxiety level of an individual.
2. To understand how deep relaxation technique helps in managing mental disorder.
3. To understand, how Yoga Nidra is a potential tool for controlling anxiety.
6. Review of literature
Review of literature carried out integral part of the study as it represents in-depth
knowledge about the study. Literature review also give us current and past trends of
researches in the study and helps to explore a strong base against the subject-matter.
Though we can‘t find exact researches related to the subject, but we have found some
related literature to the study. Some of these related literature done in Yoga Nidra and
anxiety are as follows-
1. Kumar Kamakhya (2010) in his study ―psychological changes as related to Yoga

Nidra‖. The result shows a significant change as practice of Yoga Nidra positively
decreases the regression and guilt levels of both the male and female subjects. In
Yoga Nidra intensifying the awareness of the body stimulates the brain. When the
awareness is rotated on different body parts, it not only induces physical relaxation
but also clears the nerve pathways to the brain.
2. Kamakhya Kumar (2008) in his study ―A study on the impact on stress and anxiety
through Yoga Nidra‖. The result shows that the practice of Yoga Nidra decreased the
anxiety and the stress levels of the subjects of practice group. As Yoga Nidra relaxes
the physical as well as mental stresses, it relaxes the whole nervous system.
3. Rani Monika, Singh Uma, Agarwal Gopal, et. Al (2013) in their study: “Impact of
Yoga Nidra on Menstrual Abnormalities in Females Reproductive Age” studied
Yoga Nidra practice was helpful in patient with hormone imbalance such as
dysmenorrhoeal, oligomenorrhea, menorrhagia, metrorrhagia and hypomenorrhea.
4. Simta, Hancock (2006): “A randomized comparative trail of Yoga and relaxation
to reduce stress and anxiety” studied Yoga was found to be as effective as
relaxation in reducing stress, anxiety and improving health status. Yoga appears to
provide a comparable improvement in stress, anxiety and health status compared to
relaxation.
5. Chaudhary Neha and Pal Vipin Kumar (2016) in their study: “A study on the
effect of Yoga Nidra on stress level of the patient suffering with spondylitis and
backache” studied that the practice of Yoga Nidra half an hour daily showed a
significant reduction in the level of stress among the people suffering with
Spondylitis and Backache.
7. Methodology
Current study is based on qualitative, fundamental and conceptual research methods, which
is descriptive in nature. The study is limited to textual and theoretical through the source
of Yoga books, research papers, articles and websites etc.
8. Discussion
The findings of the study reveal that, there is a significant relationship between
practice of Yoga Nidra and anxiety level
1. Kumar Kamakhya (2010) in his study ―psychological changes as related to Yoga

Nidra‖ .The result shows a significant change as practice of Yoga Nidra positively
decreases the regression and guilt levels of both the male and female subjects. In
Yoga Nidra intensifying the awareness of the body stimulares the brain. When the
awareness is rotated on different body parts, it not only induces physical relaxation
but also clears the nerve pathways to the brain.
2. Kamakhya Kumar (2008) in his study ―A study on the impact on stress and anxiety
through Yoga Nidra‖. The result shows that the practice of Yoga Nidra decreased the
anxiety and the stress levels of the subjects of practice group. As Yoga Nidra relaxes
the physical as well as mental stresses, it relaxes the whole nervous system.
3. Rani Monika, Singh Uma, Agarwal Gopal, et. Al (2013) in their study: “Impact of
Yoga Nidra on Menstrual Abnormalities in Females Reproductive Age” studied
Yoga Nidra practice was helpful in patient with hormone imbalance such as
dysmenorrhoeal, oligomenorrhea, menorrhagia, metrorrhagia and hypomenorrhea.
4. Simta, Hancock (2006): “A randomized comparative trail of Yoga and relaxation
to reduce stress and anxiety” studied Yoga was found to be as effective as
relaxation in reducing stress, anxiety and improving health status. Yoga appears to
provide a comparable improvement in stress, anxiety and health status compared to
relaxation.
5. Chaudhary Neha and Pal Vipin Kumar (2016) in their study: “A study on the
effect of Yoga Nidra on stress level of the patient suffering with spondylitis and
backache” studied that the practice of Yoga Nidra half an hour daily showed a
significant reduction in the level of stress among the people suffering with Spondylitis
and Backache.
From the above relevant studies, we can say that the practice of Yoga Nidra helps to
reduce stress, anxiety and improves health status. It also helps in reducing the level of
stress among the people suffering with Spondylitis and Backache. Yoga Nidra
practice is also helpful in patient with hormone imbalance and it relaxes our whole
nervous system. Hence, we can say that Yoga Nidra is an essential tool for controlling
anxiety.
9. Conclusion
As we know anxiety is a complex combination of the feelings of fear, apprehension and
worry often accompanied by physical sensations such as chest pain and shortness of
breath. The practice of Yoga Nidra helps in building up the coping ability. Various
researches show that the technique of Yoga Nidra can be successfully administered to
manage various psychological disorders. As the various previous studies show that the
practice of Yoga specially Yoga Nidra, Meditation, relaxation significantly lowers all
psychological problems.
References:
1. Kumar Kamakhya (2004), Yoga Nidra and its Impact on Students‘ wellbeing, Yoga-Mimansa
Vol. XXXVI, No. 1; 31-35, April 2004
2. Smith C & Hancock H(2007). A randomized comparative trail of Yoga and relaxation to reduce
stress and anxiety, Complementary therapies in medicine, 15(2), 77-83
3. Rani Monika , Singh Uma , Agrawal Girdhar Gopal , Natu Shankar Madhav , Kala Saraswati ,
Ghildiyal Archana , Srivastava Neena (2013) , Impact of Yoga Nidra on Menstrual Abnormalities
in Female of Reproductive Age , The Journal of Alternative and Complementary Medicine ,

Vol.19 , No.12.
4. Kumar Kamakhya (2008) , A Study on the impact on stress & anxiety through Yoga Nidra ,
Indian Journal of Traditional Knowledge , Vol.7(3) , pp.401-404.
5. Chaudhary Neha & Pal Vipin Kumar , A study on the effect of Yoga Nidra on stress level of the
patient suffering with spondolitis & backache, International Journal of Yoga & Allied Sciences ,
Volume : 5 , Issue 1 : (ISSN : 2278 – 5159 )
6. Kumar Kamakhya(2010). Psychological changes as related to Yoga Nidra , International Journal
of Psychology: A Biopsychosocial Approach, 6, 129–137 p.
7. https://en.wikipedia.org/wiki/Anxiety
https://www.webmd.com/anxiety-panic/guide/anxiety-disorders#1h
https://www.apa.org/topics/anxiety/
www.health.gov.
www.health.gov.au/mentalhealth.health.gov.au/mentalhealthau/mentalhealth
Analytical Study of Sodhana Kriyas in Yoga and Ayurveda
Sheetal Arya
Ph. D. Research Scholar, Department of Health & Wellness
Sri Sri University, Cuttack, Odisha.
Abstract
Kriyas in Yoga and Ayurveda are followed for therapeutic purposes. Ayurvedic and Yogic
therapies are biomedical based threrapies. Kriyas are procedures of Yoga Therapy consist of
various types of lavages and special acclimatization processes. Shatkarmanam sodhanam: a
state of purification is achieved through Shatkarma. It includes six types of practices through
which the body can be made free from disease, clean and pure. Ashtakarmas have also been
described in Hatha Ratnavali. By practicing yogic kriyas we can keep the body totally fit and
healthy. In Ayurveda, Samsodhana Chikitsa includes Panchakarma treatment is a bio-
cleansing regimen aimed to eliminate the toxic elements from the body.
Key words: Kriya, Shatkarma, Ashtakarma, Samsodhana Chikitsa, Panchakarma.
I. Introduction
I.1. Sodhana Kriyas In Yoga
Shatkarmas
Shatkarma is described under Hatha yoga. It is a very precise and systematic science. Shat
means 'six' and karma means 'action'; the Shatkarmas consist of six groups of purification
practices. Dhauti, Basti, Neti, Trataka, Nauli and Kapalabhati- these are said to be the six
purificatory processes. (Hatha Yoga Pradipika 2/22)
Performing the Shatkarmas like Dhauti, Basti, Neti, Laukiki (Nauli), Trataka and Kapalabhati
is essential.The Shatkarmas purify the body? (Gheranda Samhita 1/12)
Ashtakarma
In Hatha Ratnavali, Ashtakarmas have been described such as Cakri, Nauli, Dhauti, Neti,
Basti, Gajakarani, Trotana (Trataka) and Kapalabhati (Mastakabhranti). (Hatharatnavali
1/26)
I.2. Sodhana Kriyas In Ayurveda
Ayurvedic treatment comprises of two major parts viz. Samshodhana cikitsa (bio cleansing
therapy) and Samsaman cikitsa (pacifying therapy). Samsaman cikitsa consists of
conservative treatment like Langhana (fasting), pachana (digestive), drug administration etc.
Samsodhana Cikitsa includes Panchakarma treatment which is basically a bio-cleansing
regimen intended to eliminate the toxic elements from the body and thereby enhances the
immunity of the body. Description of these five procedures is available in Charaka Samhita
Kalpa - Sthana, Susruta Samhita - Chikitsa Sthana and Ashtanga Hridya - Sutra Sthana.
II. Description
II.1. Characteristics of Shatkarmas

These six cherished processes, which purify the body and yield wonderful results, are held in
high esteem by the foremost of the Yogis. (Hatha Yoga Pradipika 2/23)
II.2. Indication of Shatkarmas
Those having an excess of fat or Kapha must practice the six purificatory processes first (i.e.
before attempting kumbhaka). Those in whom the three humours (dosas) are in a state of
equilibrium need not practice them. (Hatha Yoga Pradipika 2/21)
The aspirant should do the pranayama (the kumbhakas) after getting rid, by means of six
purificatory processes, of corpulence, disorders of Kapha etc. and other impurities. In this
way he will succeed in yoga without much difficulty. (Hatha Yoga Pradipika 2/21)
II.3. Aim of Shatkarmas
The aim of the Shatkarmas is to create harmony between the two major pranic flows, Ida and
Pingala, thereby attaining physical and mental purification and balance. The satkarmas are
also used to balance the three doshas or humours in the body: Kapha, mucus; Pitta, bile; and
Vata, wind. According to both Ayurveda and Hatha yoga, an imbalance of the dosas will
result in illness. These practices are also used before pranayama and other higher yoga
practices in order to purify the toxins from the body and to ensure safe and successful
progress along the spiritual path.
II.4. Description of Shatkarmas
1. Neti: A process of cleansing and purifying the nasal passages. Practices included in this
category are: Jala neti and Sutra neti.
2. Dhauti: A series of cleansing techniques which are divided into three main groups: Antar
dhauti or internal cleansing, Sirsha dhauti or head cleansing (traditionally called Danta
dhauti), and Hrid dhauti or thoracic cleansing. The internal techniques clean the entire
alimentary canal from the mouth to the anus. They are divided into four practices:
a) Shankhaprakshalana (Varisara dhauti) and Laghoo shankhaprakshalana: cleansing
of the intestines.
b) Agnisarkriya (Vahnisara dhauti): activating the digestive fire.
c) Kunjal (Vamandhauti): cleansing the stomach with water.
d) Vatsara dhauti: cleansing the intestines with air.
3. Nauli: A method of massaging and strengthening the abdominal organs.
4. Basti: Techniques for washing and toning the large intestine.
5. Kapalbhati: A breathing technique for purifying the frontal region of the brain.
6. Trataka: The practice of intense gazing at one point or object which develops the power
of concentration.
7. Cakri: One should insert the half-length of the figure in the anus by opening it and move
the figure round until the anal sphincters are fully relaxed. This is Cakri-karma.
8. Gajakarani: One vomits the contents of the stomach by stimulating and raising the Apana
vayu upto the throat, through a gradual practice of gaining control over the passage of air.
This is called Gajakarani.
II. 5. Characteristics of Ashtakarma
The eight karmas are to kept secret, as they are effective in cleansing the body (ghata). They
should not be disclosed to anybody, like a noble woman who would not disclose her sexual
pleasures to anybody. (Hatharatnavali 1/28)
Through Shatkarma, purification of the body is achieved. The body can be made free from
diseases, clean and pure by sodhana karma. (Gheranda Samhita 1/10)
II. 6. Contra-indications and Benefits of Kriyas
1. Jala Neti (Nasal cleansing with water)
Contra-indications: Those people who suffer from chronic bleeding in the nose should not
do Jala neti without expert advice.
Benefits: Jala neti removes mucus and pollution from the nasal passages and sinuses,
allowing air to flow without obstruction. It helps prevent and manage respiratory tract
diseases such as asthma, pneumonia, bronchitis and pulmonary tuberculosis. It helps to
relieve allergies, colds and sinusitis, together with various disorders of the ears, eyes and
throat, including myopia, allergic rhinitis, hay fever, certain types of deafness such as glue-
ears, tonsillitis and inflammation of the adenoids and mucus membranes. It has a cooling and
soothing influence on the brain and is beneficial in the treatment of epilepsy and migraine. It
alleviates anxiety, anger and depression, removes drowsiness and makes the head feel light
and fresh.
Jala neti stimulates the various nerve endings in the nose, improving the activities of the brain
and the overall health of the individual. A balance is brought about between the right and left
nostrils and the corresponding left and right brain hemispheres, inducing a state of harmony
and balance throughout the body and the systems governing circulation and digestion. Neti
helps to awaken ajna chakra.
2. Sutra Neti (Nasal cleansing with thread)
Contra-indications: Those people who suffer from chronic bleeding in the nose should not
do Sutra neti.
Benefits: The benefits are the same as for Jala neti.
3. Shankhaprakshalana or Varisara Dhauti (Washing of the Intestines)
Contra-indications: This practice should also be avoided during pregnancy.
Benefits: Physically, Shankhaprakshalana alleviates digestive problems such as indigestion,

gas, acidity and constipation. It generally tones the liver and other digestive organs and
glands. It has been used in the cure of diabetes mellitus, hypoglycaemia, obesity, high blood
cholesterol and high lipid levels. It strengthens the immune system, alleviating allergies and
immunological problems. It helps relieve the symptoms of arthritis and chronic inflammatory
diseases. Excessive mucus is reduced relieving asthma, chronic colds and sinusitis. It purifies
the blood and alleviates skin problems such as pimples, boils and eczema.
Shankhaprakshalana removes blockages from the nadis and purifies all the chakras. The
harmony of the five pranas is restored and the energy level is raised.
4. Vatsara Dhauti (Cleansing the intestines with air)
Benefits: This practice stimulates the digestive system to work at a more efficient level. It
removes gas and wind and prevents hyperacidity and heartburn.
5. Agnisar Kriya or Vahnisara Dhauti (Activating the digestive fire or cleansing with
the essence of fire)
Contra-indications: People suffering from high blood pressure, heart disease, acute
duodenal or peptic ulcers, overactive thyroid gland or chronic diarrhoea should not perform
this kriya. Women who are more than three months pregnant should refrain from this
practice.
Benefits: Agnisar kriya stimulates the appetite and removes digestive disorders such as
indigestion, hyperacidity, hypoacidity, flatulence, constipation and sluggishness of the liver
and kidney. It massages the abdomen, stimulating the associated nerves, strengthening the
muscles and encouraging optimum health of the abdominal organs.
Agnisar kriya stimulates the five pranas, especially samana, and raises the energy levels
markedly. It can also alleviate depression, dullness and lethargy.
6. Kunjal Kriya or Vaman Dhauti (Regurgitative cleansing)
Contra-indications: These practices should not be performed by people suffering from
hernia, high blood pressure, raised intracranial pressure, heart disease, stroke, acute peptic
ulcer or by diabetics with eye problems.
Benefits: These techniques tone and stimulate all the abdominal organs by inducing strong
muscular contractions in the stomach walls. The problems of indigestion, acidity and gas are
overcome. Excess mucus is removed from the body, helping to remedy cough and cold,
bronchitis, asthma, and other respiratory ailments. Bad breath is eradicated. These techniques
also help to release pent-up emotions and emotional blocks or feelings of heaviness in the
heart.
7. Vashtra Dhauti (Cloth cleansing)
Contra-indications: This practice should not be performed by people suffering from

hypertension, heart disease, stroke, during a time of general illness or when the body is in a
weakened state. It should not be practiced until two or three months after surgery.
Benefits: By Vashtra dhauti mucus from the chest is loosened and expelled, while the
muscles of the bronchial tubes relax, alleviating the symptoms of asthma. Cleansing the chest
areas with a cloth removes excess Kapha, relieving all associated ailments. This practice also
balances the Pitta dosha, bile element, alleviating biliary disorders and improving the
function of the upper gastro-intestinal tract.
8. Nauli (Abdominal massaging)
Contraindications: Nauli should not be attempted by people suffering from heart disease,
hypertension, hernia, high blood pressure, gallstones, acute peptic ulcer, or those who are
recovering from internal or abdominal surgery. Pregnant women should not practise nauli.
Benefits: Nauli massages and tones the entire abdominal area including muscles, nerves,
intestines, reproductive, urinary and excretory organs. It generates heat in the body and
stimulates appetite, digestion, assimilation, absorption and excretion. It helps to balance the
adrenal component of the endocrine system. This practice alleviates constipation, indigestion,
nervous diarrhoea, acidity, flatulence, depression, hormonal imbalances, sexual and urinary
disorders, diabetes, lack of energy and emotional disturbances.
Nauli stimulates and purifies manipura chakra. It helps to increase mental clarity and power
by harmonising the energy flows in the body.
9. Basti (Yogic Enema)
Benefits: The colon is cleaned and purified. Old stool is removed and gas expelled.
10. Kapaibhati (Frontal brain cleansing)
Contraindications: Those people who experience frequent nasal bleeding should not
perform these practices.
Benefits: Vyutkrama and Sheetkrama kapalbhati remove mucus from the sinuses and help to
relax the facial muscles and nerves. They keep the face young, shining and wrinkle-free.
Other effects, both physical and spiritual, are the same as for Jala neti.
11. Trataka (Concentrated gazing)
Contra-indications: Epileptics should not practise trataka on a candle flame but should
choose a totally steady object to gaze on.
Benefits: This practice makes the eyes clear and bright. It balances the nervous system,
relieving nervous tension, anxiety, depression and insomnia. It improves the memory and
helps to develop good concentration and strong willpower. It activates Ajna chakra and is an
excellent preparation for meditation.
II. 7. Panchakarma in Ayurveda
Panchakarma increases the acceptability of body to various therapeutic regimens like

Rasayana (rejuvenation) and Vajikarana (aphrodisiac) thus, panchakarma therapy is believed
to impart radical elimination of disease causing factors and maintain the equilibrium of
doshas. Samshodhana chikitsa is considered superior to Samshamana chikitsa as the chances
for recurrence of the disease so treated are remote. (Carak Samhita Sutrasthana 16/20)
Panchakarma therapy plays a definite role in the management of diseases especially of
neuromuscular, rheumatologic and gastrointestinal origin. In addition to this Panchakarma
procedures are utilized for the purpose of preservation, maintenance and conservation of
health and the promotion of longevity.
II. 8. Two kinds of Sodhana Karmas in Ayurveda
In Ayurveda, two kinds of therapies) are described: Santarpana (nourishing) or Brmhana
(stoutening) and Apatarpana (depleting) or Langhana (thining or slimming). (Ashtanga
Hridya - Sutra Sthana 14/1,2).
Langhana is of two kinds: Sodhana (purificatory) and Samana (palliative).
For Vata, Pitta and Kapha dosas of the body, Basti (enema), Virecana (purgation) and
Vamana (emesis) are the best therapies respectively, like wise are taila (oil), ghrta (ghee) and
madhu (honey). (Ashtanga Hridya - Sutra Sthana 1/25, 26).
II. 9. Five kinds of Sodhana
Sodhana expels the dosas out of the body forcibly. These are Niruha (decoction enema),
Vamana (emesis), Virecana (purgation of the body), Nasya (purgation of the head) and Rakta
Moksana (blood letting). (Ashtanga Hridya Sutrasthana 14/5).
II. 10. Panchakarma (Five specialized elimination therapies)
In the event of vitiated dosas brought forth by oleation (Snehana) and fomentation (Svedana)
therapies, a physician should administer Panchakarma (five elimination therapies) paying due
regard to the dosage and time. As described by Maharshi Caraka, Panchakarma are Vamana
(therapeutic emesis), Virecana (therapeutic purgation), Anuvasana basti (medicated oil
enema), Niruhabasti (medicated decoction enema) and Nasya (nasal administration of
medicaments).
II. 11.Three steps of Panchakarma
The three steps of Panchakarma are Purva karma, Pradhana karma and Paschat karma. Prior
to these five Pradhan Karmas (main procedures), Purva Karma (preparatory measures) given
to the patient are: Pachana (Ama pachana & Deepana medicines like Shunthi kwatha may be
given) Snehana (oleation) and Swedana (sudation). After the main procedures, Pashchat
karma (Samsarjana krama), a special diet and life regimen (period of convalescence) is
advocated as post operative measures. (Carak Samhita Sutrastana 2/15)
1. Definition of Vamana
The process of expelling morbid material through the upward tract (mouth) is called Vamana
(emesis). (Carak Samhita Sutrasthana ¼)
2. Definition of Virechana
The process of expelling morbid material through the downward tract (anus) is called
Virecana (pugation). (Carak Samhita Kalpasthana ¼)
3. Definition of Basti
The therapy which, while moving in the umbilical region, lumbar region, sides of the chest
and pelvic region churns up the stool including all other morbid matter located there and
appropriately eliminates them (stool and other morbid material) with ease after nourishing the
body is called basti. (Carak Samhita Siddhisthana 1/40)
4. Definition of Nasya
When the body of the patients is cleansed, his head should be consecutively anointed and
fomented with the help of the palm. After ascertaining the strength of the three types of
dosas, he should be given nasya therapy, once, twice or thrice. (Carak Samhita
Siddhisthana 1/50)
II. 12. Sequence of Panchakarma
1) Fomentaion therapy (Svedana) should be administered to a person after he has undergone
oleation therapy (Snehana) continuously for a minimum period of three days, or a maximum
period of seven days. (Carak Samhita Siddhisthana 1/6)
2) While administering Pancakarma in general, emesis (Vamana) and purgation (Virecana)
therapies are to be administered before administration of Basti (medicated enema therapy).
Generally, purgation therapy is administered only after administration of emetic therapy.
II. 13. Utility of Panchakarma Therapy (Five purificatory therapies)
Pancakarma bestow happiness to both the patients and healthy persons by promoting their
strength and longevity and by curing their diseases. (Carak Samhita Siddhisthana 1/53)
II. 14. Good effect of Sodhana karma (Elimination therapy)
Elimination therapy eliminates the dosas, eradicates diseases and restores normal strength and
complexion. If taken properly it brings longevity. (Ashtanga Hridya Sutrasthana 14/4).
Emetics and purgatives are the principal remedies in cleansing the system of all the dosas.
(Susruta Samhita Cikitsasthana 33/2)
III. Conclusion
The end result of the Shatkarmas, Ashtakarmas of Yoga and Panchakarmas of Ayurveda are
to purify the body from toxins. They keep the Doshas, Dhatus, Agni and Malas in balanced
state. To keep the individual mentally and physically healthy.
A person with bodily humours in a state of equilibrium (Sama Dosa), an uniformly healthy
digestion (Sama Agni) and in whom the fundamental vital fluids course in their normal state
and quantity (Sama Dhatu), accompanied by the normal processes of secretion (Mala Kriya),
organic function (Indriya and Mana) and intellection (Atma) is said to be a healthy person.
(Susruta Samhita Sutrasthana 15/44)
IV. Bibliography
1) Saraswati, Swami Niranjanananda. Gheranda Samhita, Yoga Publication Trust, Munger, Bihar, India, 2012.
2) Vasu, Sris Chandra. The Gheranda Samhita, A Treatise on Hatha Yoga, Shivalik Prakashan, Delhi, India,
2003.
3) Muktibodhananda, Swami. Haṭha Yoga Pradipika, Yoga Publication Trust, Munger, Bihar, India, 2005
4) Vishnudevananda, Swami. Haṭha Yoga Pradipika, The Classic Guide for The Advance Practice of Haṭha
Yoga, Motilal Banarsidass Publishers Private Limited, 41 U. A. Bangalow Road, Jawahar Nagar, Delhi
1100007, 2008.
5) Gharote, M. L. Devnath, Parimal. Jha Bijay Kant. Haṭharatnavali, A treatise on Haṭha Yoga of Srinivasa
Yogi, The Lonavala Yoga Institute (India), Lonava, 2017
6) Sharma, P.V. Charaka Samhita, Chaukhamba orientalia, Varanasi, 2006.
7) Sharma, Anant Ram. Susrta Samhita, Chaukhambha Surabharati Prakashan, K37/117, Gopal Mandir Lane,
Post Box No1129, Varanasi, 221001, 2001.
8) Tripathi, Brahmanand. Astanga Hrdayam of Srimad Vrdha Vagbhata, Chaukhambha Sanskrit Pratisthan, 38-
U. A. Bangalow Road, Jawahar Nagar, Post Box No.2113, Delhi- 110007, 1999.
9) Kothari, C. R. Research Methodology, Methods and Techniques, New Age International (P) Ltd. Publishers,
4835/24, Ansari Road, Daryagang, New Delhi-110002, 2007.
10) Dash, Vaidya Bhagwan. Kashyap Lalitesh. Five Specialised Therapies of Ayuveda (Panchakarma), Concept
Publising Company, New Delhi – 110059, 2003.
11) Pathak, Satish. Yoga as Therapy, Medical View, Kaivalyadham, Lonavala, Pune, 410403, Maharashtra,
India.
12) Kuvalayananda, Swami, Vinekar S.L. Yogic Therapy, Basic Principles and Methods, S.M.Y.M Samiti,
Kaivalyadham, Lonavala, Pune, 410403, Maharashtra, India.
Role of Yoga for Attaining Emotional Intelligence Among Adolescents

Riya Sharma
Department of Education
Babasaheb Bhimrao Ambedkar University Lucknow
Abstract
Emotional Intelligence plays a very important role in many areas of life as academic success, life
satisfaction, for understanding one's own capabilities, understanding of interpersonal relationships,
emotional maturity. The present study is to see the role of yoga for attaining emotional intelligence
among adolescents age between 12-18 years. A total of 20 subjects both male and female were asking
to fill the questionnaire in which 10 adolescents were in the practice of yoga and one of the other 10
adolescents were not in the practice of yoga. The inclusion criteria of the subjects were age between
12 to 18 years physically and mentally fit, not take any caffeinated drinks, alcohol or tobacco in any
form and the inclusion criteria of the subjects were taking medicine doing other physical exercise and
wellness activities. The results showed that all the three dimensions of emotional intelligence,
sensitivity, maturity and competency were significantly different between yoga practitioners and non-
practitioners. Those were in the practice of Yoga, they have more emotional intelligence in all three
dimensions in comparison with non-practitioners. This shows that practicing yoga may bring physical,
medical and health benefits especially in the life of adolescents as they face many emotional
challenges in their life at this stage.
Key words: Yoga, Emotional Intelligence, Adolescents
Introduction
Daniel Goleman (1995) popularised the concept of emotional intelligence with his book
entitled ―Emotional Intelligence: why It Can Matter More Than IQ. In this book Goleman posits that
emotional intelligence is as important as IQ for success, including in academic, professional aspect of
one's life. Goleman identifies five components of Emotional Intelligence such as self-awareness, self-
regulation, motivation, empathy and social skills. In Emotional Intelligence one person manages and
understand self and other emotions. Adolescents (12-18 years) is a stage which is characterised by
physical, psychological, social and emotional changes. The term 'Storm and Stress ' was coined by G.
Stanley Hall in Adolescence, written in 1904. Hall used this term because he viewed adolescence as a
period of invitable turmoil that take place during the transition from childhood to adulthood 'Storm'
refers to a decreased levels of self-control and 'Stress' refers to an increased level of sensitivity.
Adolescence is a phase of hightened emotionally. If adolescents cannot understand regulate with their
emotions, it will leave very bad effect on their personality as well as on their academic performance.
During the past decade many Emotional Intelligence research has focused on both theoretical
development (e. g. Mayer & Salovey, 1997; Cobb& Mayer, 2000). A review of this literature (e. g,
Bar - On, 1997; Goleman, 1995; Palmer, Walls, Burgess & Stough, 2001) revealed that many authors
have assumed a relationship, academic success and success in occupation that involve considerable
reasoning with emotional information. The study of " Effect of 2 - week yoga and meditation on
emotional quotient " by Shashikala, Lakshmi T (2018) shows that practicing the yoga way of life may
bring about a complete transformation of one's personality, on the physical, mental, emotional and
spiritual level.
Objective of the study

This study is undertaken to know the Role of yoga and pranayama for attaining emotional
intelligence among adolescents.
Variables Yoga
The word yoga comes from the root use to yoke, to unite or mixed act. The word means to get united
or attached. It is said in the sastras that; the individual self gets united with the supreme self.
Maharishi Patanjali has given a new dimension to the orthodox yoga philosophy. He explains yoga as
' Chitta Vritti Nirodha' which means to free mind from any kind of modifications. yoga is a system of
living with sense and science, of the realisation of Ultima values and altruistic mission of life. Yoga
involves a harmonious order of mind, matter and man.
Some views about yoga:

J.P.N. Mishra points out more clearly linguistic meaning as 'yoga' derived from the Sanskrit
dhatu (root) 'yuj' which means 'to join ' or 'to bind'. According to Shri Bhagwad Gita 'yoga karmasu
kushalam‘. By a reference as narrated in Bhagwat Gita, yoga has been described as Samatvam Yoga
Uchchyate, which means Yoga is equanimity in success and failure or to act without greed for result.
According to Katha Upanishad " Yoga is the firm holding back of the senses" According to Markande
Purana " yoga removers‘ ignorance and impurities and thus leads one's mind to enlightenment as to
the true nature of self". According to Vishnu Purana " It is union of mind with the spirit of life, in the
river of world's problems and pains". According to Yoga Vaishishta " Yoga is method traveling with
happiness". ―As an osteopathic physician,
I focus a lot of my efforts on preventive medicine and practices, and in the body‘s ability to heal
itself,‖ says Dr. Nevins. ―Yoga is a great tool for staying healthy because it‘s based on similar
principles.‖
Physical benefits
The relaxation techniques incorporated in yoga can lessen chronic pain, such as lower back
pain, arthritis, headaches and carpal tunnel syndrome,‖ explains Dr. Nevins. ―Yoga can also lower
blood pressure and reduce insomnia.
Other physical benefits of yoga include:

• increased flexibility
• increased muscle strength and tone
• improved respiration, energy and vitality maintaining a balanced metabolism weight reduction
• cardio and circulatory health improved athletic performance
• protection from injury
Mental benefits
Aside from the physical benefits, one of the best benefits of yoga is how it helps a person
manage stress, which is known to have devastating effects on the body and mind. ―Stress can reveal
itself in many ways, including back or neck pain, sleeping problems, headaches, drug abuse, and an
inability to concentrate,‖ says Dr. Nevins. ―Yoga can be very effective in developing coping skills and
reaching a more positive outlook on life.‖
Yoga‘s incorporation of meditation and breathing can help improve a person‘s mental wellbeing.
―Regular yoga practice creates mental clarity and calmness; increases body awareness; relieves
chronic stress patterns; relaxes the mind; centres attention; and sharpens concentration.
Emotional Intelligence
The term Emotional Intelligence was coined by Salovey and Mayer (1990) but it was popularized
by Daniel Goleman (1995). Emotional intelligence is made up of two words. Emotional and
Intelligence in which emotions deals with our internal conscious state. It is the expression of our
personal experiences. We cannot see them but can observe through behaviour, associated with
emotions. Intelligence can be described as the ability to perceive or inter information and to retain it
as knowledge to be applied to words adaptive behaviour within an environment or context. Emotional
intelligence is the ability to understand and manage own and others feelings. In other hand emotional
intelligence is an ability to use identify and manage emotions in a positive way to get relief from
stress and defuse the conflict. Emotional intelligence help in determining the capability at an
individual to manage his as well as other‘s emotions within the group. Since it focuses on an
individual personal crucial element of organisational defined by four attributes
1. Self-management – We are able to control impulsive feelings and behaviours, manage our
emotions in healthy ways, take initiative, follow through on commitment and adopt to
changing circumstances.
2. Self-awareness – We recognize our own emotion and how they effect our thoughts and
behaviour. We know our strength and weakness and have self-confidence.
3. Social-awareness – We have empathy. We can understand the emotion, needs and concerns of
other people pick up on emotional cues feel comfortable socially and recognize the power
dynamics in a group or organisation.
4. Relationship-management – We know how to develop and maintain good relationship,
communicate clearly, inspire and influence others work well in the team and manage conflict.
Significance of Emotional Intelligence

• Building strong relationship
• Improves communication with others
• Better empathy skill
• Acting with integrity
• Respect from others
• Improved cares prospects
• Manage change more confidently Factors
affect emotional intelligence
1. Physical and mental health
2. Family environment and relations
3. School environment and teachers‘ behaviour
4. Social relations and peer group
5. Neighbours
Adolescence
Adolescence is considered as important stage of human growth and development. It is the
most critical period of an individual. Adolescence refers to the process of development and
adjustment during transmission period between childhood and adulthood. In this period, the
establishment of childhood goes away and a revolutionary process of change starts.
The word ‗adolescence‘ is derived from a Greek word ‗adolescere‘ which means ‗to grow to
maturity‘. Some psychologists define it as the transitional period of life. According to A.T. Jesild,
"Adolescence is that span of years during which boys and girls move from childhood to adulthood,
mentally, emotionally, socially and physically". Psychologically, adolescence is a marginal situation
which involves psychological disturbances and problems of adjustments. It then differentiates the
childhood behaviour from the adulthood behaviour. These are those children who are in the age group
of 12 to 18 years in age. Stanley Hall has considered adolescence as a "period of great stress and
strain, storm and strife." Freud calls this the 'latency' period. With puberty, the youngster is faced with
a disturbingly new and powerful drive which disrupts the tranquillity of the latency period. So, he
experiences many difficulties.
Rogers writes,‖ Adolescence is the period of achieving the attitudes and beliefs needed for effective
participation in society.‖ According to Kurt Lewin, adolescents experience a rapidly widening life
space along geographic, social and future time dimensions. At this stage of development, the
individual is found in a strange condition between the roles of the child and the adult. He is faced with
many conflicting situations. Sometimes, parents expect him to behave as an adult; at other times, they
treat him as a child.
Physical development
• Change in height and weight
• Change in bodily development
• Change in body functions
• Sex development
• Physiological changes
Emotional development
Heightening of emotions
Emotional feelings are widened
High hope and aspirations
Special feeling
Common Emotional patterns in Adolescence

• Love and affection
• Auto-Erotises
• Homosexuality
• Hetero-sexuality
• Joy, pleasure and delight
• Emotion of anger
• Emotion of worry
Social development
• Social consciousness
• Influence of peer group
• Social service
• Group loyalty
• Sex consciousness
Larson and Richard (1994) said adolescents report "a feeling of self-consciousness and
embarrassment" which is reported to be on an average of 2-3 times likely to be more what their
parents face and this tends to make them feel lonely, nervous and in certain cases ignored. They also
suggested that adolescents report greater mood disruptions compared to pre-adolescent stage. Most of
the mood increase and disruption apart from emotional variation can also be caused, by the increasing
level of hormonal changes in the body caused by adolescent transition as well as some other hidden
factors e.g., environmental factor such as changing school and having relationship with opposite sex
can also be responsible for these mood disruptions.
Review of literature
Yoga stimulated an under active parasympathetic nervous system and increase the inhibitory
action of a hypoactive GABA system in brain pathways and structures that are critical for threats
perception, emotional, regulation and stress reactivity. (Streeter, Gerbarg, Saper, Ciraulo and Brown,
2012). Raja yoga meditation practice enhances emotional intelligence of the students. (Shah and
Mahadevan (2010) A study ―Effect of Meditation on Emotional Intelligence and perceived Stress in
the work place; A randomized Controlled study‖ by Laurent Valosek found significant increase in
emotional intelligence and significant decrease in perceived stress in participants compare with
controls. Meditation was effective as a workplace wellness program to improve emotional intelligence
and reduce perceived stress in employees.
A randomized controlled study on school children reported that practicing yoga for 45
minutes daily for 5 days in a week for 3 months found improved total general and parental selfesteem
(Tellis, sign, Bhardwaj, Kumar and Balkrishna, 2013) A separate study on 800 adolescents‘ students
reported that practicing yoga module consisting of yoga asanas, pranayama, meditation and a value
orientation programme was administered on experimental group for 7 weeks performed better in
academics compared to the control group (Kauts and Sharma 2009) Another study showed that
medical student who practice yoga 6 weeks had improved well-being (Simard and Henrey, 2009).
Tikhe and Nagendra (2011) conducted a study among managers Yoga practitioners' group: and found
that yoga improves emotional intelligence and managerial Individuals who have been practicing yoga
for at least 6 months. general perceived stress than those who did not practice yoga training.
Apart from this, a review on yoga for well-being of medical students concluded that
considering the beneficial effects of yoga on the physical, psychological, emotional, spiritual, and
overall well-being of medical students, it could be recommended to incorporate yoga into the medical
curricula (Saoji, 2016). Yoga affects emotional maturity of the B.Ed. students. we can emotionally
stable through yoga practices, yoga stables our nervous system and glandular system which makes us
emotionally mature. (Dr. Mahesh Kumar Muchhal and Arun Kumar 2015).
Hypothesis
1. There will be difference between the emotional intelligence of subjects belonging to the yoga
practitioner and non-yoga practitioner group.
2. There will no difference between the emotional intelligence of subjects belonging to the yoga
practitioner and non-yoga practitioner group.
Research Methodology
Researcher used between group design of experimental method.
Sampling
For this wellbeing measurement researcher used purposive sampling method.
Source of data
In this study researcher has taken 20 adolescents (male & female) in the age group of (12-18)
years. In which 10 adolescents were not in the practice of Yoga, were asked to fill the questionnaire.
On the other hand, 10 adolescents who were regularly practice yoga, were asked to fill questionnaire.
Emotional Intelligence assessed by Emotional Intelligence questionnaire by Dalip Singh. The test is
useful to measure the way one's emotional skill in his personal and professional life. This test has 22
real life situations which is based on three dimensions as sensitivity, maturity and competency.
Inclusion criteria
Age between 12-18 years (male & female) physically and mentally fit. Not taking any medicine and
caffeinated drinks, alcohol or tobacco in any form.
Exclusion criteria
Taking medicines, doing other physical exercises and wellness activity.
Results
Emotional Sensitivity Emotional Maturity Emotional Competency
Yoga Non-Yoga Yoga Non-Yoga Yoga Non-Yoga
Practitioner Practitioner Practitioner Practitioner Practitioner Practitioner
Mean 60 34.50 83 49.50 97.4 67.60
S.D. 8.66 5.67 13.56 8.92 7.18 3.67
t = 2.5 t= 3.28 t= 3.70

Statistical analysis of the data was done by using t- test on non-practitioners and practitioners of yoga
and pranayama. The scores of the subjects are significantly different at 0.01 level in each three
dimensions of emotional intelligence which are maturity, sensitivity and competency.
Discussion
This study showed significant difference of emotional intelligence between practitioners and
non-practitioners adolescents of yoga and pranayama. The higher level of Emotional Intelligence
among yoga practitioners may be due to the effect of yoga practice on the function of certain parts of
brain and limbic system which are playing a vital role in emotional sensitivity, maturity and
competency. This shows that yoga and pranayama is very necessary in our daily life style, especially
in the life of adolescents as they face many emotional challenges in their life at this stage. A study
conducted by Yasmin Janjhua (2020) "A study on effect of yoga on emotion regulation, self-esteem
and feeling of adolescents" founded that the adolescents practicing yoga significantly different from
non-yoga group. In one research article "For body and mind practicing yoga and emotion regulation"
shows that longer yoga practice was more beneficial that shorter practice especially for individual
with low level of conscientiousness and extraversion.
Conclusion
Based on a review of literature Researcher hypothesized that practicing yoga may bring
transformation in one's life and may helpful for attaining emotional intelligence among adolescents.
The findings of the present study help us to conclude that yoga practitioners have a better level of
emotional intelligence than non-practitioners. This implies the need and importance of practicing yoga
in various fields as in the academic level, individual level and in the community level.
References
1. Goleman D. (2001). Emotionally intelligent work place, Jossey- Bass
2. Goleman, D. (1995). Emotional Intelligence. New York: Bantam Books.
3. Goleman, D. (1998). Working with Emotional Intelligence. New York: Bantom Books.
4. Janjhua, Yasmin. (2020). ―A study on effect of yoga on emotional regulation, selfesteem and feeling of
adolescents‖ Journal of family Medicine and primary care, Wolters Kluwer - Med know Publications.
5. Kobylinska, Sorta. (2018). ―For body and Mind: Practicing yoga and Emotion regulation‖ Social
Psychological Bulletin, Faculty of Psychology, University of Warsaw Poland.
6. Kumar, Mahesh. (2015). ―Effect of Yogic Exercise on Emotional Maturity of B.ED. Students‖
International Journal of Indian Psychology, P.G. college Baraut, Baghpat (U.P.)
7. Kumari, Archana. (2018). ―Yoga for enhancing emotional intelligence‖ Yoga mimansa, department of
yogic science and Human consciousness, Dev Sanskriti University Haridwar Uttarakhand.
8. L, Shashikala. (2018). ―Effect of 2-week yoga and meditation on emotional quotient‖ National Journal
of physiology pharmacy and pharmacology, department of physiology, Mandya institute of medical
sciences Karnataka.
9. Seena, N.S. (2017). ―Emotional Intelligence, spiritual intelligence and subjective wellbeing of yoga
practitioners‖ Indian Journal of positive Psychology, Hissar.
Effect of Yogic Intervention in Psychological Wellbeing (Parental Guilt,

Psychological Distress, Anxiety, and Self-esteem) of Working Mothers
Sayani Chakraborty
Swami Vivekananda Yoga Anusandhana Samsthana University (SVYASA)
Bangalore – 560019, India
Abstract
The objective of the study was to assess the effects of Yogic Intervention on parental guilt,
psychological distress, anxiety, and self-esteem in working mothers. A sample of 39 working
mothers having such symptoms of guilt, distress, and anxiety in their daily life had
participated in a Randomized controlled trial pre-post experiment. They were allocated to the
Yoga group (n = 22), had a 1-hour session, 5 days in a week for 1 month, and to the Control
group (n = 17) with no such intervention. The outcomes included Guilt about parenting
measured by GAPS, Psychological distress by K10, Anxiety by DASS21, and Self-esteem by
RSES. After one month there was significant improvement in parental guilt (p = .039),
psychological distress (p = .014), and anxiety (p = .012) in yoga group when compared to
control. For self-esteem, on average, the score has improved but not significant enough.
Regular practice of simple asanas, pranayamas, meditation, and relaxation techniques affect
mental and psychological health. Further study is recommended with more sample counts.
Introduction
We still ask women to work like they don't have kids and to parent like they don't work – this
one quote from the book Forget Having It All by American journalist and author Amy
Westervelt summarizes the working mothers‘ dilemma (Westervelt, 2018). Motherhood is a
great yet challenging phase in a women‘s life. It becomes more complex and critical for the
working mothers who are chasing to balance the job they want and raising the kids that they
envisaged (Ziegler, 2020). Social norms limit women‘s work domain to the domestic services
which are considered as their foremost responsibilities and this is innate in our society
irrespective of the region, culture, or religion (Miller & Borgida, 2016). As referred by
Poduval & Poduval (2009), based on the ―the Family and Medical Leave Act of 1993‖, the
United States of America, the role of a mother in childcare and family is recognized as
primary and superior to men and these dual responsibilities affect the career of females than
their male counterparts. Most of the time, they are in a dilemma between choosing their
family and kids over their profession or vice versa. In such scenarios, ―making a choice is the
most difficult thing, and the hardest part is living the choices amidst the everyday guilt,
judgment and the chaos of daily life‖ (Sharma & Dhir, 2019).
Because of this multiple role-juggling, working mothers face parental guilt, burnout, physical
and mental stress. According to a survey, roughly 9.8 million working mothers in the U.S, are
suffering from burnout out of 35 million working mothers. Just being employed mothers,
women experience 28% more burnout than fathers (Leonhardt, 2020). Another survey by
Manchester University and Essex University on UK Household discovered that working
mothers with one child record 18% more stress than others and working women with two
children, had 40% higher stress in comparison (Reilly, 2019). Being a part of the study,
Researcher Chandola affirmed that work-family conflict results in elevated psychological
strain, higher level of stress along with a lower level of well-being. Professor Rae Copper
from the University of Sydney agreed with the previous survey outcomes, asserting that the
survey findings are also applicable for Australian working mothers (Reilly, 2019). The
situation is the same in India too. During this pandemic, the situation gets worse. According
to the LinkedIn Workforce Confidence Index, roughly 31% of working mothers are currently
providing childcare full-time, as compared to only 17% of working fathers. Based on a recent
survey by LinkedIn on Indian professionals, more than 44% of working mothers are working
outside their business hours to provide childcare, nearly twice as many men (25%). To be
more specific, 46% of working mothers report working till late to make up for work, and 42%
are unable to focus on work with their children at home (Mathur, 2020).
Many working mothers scrutinize themselves by focusing too much on the word ‗should‘.
This one word makes working mothers feel guilty in both ways – for working and for not. At
the workplace, they feel like they should be at home taking care of kids, and at home, they
feel like they should be more productive in the office (Ziegler, 2020). The daily struggle of
trying to find a balance between home lives and work lives, all while dealing with the guilt, is
a reality that many working women face (Chalofsky, 2003; Grant-Vallone & Ensher, 2011).
As observed by Weis (2015), they feel guilty while leaving the kids at home, missing their
daily activities, not spending enough time to console them when required, and so on. Those
who keep their kids to a caregiver or child care center even feel guiltier and worried about
their safety and security (Mann & Thornburg, 1987).
Even our society criticizes working mothers for not giving adequate time to childcare, which
causes more guilt in women. Employers also consider them as less efficient and less
competent for new roles or promotions etc (Cuddy & Wolf, 2013). Not only the society and
the employer perceive women differently when she enters into the phase of motherhood, but
also women weigh themselves up as solely responsible for unhappiness, dissatisfaction, or
problems of their children (Poduval & Poduval, 2009). They conclude that it is their duty to
remove all obstacles coming in the path of children‘s life (Adhikari, 2012). As a result, there
is a rising trend of working mothers sacrificing their careers, their passion due to such guilt,
dilemma, and lack of self-confidence (Sharma & Dhir, 2019). According to a recent study by
Ashoka University, in India, 73% of women discontinue their jobs on giving birth, 50% of
them resign from jobs at the age of 30 to bring up their children. If the population somehow
manages to return, 48% of them quit within four months of rejoining (Quint, 2018).
Arvidsdotter et al. (2016) explained psychological distress as an imbalance between the self
and the ideal self that breaks down one‘s self-esteem. This imbalance was described in three
aspects: struggling to cope with daily life, inferiority feeling, and losing control over life. In
due course, this daily struggling with self may lead to dissatisfaction and lack of control over
self and nearby. Working mothers face the same pressure especially because of their
perceived feeling of neglecting motherly roles (Poduval & Poduval, 2009). While playing this
dual role, working mothers experience high demanding situations both in the work field and
at home but insufficient support from the employer side and home because of the nuclear
family. This gradually triggers parental guilt which influences their mood, increases stress
and anxiety, interrupts sleep, disrupts their presence of mind (Poduval & Poduval, 2009;
Ziegler, 2020).
Yoga is a holistic approach of not only physical but mental, social, and spiritual well-being
that focuses on the mind and its functions along with the body (Bhagat, 2018). Its multi-
dimensional mind-body practices include loosening exercises, physical postures, breathing
exercises, relaxation techniques, meditation, and the cultivation of positive thought processes,
attitudes, and lifestyles. Previous research has shown that Iyengar Yoga has a significant
effect on distressed women from declining their stress, anxiety, depression, and improving
psychological well-being (Michalsen et al., 2012). Even there is proof of the efficacy of
individualized yoga practice to reduce anxiety, depression along with existing treatment (de
Manincor et al., 2016). Hatha Yoga practices including forward-backward bending, standing
postures, breathing exercises, inversions, relaxation, mindfulness, meditation, and culturing
positive attitudes towards life are useful to improve anxiety, stress, and depression (Shohani
et al., 2018). Again further studies have demonstrated the notable effect of Yoga Nidra in
reducing stress for working mothers. Yoga Nidra is a meditation technique including muscle
relaxation, breathing practices, imagination, and resolve making, which provide deep
relaxation and experimentally has proven to reduce stress levels (Deuskar, 2010). There are
multiple pieces of evidence of improving self-esteem starting from school students (Bridges
& Madlem, 2007), adolescents (Janjhua et al., 2020), university students (Dol, 2019), or
middle-aged women‘s (Junkin, 2007) life after introducing yoga module as an intervention.
The practice of a holistic approach of Yoga, including physical practices (asanas) associated
with breathing practices (pranayamas) and meditation techniques, has a definite correlation
with positive self-esteem and enhanced psychological well-being (Golec de Zavala et al.,
2017).
As per my search on different scientific literature, mostly this study is the first attempt to find
out the benefit of Yoga in improving parental guilt levels. Yoga is a lifestyle mostly
concerned with mind-body composition and promotes positive health for both the physical
and mental ones, unlike other conventional treatments (Stephens, 2017). So, it is much more
captivating and accepted by many people as an intervention. Considerable researches have
explored the significance of Yoga on psychological distress, anxiety, and self-esteem in
various kind of population, significantly fewer studies have focused on working mothers
from varying profession regarding this. We already discussed that lot of research papers
talked about the feeling of guilt which leads to a high level of stress, anxiety, and in some
cases depression, psychological disorder especially in working women rather than men (Rani
& Bhuvaneswari, 2014). It was already concluded that employed mothers aged between 34 to
43 years, experience maximum stress coping with children, responsibilities of the husband,
in-laws, as well as at the workplace (Arvidsdotter et al., 2016). They may be at prominent
risk of psychological distress and the initiative should be taken at the early stage to avoid
such disorder (Deuskar, 2010).
The purpose of the study is to provide 4 weeks of Yogic intervention to such working
mothers who are facing symptoms of guilt, distress, and anxiety on daily basis. Investigate
the effectiveness of the intervention in the reduction of parental guilt, psychological distress,
and anxiety, and promotion of self-esteem for the sample. It was hypothesized that after
providing a month of Yogic intervention to working mothers, their parental guilt,
psychological distress, and anxiety will be reduced and their self-esteem will be increased.
Method
Participants
A total of 52 working mothers (N = 52) from varying professions were enrolled for the
workshop. They were recruited through social contacts (office colleagues, friends, and
relatives) and screened through questionnaires and respective scores. Out of them, 6 were
excluded based on exclusion criteria. At the end of the one-month session, there were 22
participants in the experimental group (yoga group n = 22), 17 participants in the control
group (control group n = 22), and 7 participants had dropped out from the experiment
(dropped n = 7). Their age range was 30 to 50 years and kids‘ age varied from toddlers to
college students.
Materials
Four self-reporting questionnaires were used to collect the data and analyze the output of the
project.
Guilt about Parenting Scale (GAPS) consists of 10 questions and participants marked each
question from range 1 to 7 (Strongly Disagree to Strongly Agree) to measure the experience
of parenting guilt. Then sum all the items and total range can vary from 10 -70. A higher
score indicates a higher level of parental guilt. Studies suggest that GAPS is a ―promising
tool‖ for parenting guilt assessment which highlights the influence of work and family
conflict faced by parents (Haslam & Finch, 2016; Haslam et al., 2020).
Depression Anxiety Stress Scale (DASS 21) is a combination of three self-report scales used
to measure the states of depression, anxiety, and stress. It contains 7 questions for anxiety and
participants marked each item from 0 to 3 (‗Did not apply to me‘ to ‗Applied very much or
most of the time‘). Then the scores of all 7 items are summed and multiplied by 2 to calculate
the final score. Low scores indicate low levels of anxiety and high scores indicate high levels
of anxiety. Recommended cut-off scores for conventional severity labels (normal 0-7, mild 8-
9, moderate 10-14, severe 15-19, extremely severe 20+). In this study, only the anxiety part
has been used. The anxiety scale assesses situational anxiety, autonomic arousal, subjective
experience of anxious affect (Lovibond & Lovibond, 1995).
Kessler-Psychological-Distress-Scale-K10 involves 10 questions about emotional states and
participants marked each item from 1 to 5 (‗none of the time‘ to ‗all of the time‘) to measure
psychological distress. Then sum all the items and total range can vary from 10 -50. Low
scores indicate low levels of psychological distress and high scores indicate high levels of
psychological distress. K10 Score Interpretation as per The 2001 Victorian Population Health
Survey is 10 - 19 likely to be well, 20 - 24 likely to have a mild disorder, 25 - 29 likely to
have a moderate disorder, 30 - 50 likely to have a severe disorder. Evidence indicates that this
scale is also useful for a short-term measure of anxiety along with distress (Kessler et al.,
2003; de Manincor et al., 2016).
Rosenberg_Self-Esteem Scale was designed by Morris Rosenberg in the 1960s for high
school students from 10 different schools in New York State. Since then the scale has been
used widely for 50 long years to measure self-esteem and self-worth by measuring both
positive and negative feelings about the self for the adult population. The scale is having 10
questions and participants marked each question from range 0 to 3 (Strongly Disagree to
Strongly Agree). Items 2, 5, 6, 8, 9 are reverse scored for this questionnaire. So the range
shuffled from 3 to 0 (Strongly Disagree to Strongly Agree). After reverse scoring, all the
items are summed. A higher score indicates higher self-esteem. The scale has proven high
reliability and validity across many studies irrespective of the sample‘s gender, age, or
ethnicity (Rosenberg, 1965; Dol, 2019).
Procedure
A small poster of a one-month free workshop for working mothers along with a registration
form was shared in social contacts. Interested participants were asked to fill-up the four
questionnaires and share the details. A total of 52 participants were registered for the
workshop. The final selection was done based on the criteria of two parameters, the
participants‘ score for the Guilt about Parenting Scale (GAPS) and the Psychological Distress
Scale. For GAPS, if they were having a 30 and above score along with a K10 score of the
mild or moderate level they were accepted for the study. Total 6 Mothers who were
housewives, mothers of newborns, or if not matching the selection criteria score, were
excluded from the study.
The study is a randomized control trial with a Pre-Post Experimental design, having two
groups. So the selected participants were randomly distributed into two groups, 28
participants were put in the Experimental or Yoga group and 18 participants in the Control
group. The Yoga group attended 1 hour Yoga class, 5 days a week for 1 month. Practices
include Loosening Practices, Simple Asanas, Pranayamas, Breathing techniques, Meditation,
and Relaxation techniques. For the Control group, no such intervention was there. After one
month all the participants from both Yoga and Control groups were asked to fill up the
questionnaires once again to collect post-intervention data. Participants‘ scores on each were
assessed to detect any changes from baseline using the numerical and categorical scales (low,
medium, and high) for each tool.
Total N = 52
Experimental Group (Yoga intervention Group) n= 22
Control group (Not giving any intervention) n = 17
Excluded = 6, Dropped Out = 7
Flow chart of the Experiment
Flow chart of the Experiment
Each questionnaire had a set of pre-intervention and post-intervention data from which finally
calculated the mean score, standard deviation of pre and post-data for both the Intervention
and Control groups. Then a t-test was performed to calculate the p-value for the following
two scenarios and based on the value; it was concluded if the intervention was significant.
1. Within the same group (pre and post data) – Paired sample t-test
2. Between the groups (intervention and control) – Two-sample equal variance t-test
Calculation of Mean, Standard Deviation, and p-Value was done in Microsoft excel and a
corresponding graph was also generated.
Results
For the yoga group, post-intervention of yoga, results showed a statistically significant
difference in before and after GAPS scores, p = 0.006 < .05. For the Control group, no
statistically significant difference was observed in before and after GAPS scores, p = 0.412 >
.05. There was no significant difference in before scores between groups but there was a
statistically significant difference in after scores between groups, p = 0.039 < .05.
Table 1: Mean and SD of Parental Guilt of Yoga Group (YG) and Control Group (CG).
p-value
Yoga Group (n=22) Control Group (n=17) between
Guilt
groups
About
Parenting Before After p-value Before After p-value
Scale
48.27±8.38 42.05±9.20 0.006 46.29±4.09 47.12±3.67 0.412 0.039
Figure 1: Change scores of Guilt about Parenting Scale of Yoga Group (YG) and Control
Group (CG)
difference in before and after DASS21-Anxiety scores, p = 0.003 < .05. For the Control
group, no statistically significant difference was observed in before and after DASS21-
Anxiety scores, p = 0.565 > .05. There was no significant difference in before scores between
groups but there was a statistically significant difference in after scores between groups, p =
0.012 < .05.
Table 2: Mean and SD of Anxiety of Yoga Group (YG) and Control Group (CG).
p-value
Depression Yoga Group (n=22) Control Group (n=17) between
Anxiety groups
Stress
Scale 21 - Before After p-value Before After p-value
Anxiety
12.82±6.28 8.55±4.91 0.003 12.71±4.79 12.35±3.82 0.565 0.012
Figure 2: Change scores of DASS 21 - Anxiety Scale of Yoga Group (YG) and Control
Group (CG)
difference in before and after K10 scores, p = 0.0001 < .05. For the Control group, no
statistically significant difference was observed in before and after K10 scores, p = 0.569 >
.05. There was no significant difference in before scores between groups but there was a
statistically significant difference in after scores between groups, p = 0.014 < .05.
Table 3: Mean and SD of Psychological Distress of Yoga Group (YG) and Control Group
(CG).
p-value
Kessler groups
Psychologica
p-
l Distress Before After Before After p-value
value
Scale K10
25.23±4.1 18.36±5.5 22.53±4.1
0.0001 23±2.96 0.569 0.014
7 7 9
Figure 3: Change scores of Kessler Psychological Distress K10 Scale of Yoga Group (YG)
and Control Group (CG)
For the yoga group, post-intervention of yoga, results showed no statistically significant
difference in before and after RSES scores, p = 0.072 > .05. For the Control group, no
statistically significant difference was observed in before and after RSES scores, p = 0.440 >
.05. There was no significant difference in before scores between groups and there was no
statistically significant difference in after scores between groups as well, p = 0.084 > .05.
Table 4: Mean and SD of Self-esteem of Yoga Group (YG) and Control Group (CG).
p-value
Rosenberg
groups
Self-
Esteem Before After p-value Before After p-value
Scale
17.09±4.41 18.32±3.40 0.072 16.41±2.43 16.71±1.76 0.440 0.084
Figure 4: Change scores of Rosenberg Self-Esteem Scale of Yoga Group (YG) and Control
Group (CG)
Discussion
The motive of this work was to explore the efficacy of 4 weeks of yoga intervention in the
reduction of parental guilt, psychological distress, anxiety level, and improvement in self-
esteem for working mothers. As per my knowledge, this was the first trial to reduce the
parameter parental guilt by giving yogic intervention to working mothers. The findings of the
research exhibit that regular yoga practice is beneficial to get rid of parental guilt to some
extent. The benefit was statistically significant when compared with before data and also
when compared with the control group. The overall result also suggests the effectiveness of
yoga intervention in the reduction of symptoms of psychological distress and anxiety level as
well in working mothers. The outcome was statistically significant in both cases. This study
supports the previous studies by Shohani et al., (2018) who observed a decrease in stress,
anxiety, and depression in women from yoga intervention. It also confirms the findings by
Ponte et al., (2019) who evaluate the efficacy of yoga at the primary care level and find out a
significant reduction of psychological distress in a sample of the yoga group. Reduction of
back pain, neck pain, and improving sleep quality were mentioned as additional health
benefits by the sample.
In the present study, though the participants had moderate guilt, anxiety, and distress level;
their self-esteem was not very low. The pre-data (before intervention) was on average to the
normal level. After the intervention, there were improvements in the average value but that
improvement was not statistically significant. The working mothers who are struggling to
cope up with many things and having a moderate level of guilt, anxiety, and stress; may not
always translate into low self-esteem. They are having guilt while keeping their baby at home
and leaving for work but at the same time, they enjoy their own identity as well. That can be
the reason for their normal self-esteem on average.
Many studies proposed possible biological and psychological theories behind the mechanisms of
how yoga works on mental health. Among those theories most popular are - yoga helps to
maintain a balance between the sympathetic and parasympathetic nervous system and to
regulate HPA (hypothalamic-pituitary-adrenal axis) axis which helps to deal with stressors
(Kinser et al., 2012; Gard et al., 2014). The practice of Yoga increases GABA levels in the
brain which can be considered as a treatment for anxiety and depression disorder (Streeter et
al., 2007). Also According to the neurological perspective, body awareness during yoga
practices increases the thalamus, primary sensory organs stimulation which is related to
positive mental health (Schmalzl et al., 2015).
The key strength of the present work is that as per my knowledge and review of scientific
literature this is the first initiative to evaluate the effectiveness of Yogic intervention on
parental guilt in working mothers and the result was significant. The profession of the
mothers are from varying domain and their status of doing work from home or not, along
with their different working hours provide reasonable generalizability of findings in terms of
the type of profession they are engaged in.
The result indicates that yoga leads to better psychological health. But the study has its
limitations as well. The study happened online, so only questionnaires could be used for data
collection and no other physical parameter or clinical diagnosis can be arranged. The analysis
was done based on the self-reporting measurements so the outcomes can be biased. No other
substitute task and no personalized interaction with the teacher like the intervention group, so
less control over them which cannot be ruled out. A small sample size which leads to uneven
distribution in intervention and control group is another limitation as a large sample can
provide more reliable and accurate data.
The present study showed the subjective improvement in guilt, psychological distress, and
anxiety which was self-reported by the participants. Future studies can verify the non-self-
report measures like a clinical diagnosis of anxiety level, energy level. Some other
parameters also can be included especially sleep disorder or insomnia which was commonly
mentioned by most of the participants. This study can be done on non-working mothers as
well and can go for a comparative study between working and non-working mothers. In that
study, we can again check self-esteem for a better understanding of the parameter. Such
intervention may be beneficial in the larger population and from a different region to
establish the findings as generic.
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The Role of Nature-based Health Tourism in Development Process

(Concepts and Applications)
Dr. Arunesh Parashar,
Asst. Prof., Dev Sanskriti Vishwavidyalaya, Haridwar
Prachi Agarwal,
Research Scholar, Dev Sanskriti Vishwavidyalaya, Haridwar
Abstract
"Nature" can refer to the phenomena of the physical world, and also to life in general. Human
health and well-being depend on the natural environment, which is the source of clean air,
water, healthy soils and food. Health tourism is a form of tourism to preserve, enhance and
retrieve physical and mental health or individuals. that taken over 24 hrs and less than a year
and the importance of nature and health tourism in today‘s scenario has given a shape to form
of tourist‘s activity called nature-based health tourism. A growing number of people are
craving for an opportunity to get close to nature to heal their bodies and minds when facing
such a global crisis and therefore by visiting natural environment that could restore health and
contribute to human sustainability. The green spaces and blue spaces are the most common
natural destinations that may help recover health and well-being. As travel and tourism make
up the largest service industry in the world, while nature-based health tourism serves as a
primary part of this industry, which primarily involves the direct enjoyment of undisturbed
natural environment, is an important way for people to recover from stress and mental fatigue
and it also through those how various ancient Indian techniques and activities helps in the
holistic development of a tourists. However, the purpose of this paper is to understand and
realising the concepts and application of nature-based health tourism in tourism industry by
providing a theoretical perspective on the consideration of nature-based health tourism as a
public wellness product worldwide.
Keywords : Nature , Health , Tourism
Introduction
Health is more than just the absence of disease or weakness; it is a state of total physical,
mental, and social well-being. The right to the best possible health is one of every human
being's fundamental rights, regardless of ethnicity, religion, political beliefs, economic or
social circumstances. Health tourism is defined by the World Tourism Organization
(WHO/Europe | Urban Health - Protecting Nature Protects Health – Lessons for the Future
from COVID-19, n.d.) as a service that improves an individual's health and morale (via
mineral water, weather, or medical procedures) that takes place in the person's home for more
than 24 hours but less than a year (Hoobin.Ye.ben, 2010).
Health travels can include rewarding elements of beauty, indulgence and regeneration and
more demanding elements such as stimulating activities and sports.
Health tourism is a branch of general tourism foreseeing tourists travel with the aim of
receiving specific healing treatments or enhancing their mental, physical or spiritual well-
being. (Pessot et al., 2021)
Figure Error! Main Document Only. Parts of Health Tourism (Parashar, 2012)
On the basis of the above description, it is presented that all types of tourism like health ,
wellness, medical etc. are still in a state of disintegration. Therefore, it is presented that health
tourism is the overall appearance in which three parts of health tourism are classified, first
one is Nature-based health tourism in which treatment involves all the natural resources to
stay healthy and for caring their holistic health , second type involves Wellness tourism , in
which tourists uses both natural and medical techniques and also adopts lifestyle and
spirituality in their life that directly or indirectly benefits to tourists mental health , third one
is Medical tourism in which tourists travel from one place to another for surgeries and
different medical science treatments to cure their health issues.
Nature-based health tourism is an emerging form of health tourism , where tourists travel to
care their health within the lap of nature without spoiling or creating a disturbance at the
destination to regain mental peace, physical relaxation etc.
Nature-based Health Tourism
Man has been in the lap of nature from the very beginning. In the hustle and bustle of life, the
human mind craves for happiness and peace. He wants to spend some moments of life in
solitude and mental happiness and peace. For this reason, he travels to natural places for
health and peace. ―There is an ancient saying- the solitude of nature provides many gifts to
man‖ (Rawat, n.d.)
Natural Resources are recognized as the key determinants for the improvement of health, and
thus the development of sustainability of nature-based health tourism destinations. This paper
analyze the different perspectives the values of the natural resources of a destination and
related activities for nature-based health tourism.
Nature-based health tourism is totally dependent upon natural resources and its natural
environment. In such type of tourism different nature-based treatments are used to care and
maintains one‘s health. Natural environment and its resources directly or indirectly effects on
human health (Mackinnon et al., 2019) , and such natural environment can be easily visits by
the tourists away from their daily chaotic environment and therefore their movement from
one place to another to any nature-based environment for the purpose of caring their health
from holistic point of view is know as nature-based health tourism.
In this nature-based health tourism, tourists take care of their health by maintaining their
mental, physical, emotional, social and spiritual health for which they move naturally for
caring their health.
Model of Nature-based Health Tourism
With the help of nature-based health tourism, tourists can able to care for their health, achieve
happiness and creates a balance in their life. Different parts of environment such as
mountains, rivers, lakes, forests etc. plays a vital role in the life of nature-based health
tourists.
Characteristics
1. This nature-based health tourism is a useful method in maintaining one‘s health.

2. This nature-based health tourism used as a natural care of health.
3. Nature it‘s environment and it‘s resources are the important aspects of this tourism.
4. Natural healing method is the main focus point of this nature-based health tourism.
5. The main aim of nature-based health tourism is to travelling for the purpose of natural
health.
6. Tourists will be able to know the ancient methods of being healthy.
Components of Nature-based Health Tourism
According to Ghazali, Medical market, wellness and fitness are the main components of
health tourism. Acc. To her own point of view, researcher has pen down the main
components of nature-based health tourism, which can be explained as follows: -
1. Physical Environment: Human beings and nature has a great relationship with each
other. Man born in the lap of nature and survives only by the association of the elements
of nature. In fact, the whole process of human development takes place in the lap of
nature. The natural elements that surrounds us creates the environment, from which
human beings gets the basic elements catalysing for their development. (Asthana, Madhu
(2012), Paryavaran)
Figure Error! Main Document Only.
In bio-geography, all the physical, chemical & biological condition that are experienced by
an organism, under which the weather, soil, water, light, near by plants, people & other
species together make up the whole environment (The 10 Biggest Benefits of Nature
Travel, n.d.). From the point of view of health tourism, the following elements of the
geographical environment can be included which provide health in some form such as
good mental health, peace, refreshment etc. to the health tourists by visiting or performing
activities to such places.
2. Lifestyle Management: Life style gives new dimensions to our personality. In the glare
of the modern era, today lifestyle disorders are becoming a problem. Our daily routine
and diet have an important place under the lifestyle. Life style can be called a
combination of all physical and mental powers. The lifestyle of a health tourist brings
about an unprecedented change in his health. Through lifestyle the tourist builds his
personality (Gupta, N. (1995)). A positive lifestyle develops the health tourist
progressively and determines the routine of the tourist progressively and determines the
routine of the tourist in such a way that his health progresses towards high and tourist step
towards the possibility of a healthy life by keeping the lifestyle restrained and exercise
also improves the body. (Pandya, P. (2005))
From the point of view of nature based health tourism, the following facts can be seen
under lifestyle are :-
 Routine – Routine plays an important role in health tourism. Under health tourism, the
purpose of the tourist is to adopt a special type of natural routine. By grooming the
routine, it not only improves the health, but there is a unique improvement in the whole
life sadhna.
 Diet – Diet along with routine plays an important role in health tourism. Diet is the main
point in health tourism, natural and sattvic diet is needed in health tourism. In view of the
interest of nature-based health tourism, arrangements should be made for their food and
drink.
 Spiritual lifestyle – A nature-based health tourist wants to include health in his life which
is full of spirituality, a specific way of thinking, right way of behavior, restraint, service,
self-study and spiritual practice etc. in order to heal his life by adopting a spiritual
lifestyle.
3. Nature-based Health techniques: Techniques for being healthy which involves natural
resources or nature things or the activities which are performed within nature to care
one‘s physical, mental, emotional health to regain health, happiness and harmony are
nature-based health techniques. Some of the main and sub- alternative therapies are
mentioned below:-
Main Alternative Therapies/ Techniques
 Yoga is the science of gaining absolute oneness with the divine, and it is one of these
traditional medicine and lifestyle systems. This is becoming a major tourism sector as the
globe shifts to healthier lives. It is, in essence, the merging of one's own consciousness
with the world mind. Yoga is a science and an art that combines the body, mind, and soul.
 Ayurveda is the world‘s oldest holistic healing system which was developed 3000 years
ago in India. As we know that health and wellness depend on a delicate balance between
the mind, body and spirit which can be possible through ayurveda where its main goal is
to promote good health through natural herbs and organic food (What Is Ayurveda?
Treatments, Massage, Diet, and More, n.d.).
 Naturopathy, Natural remedies are used in naturopathic medicine to help the body
recover itself. Herbs, massage, acupuncture, exercise, and dietary advice are among the
therapies included. Naturopathy makes use of nature's healing powers. All of the remedies
are derived from natural resources. To aid in the healing process, natural materials such as
mud, sand, water, air, and sunlight are used. As a result, toxins from the body are
effortlessly extruded, resulting in a stress-free feeling and rejuvenation .
Sub-alternative therapies/ techniques (Other nature-based creative activities) (Nature
Therapy: Types and Benefits, n.d.)
 Adventure therapy is a type of therapy that involves going on this include activities that
investigate nature and can be done alone or in a group. Rock climbing and rafting are two
good examples.
 Interventions or treatment involving animals, spending time with animals is a part of
both of these possibilities. Animal-assisted interventions can place in places like farms,
where the animals can be petted or fed. Animal-assisted therapy, on the other hand,
focuses on developing a therapeutic relationship with animals such as dogs or houses
(Lee & Li, 2019).
 Crafts and arts, this genre, as the name implies, mixes creative crafts with nature. One
may utilise your artistic abilities to paint in a green area such as a park or a forest. This
category also encompasses the use of natural materials such as clay, grass, or wood, as
well as the use of green landscapes as a source.
 Conservation, combines the preservation of natural environments with physical activity.
 Nature is bleak. At night, dark nature activities take place, so you may go stargazing
 Exercise that is good for the environment. Physical exercises will be performed in green
spaces. This could include activities such as running, walking, or riding a bike.
 Farming for therapeutic purposes, tourists will be involved in farming chores, such as
growing crops or caring for farm animals
 Horticulture for therapeutic purposes. Because this entails gardening, you might be able
to grow food in community gardens. Therapeutic horticulture can also lead to other
pursuits, such as selling homegrown produce at a farmer's market (Pessot et al., 2021).
 Therapy in the woods. In a group setting, this sort of therapy works well. You'll spend
time outdoors doing things like trekking and building shelters (Nature Therapy: Types
and Benefits, n.d.).
4. Specific Biodiversity: In a number of biodiversity hotspot developing countries, such as

Madagascar, Uganda, Tanzania, South Africa, Costa Rica, Ecuador, and Belize,
biodiversity is the main tourist draw. Even though only a small percentage of visitors
come to see wildlife, its vast biodiversity is a crucial influence in their decision to visit
these places. Visitors to these areas may choose to stay longer to explore other tourist
attractions such as cultural or heritage sites or leisure resorts. The image established by
these locations' biodiversity is thus critical for marketing all of the types of tourism they
provide, whether or not they are primarily focused on biodiversity. When people connect
with nature while travelling, they may develop a greater appreciation for it and a desire to
protect it (Tourism and Biodiversity Achieving Common Goals Towards Sustainability
Tourism and Biodiversity-Achieving Common Goals Towards Sustainability, 2010).
Interpretive tactics such as educational brochures, exhibitions, and guided excursions are
frequently used in tours, parks, and other travel experiences to encourage this form of
environmental learning. Whale watching, for example, has been found to boost tourists'
understanding of aquatic mammals and support for whale protection.
Findings & Result
This research paper helps in understanding the concept of nature-based health tourism. As
well it shows the relation between the components of nature – based health tourism from the
point of view of tourist‘s health and presents the importance and features of nature-based
tourism. Thus, this research paper is very useful to justify the factors of health tourism.
Discussion and Recommendation
Nature is the basic life enhancing resource in which one has to move parallelly with it by
learning the rules of nature and tourism is the synonym of the development of human beings
therefore nature- based health tourism attract one‘s mind and provides the holistic
development to tourists. That‘s why the use of yoga, ayurveda, naturopathy, activities in
natural environment and ancient techniques of being healthy in nature-based health tourism
will be very effective for the tourists.
Methodology
For this theoretical research paper researcher used different secondary resources such as
books, research papers, magazines, internet etc. related to Health & Nature-based Health
Tourism. As well as researcher shows the relation between Nature and Health Tourism with
her personal thinking.
Conclusion
Today we are at an unprecedented moment in the history of our planet and may be we are the
only generation that is given a second chance to build back our lives, make better choices and
to regain our balance with nature. In this study we are going to understand the importance of
nature in maintaining one‘s health with respect to travelling , because the serenic beauty of
nature, ancient techniques of being healthy that was already mentioned by our sages in the
past, if applied to the destinations wherever tourists are arriving that not only attracts
everyone but also plays a very perfect role in developing humans naturally by getting
knowledge and learning such activities to the destination.
References
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covid-19
ऩॊडडत श्रीयाभ शभाम आचामम जी की ऩत्रकारयता: एक अ्ममन
दीऩक कुभाय,
शोध छात्र, ऩत्रकारयता एवॊ जनसॊचाय द्धवबाग, दे व सॊस्कृ नत द्धवश्वद्धवद्यारम, हरयद्वाय
ऩत्रकारयता-एक वॊलेदनळीर वलधा शै । वलवलध भाध्मभों द्वाया रोक जागृभत, रोक भळषण, रोक भागादळान आकद स्तय ऩय
आकऴाक रोकयॊ जक प्रकृ भत का भनलाशन ऩत्रकारयता शै । ऩत्रकारयता वभम के अनुवाय अऩने भें कुछ ऩरयलतान कयती यशे ऐवी
वलचायलान भशानुबलों की अऩेषा यशी शै । जनभानव को एक वलचायधाया दे ने का भशत्लऩूणा उत्तयदाभमत्म ऩत्रकारयता ऩय शै
अथाात ् ऩत्रकारयता भें भूल्मभनष्ठ-भनष्ठालान ऩत्रकारयता, मोग्म लस्तुभनष्ठ वॊऩादन औय भवद्धाॊतों ऩय आधारयत कामाळैरी के
वाथ वॊतुभरत ध्मेमभनष्ठ कामािभ की मोजना फनाकय उवे कामाािन्लत कयने का अवाधायण व्रत भनबाने लारे तेजस्ली
ऩत्रकायों की भनताॊत आलश्मकता यशती शै । इवके भरमे श्रेष्ठ भचॊतन, भनताॊत अनुळाभवत जीलनिभ, वलसाऩनों के फर ऩय
आभथाक आकऴाणों के वलरूद्ध ऩाठकों के वाथ आत्भीम वॊफॊधों को उजागय कयने लारी, लास्तवलकता के अनुकूर, ऩत्र-ऩवत्रका
के वाथ ऩाठकों के रयश्ते जो वलसाऩनों भें बी ज्मादा कयीफी वॊफॊध कामभ कय वके औय जनभानव को वलास्ली नमी
उज्जलर-प्रकाभळत-कदळा की ओय प्रेरयत शी नशीॊ अवऩतु जनभानव को उनके कशतों की वुयषा की आलश्मक मोजनाफद्ध
कामािभ श्रृख
ॊ रा को जन्भ दे वके, ऐवी भूल्मभनष्ठ प्रभािणक ऩत्रकारयता मशी लस्तुत: आदळा औय वभमानुकूर ऩत्रकारयता
कशी जा वकती शै । इवभें आदळा भानकों की प्रभतस्थाऩना, बोंडे भानकों का उन्भुरन वाथ-वाथ शो इवभरमे ऩत्रकाय को
प्रभतवष्ठत नीभतमुक्त औय लस्तुभनष्ठ ऩत्रकारयता कयने लारे ऩॊ. श्रीयाभ ळभाा आचामा जी जैवे ऩत्रकायों की भनताॊत आलश्मकता
यशे गी। व्मवक्त के गुण, कभा, स्लबाल भें नैभतक भूल्मों का आधाय फनाकय उवके वशाये श्रेष्ठ भचन्तन, प्रखय चरयत्र औय ळारीन
व्मलशाय को वभाज भें प्रभतवष्ठत कयने लारे आचामा श्रीयाभ ऐवे शी आदळा ऩत्रकाय थे। उन्शें वललेकलाद मुगद्रष्टा स्तय के
ऩत्रकाय कशना चाकशए।
व्मवक्त ऩरयलाय एलॊ वभाज की नमी वॊयचना कयने लारे मुग भनभााण मोजना औय वलचाय िाॊभत अभबमान जैवे
वलश्वव्माऩी आन्दोरनों के फर ऩय याष्डीम-लैिश्वक स्तय ऩय फौवद्धक, नैभतक औय वाभािजक ऩरयलतान शे तु जनभानता के
वलचायें को कदळा औय उवके अनुरूऩ वाकशत्म ऩत्र-ऩवत्रका वृजन भें प्रचण्ड मोगदान उनकी ऩशचान फन गमी शै । वभाज को
नलदृवष्ट, नल वलचाय औय श्रेष्ठ आचाय अऩनाने की प्रेयणा दे ने का भशान कामा आचामा श्रीयाभ ळभाा जी ने ककमा शै । इवभें व्मक्त
आदळा वलचायों की ओय आकृ ष्ट नल वभाज भनभााण का रोकोत्तय कामा इव ऩत्रकारयता का शी अॊग यशा शै ।
आचामा जी अऩनी प्रभािणकता इन ळब्दों भें व्मक्त कयते शैं , वभाज जागृभत शे तु शी रेखन, प्रकाळन शुआ शै । शभायी
ककतनी यातें भववकते फीतीॊ, ककतनी फाय शभ फारकों की तयश वफरख-वफरख कय योमे शैं , इवे कोई कशाॊ जानता शै ? रोग शभें
वॊत, भवद्ध, सानी भानते शैं , कोई रेखक, लक्ता, नेता वभझते शैं , ऩय ककवने शभाया अॊत:कयण खोरकय ऩढा, वभझा शै । कोई
उवे दे ख वका शोता तो उवे भानलीम व्मथा-लेदना की अनुबूभतमों वे करूण कयाश वे शाशाकाय कयती एक-एक उकद्वग्न
आत्भा बय इन शिडडमों के ढाॊचे भें फैठी वफरखती कदखामी ऩड़ती शै ।
मश वॊलेदना उनके ऩत्रकारयता का आधाय यशी शै । व्मवक्त, ऩरयलाय, वभाज औय मुग के वभस्माओॊ को वभझकय वुरझाने
का प्रभािणक ल एकाकी भशान अस्त्र भें ऩरयिणत शोकय जीलन जीने की के रूऩ वे आध्माित्भक व्मलशाय के रूऩ भें प्रस्तुत
शोता चरा गमा। बायत के छोटे -छोटे दे शातों के गयीफ ऩरयलाय वे रेकय भशानगय के तथाकभथत अभीय एलॊ वम्ऩन्न ऩरयलायों
तक को एक नमी दृवष्ट, श्रेष्ठ प्रेयणा औय ऩत्रकारयता के भाध्मभ दे कय एक नलजागृभत का आन्दोरन की भशान दे न शै ।
आचामम जी के ऩत्रकारयता के द्धवरऺण ऩहरु कुछ इस प्रकाय हैं -
(1) वभाज वॊयचना भें वॊलेदनळीरता मुक्त दृवष्ट के वलकाव शे तु ऩत्रकारयता का वळक्त भाध्मभ।
(2) केलर वलात्र उत्थान, वलाांगीण प्रगभत शे तु भुल्म आधारयत ऩत्रकारयता।
(3) नलमुग भें वषभ मुग नेतत्ृ ल कयने शे तु ऩत्रकारयता का उभचत उऩमोग।
(4) श्रेष्ठ दृवष्टकोण वलकाव के भरमे मथामोग्म ऩद्धभतमों का भनधाायण कय वकने भें वषभ ऩत्रकारयता।
(5) स्ल उत्तयदाभमत्लों का भनलाशन औय स्ल कताव्मों के प्रभत एकभनष्ठता का भनधाायण।
(6) श्रेष्ठ वलचायों को जीलनमाऩन का भूर आधाय कयने भें वषभ।
(7) एकता के वूत्र भें वलवलधता भें फटे वभाज का वॊलधानाथा ऩत्रकारयता।
(8) चरयत्र भनभााण औय आदळा चरयत्र धायकों के नेतत्ृ ल भें वभाज भनभााण।
(9) भानली भूल्म, न्माम औभचत्म वाधने लारी ऩत्रकारयता।
(10) भनुष्म जीलन के भूरधन अथाात वभम का जनकशत भें उभचत उऩमोग शे तु वभमदान की वॊकल्ऩना स्थाऩनाथा।
ऩॊ. श्रीयाभ ळभाा आचामा जी का जीलन फशुआमाभी यशा शै । आकदळॊकयाचामा जी ने बायतीम वॊस्कृ भत औय
वाॊस्कृ भतक भूल्मों की धभा वलचाय आधारयत नलयचना ने बायत भें प्राण पूॊके थे। उवके भरमे वुभनधाारयत, अनुळाभवत,
वॊस्कृ भत, धभातॊत्र व्मलस्था भनधाारयत कयी थी। ऩॊकडत श्रीयाभ ळभाा आचामा जी ने बी नलमुग के नलभानल के भनभााणाथा एक
अनुळाभवत आन्दोरन खड़ा ककमा। िजवे आज वलरषण रोक भान्मता प्राप्त शुमी शै मश उनके आदळा ऩत्रकारयता का प्रत्मष
स्लरूऩ शै ।
आदशों के नए भानदॊ ड गढ़ती आचामम जी की ऩत्रकारयता
ऩॊकडत श्रीयाभ ळभाा आचामा जी का जीलन ऩृष्ठों की इव ककताफ के रूऩ भें शभ वफके वभष यशा शै । अथा वे रेकय
वभम एलॊ िजरृला वे रेकय वलचायों के वॊमभ का जो बी वभग्र आदळा रूऩ शो वकता शै , लश उनके जीलन भें दे खने को भभरा।
प्रत्मष जीलन वे तो उन्शोंने प्रेयणा दी, रेखनी वे बी मशी भळषण कदमा। उनका व्मलशारयक अध्मात्भ मशी था।
उन्शोंने ऩत्रकारयता की दृवष्ट वे अऩनी रेखनी वे वभकारीन वभाज को ऩूॊजीलादी जकटरताओॊ वे भनजात कदराने
का बयोवा कदरामा। गयीफी भें बी प्रवन्नता ऩूलक
ा जीने की वभझ एलॊ ळवक्त वलकभवत की। वलश्व के कयोड़ों नय नारयमों को
औवत नागरयक अस्तय की जीलन ळैरी अऩनाने के भरए प्रभतफद्ध ककमा। ले गयीफी को गौयल भानते थे। उन्शोंने राखों नय
नारयमों को जीलन भें वुयषा वे गयीफी अऩनाने तथा फचे वॊवाधनों को जरूयतभॊदों के फीच फाॊटने का व्रत कदरामा। मशी
उनका वॊघऴा यकशत ’दोआध्माित्भक वाम्मलाद शै , वॊऩूणा वलश्व भें िजवकी स्थाऩना कयना उनका भूर रक्ष्म यशा।
आचामा जी की वॊऩूणा ऩत्रकारयता वभम की नब्ज ऩय कटकी थी औय उन्शोंने ’वभम औय वभाज’ के भध्म
वॊतुभरत की बूभभका भनबाई। ले कशते थे “ऩत्रकारयता धभा का भनलााश बी वभाज वेला शै औय वभाज वेला के षेत्र भें वफवे
फड़ा कामा जनभानव का ऩरयष्काय शै । मकद जनता की लैचारयक बूख ळाॊत न की गई तो लश कुऩथ्म ग्रशण कयने को वललळ
शोगी, अॊतत् वभाज को कुऩथ्मगाभभता का भळकाय शोते दे य नशीॊ रगेगी।
व्मवक्त उनकी ऩत्रकारयता का केंद्र वफॊद ु था। मश फौवद्धक नैभतक िाॊभत के वशाये उवे आदळा वभाज का एक ऐवा
आदळा भानल फनाना चाशते थे, जो लैचारयक िाॊभत का नेतत्ृ ल कय वके। उनका दृढ भत था कक “नलमुग मकद आएगा तो
वलचाय ळोधन द्वाया शी। िाॊभत शोगी तो लश रशू औय रोशे वे नशीॊ, वलचायों वे वलचायों की काट द्वाया शोगी।
आचामा जी ऩत्रकारयता को भात्र लृवत्त नशीॊ, एक भनोदळा का दजाा दे ते थे, जो अनौभचत्म वे जूझने औय जन
आलश्मकताओॊ को वभझने की ळवक्त वे मुक्त शो। उनकी भनोदळा बी कुछ ऐवी शी थी एक स्थान ऩय बी भरखते शैं कक- “शभें
चैन नशीॊ, करुणा चाकशए जो ऩीकड़तों की व्मथा को अऩनी व्मथा वभझने की अनुबूभत कया वके, शभें वभृवद्ध नशीॊ लश ळवक्त
चाकशए जो आॊखों वे आॊवू ऩोछ वकने की अऩनी वाथाकता भवद्ध कय वके।
याष्डीम स्लतॊत्रता आॊदोरन शो मा बायत चीन मुद्ध बायत-ऩाक मुद्ध अथला 1975 का आऩातकार, आचामा जी
प्रत्मेक ऩरयिस्थभत भें ’करभ के भवऩाशी’ की बूभभका भें खड़े कदखे औय अऩनी अनोखी ळैरी वे याष्ड के नागरयकों को
भळषक कदमा। 1965 के बायत ऩाक मुद्ध के दौयान जशाॊ दे ळ के फशुतेये वभाचाय ऩत्र ऩवत्रकाएॊ जनता को वयकायी वे मुक्त
खफयें दे कय अऩने कताव्म की इभतश्री वभझ यशी थी, लशी आचामा जी अऩनी ’अखॊड ज्मोभत’ ऩवत्रका के रेख वॊऩादकीम
आकद के भाध्मभ वे मुद्ध वभाचायों के अभतरयक्त याष्डीम वॊकट की घड़ी भें दे ळ के नागरयकों को अन्म याष्डीम उत्तयदाभमत्ल के
प्रभत बी जागरूक कय यशे थे।
अक्टू फय 1965 की “लताभान मुद्ध औय शभाया कताव्म“ ळीऴाक वॊऩादकीम के कुछ वफॊद ु उदाशयण स्लरूऩ दे ख
वकते शैं िजवभें ले दाभमत्ल फोध कयाते शुए भरखते शैं कक “व्माऩारयमों का कताव्म शै कक लश याष्डीम वॊकट के वभम
भुनापाखोयी जभाखोयी अभत राब चोय फाजायी को ऩनऩने न दे । ना लस्तुओॊ के दाभ फढने वे श्रभभकों का कताव्म शै कक
कायखानों पैिक्िमों एलॊ उद्योगों का उत्ऩादन अभधक अभधक फढाएॊ ।औद्योभगक झगड़े इन कदनों ना फढने दे । शड़तार मा
ताराफॊदी जैवे अलवय ना आने दे । वलावाधायण को लस्तुओॊ का उऩमोग कभ वे कभ कयना चाकशए ; ताकक उव फचत वे दे ळ
के अॊदय वकता शै ऩूणा शो वके। ऐवे अलवयों ऩय अपलाशें अभधक पैरती शै , िजववे दे ळ का ध्मान फढता शै ,अत् ऐवे तत्लों
के प्रभत वतका यशें । इन प्रमावों वे शभायी वीभा ऩय रड़ यशे जलानों का भनोफर फढे गा।
आचामा जी की ऩत्रकाय भनष्ठा एलॊ औभचत्म के प्रभत जो जीने का जज्फा दळााती एक घटना ऩय शभाया स्लता ध्मान
जाता शै । वन 1984 भें आचामा जी ने अऩने ऊऩय शुए प्राणघातक शभरे के दौयान शभरालय के चाकुओॊ के वबी आधायों को
अऩने फाएॊ शाथ ऩय योक तथा दाकशने शाथ को ऩूणा वुयिषत फचाए यखा। भचककत्वकों एलॊ अन्म व्मवक्तमों द्वाया इव आश्चमा का
खुरावा कयने के आग्रश ऩय आचामा जी ने फतामा कक “एक ऩत्रकाय के दाकशने शाथ ऩय उवके ऩाठकों का अभधकाय शोता शै
मकद इव ऩय एक बी घाल रग जाता, तो शभायी ऩत्र-ऩवत्रकाओॊ का रेखन प्रबावलत शोता, ऩरयणाभत् लैचारयक ऩोऴण के
अबाल भें ऩाठकों की लैचारयक वॊकल्ऩळीरता प्रबावलत शोती शै जो ककवी ऩत्रकाय के भरए अवह्य शै ।“ भनकटस्थजन फताते
शैं कक आचामा जी ने उव घामर अलस्था भें बी अऩने को वलयाभ नशीॊ कदमा।
आचामा जी कशना था कक “भनुष्म भें वॊलेदनळीरता जागृत कयके ऩूॊजी के केंद्रीकयण को योका जा वकता शै मशी
आध्माित्भकता का जागयण शै ।“ इवी आधाय ऩय उन्शोंने जनभानव को वॊलेदना के वशाये स्लैिच्छक गयीफी बया जीलन
जीने के भरए वशभत कयने तथा फचे वॊवाधनों को जरूयतभॊदों के फीच स्लेच्छा वे वलतरयत कयाने का वऩना दे खा था।
1 राख वभवऩात ऩत्रकाय चाकशए ले कशते थे कक वलश्व िजन वभस्माओॊ वे जूझ यशा शै उनके भनयाकयण के भरए 1
राख लऴा कामा-ऩेज कदलव की वभवऩात काय मोजना की आलश्मकता ऩड़े गी। इवभें गाॊधी, वुबाऴ, भतरक, याजा याभभोशन
याम, वललेकानॊद स्तय के एक राख ऩत्रकाय वाथ भभरकय 1 लऴा तक वभाज उत्थान के षेत्र भें वकिम शो तबी वलवॊगभत बये
वभाज का कामाकल्ऩ शोगा। उन्शोंने इवके वलकल्ऩ स्लरूऩ ऩत्रकायों की नई पौज खड़ी कयने का अभबमान छे ड़ा औय नाया
कदमा कक “तुभ भुझे वभम दान दो शभ तुम्शें उज्जलर बवलष्म दें गे “।आचामा जी की रेखनी वे उऩजा मश ळॊखनाद
ऩत्रकारयता जगत का भशत्लऩूणा प्रमोग वावफत शुआ। ऩरयणाभत् राखों ऩाठकों ने आचामा जी का वलश्वाव कयके ऩत्रकारयता
षेत्र के इव अभबनल प्रमोग की वपरता शे तु भनत्म 1 घॊटे वे रेकय वप्ताश भें एक कदन,लऴा भें 3 भाश अथला वॊऩूणा जीलन बय
का वभम रोग उत्थान शे तु वभवऩात ककमा। आचामा जी ने इन अॊळकाभरक वभवऩात वभम दाभनमा को रोग उत्थान के
कामों वे जोड़ा औय उन्शें ’मुग ऩत्रकाय’ का दजाा प्रदान ककमा।
ऩत्रकायों की अऩूला बूभभका के कायण वलश्व बय भें रड़े गए स्लतॊत्रता आॊदोरनों भें बायतीम स्लतॊत्रता आॊदोरन एक
अद्भत
ु प्रमोग था। आचामा जी ने बी इवभें फढ-चढकय बूभभका भनबाई, ऩयॊ तु मश स्लतॊत्रता के फाद दे ळ भें नए प्रकाय का
स्लतॊत्रता आॊदोरन चराने की आलश्मकता अनुबल कयने रगे। लश था भनुष्म को शीन, भरीन लृवत्तमों वे स्लतॊत्रता कदराना
िजववे स्लानुळाभवत, स्लस्थ, स्लच्छ, स्लालरॊफी बायत का भनभााण शो वके।ले इव आॊदोरन का नेतत्ृ ल ऩत्रकायों के द्वाया
चाशते थे। मशी नशीॊ, लश वलश्व की वभस्त वभस्माओॊ का वभाधान बी बायत के भाध्मभ वे शोते दे खना चाशते थे।
वफना वलसाऩन चर यशा वलस्ताय ऩत्रकारयता के प्रभत आचामा जी की तीव्र वभऩाण बालना का शी ऩरयणाभ था की
भात्र 20 प्रभतमों वे ळुरू शुई आचामा जी की ’अखॊड ज्मोभत’ ऩवत्रका लताभान भें दे ळ वलदे ळ की अऩनी वशमोगी ’मुग भनभााण
मोजना’ ’जीलन मस मोजना’ भाभवक ’वाप्ताकशक वभाचाय ऩत्र’ की 8 राख प्रभतमों एलॊ 40 राख ऩाठकों के
फीच“आध्माित्भक भूल्मों के भाध्मभ वे व्मवक्त भनभााण, ऩरयलाय भनभााण एलॊ वभाज- भनभााण की वॊकल्ऩना का आगाज
कय यशी शै मश अबूतऩूला वलस्ताय 1 ऩाठक वे 5 तक एलॊ 5 वे 25 ऩाठको की श्रृख
ॊ रा भें वफना एजेंट भात्र ऩाठकों के बयोवे
आज बी वलस्ताय ऩा यशी शै ।
ऩत्रकारयता भें वलसान को रेकय आचामा जी की दृवष्ट गाॊधी जी के वभान थी गाॊधी जी कशते थे कक “ऩवत्रका भें
वलसाऩन का अथा शै -वभझौता औय वभझौता का अथा शै -भ्रष्टाचाय। गाॊधीजी का शरयजन ऩत्र रम्फे जद्दोजशद के फालजूद
वलसाऩन वे ना फच वका, ऩयॊ तु आचामा जी की ऩत्र ऩवत्रकाएॊ आज बी उनके उत्तयाभधकायी मों के भागादळान भें वफना वलसाऩन
वपरताऩूलक
ा प्रकाभळत शो यशी शै । इववे आचामा जी की ऩत्रकारयता प्रफॊधन नीभत ऩय बी प्रकाळ ऩड़ता शै । ’वैभनक वभाचाय
ऩत्र’ वे आचामा जी की ऩत्रकारयता षेत्र भें प्रलेळ शुआ। स्लतॊत्रता आॊदोरन को फढाला दे ने भें आगया जनऩद वे प्रकाभळत
शोने लारे इव ऩत्र की अऩनी ख्माभत थी। कद्वतीम गोरभेज वम्भेरन की वलपरता के दौयान, वयकाय ने दे ळ बय भें नेताओॊ
का भगयफ्तायी अभबमान चरामा, िजवभें ऩत्र के वॊऩादक श्री कृ ष्ण दत्त ऩारीलार बी भगयफ्ताय शो गए।
वैभनक कामाारम ऩय वयकाय ने तारा जड़ कदमा। आचामा जी ने अभबव्मवक्त की स्लतॊत्रता को फाभधत कयने लारी
इव वयकायी कामालाशी को चुनौती रूऩ भें भरमा औय ऩत्र के प्रकाळन को कभभाक यखने की ठान री। उन्शोंने अऩने अन्म
वाभथमों के वशमोग वे ऩोस्टय नुभा कागज ऩय वयकॊडे की करभ वे फड़े -फड़े ळीऴाक भें जरूयी वभाचाय, वूचनाएॊ भरखी औय
यात भें शी वैभनक वभाचाय ऩत्र की प्रभतमाॊ आगया के भुख्म स्थानों ऩय चस्ऩा कय दी। इव प्रकाय “दै भनक ऩत्र का मश दीलाय
वॊस्कयण” जशाॊ वयकाय के भरए भवयददा था; लशी आज बी ऩत्रकारयता जगत के भरए प्रेयणास्रोत शै ।
आचामम जी की ऩत्रकारयता की केंिीम शद्धक्त-
वलचाय िाॊभत के ऩुयोधा का उद्घोऴ था कक वभाज वेला के षेत्र भें वफवे फड़ा काभ जनभानव का ऩरयष्काय शै । मकद
नैभतक, फौवद्धक औय वाभािजक िाॊभत का रक्ष्म ऩूया ककमा जा वका, तो वभझना चाकशए कक कामाकल्ऩ जैवा ऩरयलतान शुआ
औय उवके पर स्लरुऩ लश भाशौर फनेगा, िजवके कायण भनुष्म भें दे लत्ल का उदम औय धयती ऩय स्लगा अलतयण का रक्ष्म
ऩूया शो वकेगा। आचामा जी वभाज को जागृत कयने के भरए रेखन वे रेकय प्रकाळन, वॊऩादन, उद्बोधन, वॊगठन भनभााण एलॊ
जनवॊऩका तक जो कुछ बी ककमा, लश वभाज की आलश्मकता औय उनके अॊत्कयण की ऩीड़ा थी, फेचौनी थी। ले स्लमॊ
रूकढमों-वलडॊ फनाओॊ वे भुक्त थे औय वभाज को बी प्रचभरत वलडॊ फना ओॊ वे भुक्त कयाने की आकाॊषा वे बये थे। उन्शीॊ के ळब्दों
भें रेख भरखने, प्रलचन कयने का शभाया धॊधा नशीॊ शै । भवय ददा के अभतरयक्त कुछ शाथ ना रगने लारे धॊधे की अऩेषा शभ
अऩनी प्रभतबा के फर ऩय ले धॊधा कय वकते शैं , िजनभें भाराभार शोने की ऩूयी गुॊजाइळ शै । शभाये ऩयाभळा वे शजायों-राखों ने
अऩनी गभतवलभधमाॊ भोड़ कय वॊऩन्नता प्राप्त की शै । कपय शभ उन प्रमोगों को अऩने भरए बी कय वकते शैं । फुक्वेरय यो का
धॊधा िजवभें झॊझट शजाय भन औय राब यत्ती बय शै , शभाये भरए क्मा रुभचकय शो वकता शै ? इवी प्रकाय प्रलचनों वे भवपा आऩ
आकय 10-20 दिषणा रेने भें शभें क्मा रूभच शो वकती थी? शभायी प्रभतबा, वलद्या औय षभता फशुभूल्म शै । उवको फाजाय भें
बुनामा जाए तो फशुत कुछ वुना जा वकता शै । रेखन औय प्रलचन शभाया व्मलवाम नशीॊ, अॊत्कयण का ऐठन शै ।
आचामम जी की ऩत्रकारयता अवधायणा
बायतीम जीलन ऩद्धभत, वृजनात्भक भचॊतन की गशयाई एलॊ बाल वॊलेदना की व्माऩकता शी आगे चरकय उनकी
ऩत्रकारयता की भूर दृवष्ट फनी। ऩरयणाभत् इनके द्वाया भनधाारयत भानकों भें बी लशी भूल्म यचे-ऩचे शैं । इनका उद्दे श्म
व्मालवाभमक उद्दे श्मों वे दयू यशकय त्माग- तऩस्मा औय फभरदान की बालनाओॊ वे ओतप्रोत शोकय, वॊस्कृ भत ऩय छाए कुशावे
को दयू कय, उदात्त चेतना जागृत कयना, रोक भळषण दे ना, अतीत के गौयल वे ऩरयभचत कयाना एलॊ जातीम आदळा स्थावऩत
कयना, दे ळ की चेतना को झॊकृत कयके भनयाळ रृदमों भें भें आळा का वॊचाय कयके, व्मभथतों को धैमा एलॊ वॊफर फाॊधना तथा
जड़ एलॊ भृतप्राम् बालनाओॊ भें िाॊभत अॊकुरयत कयना था। ऩत्रकारयता के मश भूल्म गीता की ळुब दृवष्ट की ओय वॊकेत कयते शैं
िजनका उद्दे श्म ‘‘जनता के गुणों को ऩयखना तथा भॊगरकायी तत्लों को प्रकाळ भें राना शै ।“ वभाज के गुणों एलॊ आदळों की
प्राभप्त शे तु भात्र लैचारयक धयातर ऩय शी आचामा जी द्वाया प्रमाव नशीॊ ककमा गमा, अवऩतु वभाज एलॊ जीलन रूऩी प्रमोगळारा
भें ऩत्रकारयता के भनधाारयत वूत्रों के प्रमोग- ऩयीषण बी ककए। इन्शीॊ प्रमावों के अनुरूऩ उबये वद्ऩरयणाभों के आधाय ऩय
उनकी ऩत्रकारयता की प्रभािणकता भवद्ध शोती यशी शै ।
प्रस्तुत है उनकी ऩत्रकारयता के द्धवद्धवध ऩऺों ऩय एक दृद्धि।
मथाथम ऩय आधारयत आदशम की ऩऺधय ऩत्रकारयता
आचामा जी की ऩत्रकाय प्रलृवत्त इन वॊदबों भें वजग जागरूक यशी। उन्शोंने स्लमॊ मथाथा के धयातर ऩय एक आदळा
वलश्व की वॊकल्ऩना के मुग भनभााण की मोजना के रक्ष्म को रेकय ऩत्रकारयता भें प्रलेळ ककमा। आदळा रक्ष्म के आदळा भानक
भनधाारयत ककए। उव कदळा भें आॊदोरन की रूऩये खा तैमाय की औय ऩत्रकारयता के भाध्मभ वे जनभानव के फीच उनके
अभबनल प्रमोग ककए। इव वॊदबा भें वलश्वाव ऩूलक
ा की गई मश अभबव्मवक्त प्रभाण शै कक अखॊड ज्मोभत के भाध्मभ वे ऩत्र
व्मलशाय लाणी वे वऩछरे 25 लऴों वे धभा, नीभत, सान, वदाचाय, जीलन भनभााण आकद वलचायों के भाध्मभ वे राखों व्मवक्त के
जीलन की कदळा धाया फदरी शै औय ले कुछ वे कुछ फने शैं । इन वुधये शुए व्मवक्तत्ल ने वभाज के नलयचना भें भशत्लऩूणा
मोगदान बी कदमा शै । ऩय इतना चरने वे भॊिजर ऩूयी नशीॊ शो जाती, शभें आगे फशुत दयू तक चरना शै । जो ककमा जा चुका
उवे शजायों गुना अभधक कयना शै । याष्ड भनभााण एलॊ वलश्व ळाॊभत का कामा फशुत व्माऩक औय फड़ा शै । उवके भरए उतनी शी फड़ी
वलचायना, बालना, प्रकिमा एलॊ मोजना अबीष्ट शै , जैवे-जैवे वॊकल्ऩ फर एलॊ उत्तयदाभमत्ल फढता जा यशा शै , लैवे शी लैवे किमा
भें बी तेजी आनी शी शै । मुग के अनुरूऩ ऩद्धभतमों का भनधाायण शी शभायी मुग भनभााण मोजना का रक्ष्म शै ।
प्रकाळलान शी प्रकाळ दे वकता शै । आग वे आग उत्ऩन्न शोती शै । जागृत आत्भाएॊ, आदळालादी व्मवक्तत्ल वभाज
को आदळा की कदळा भें रे जाने भें वभथा शोता शै । इन्शीॊ के द्वाया पुॊकी भचॊगायी ऩरयलतान रूऩी प्रचॊड दालानर फनती शै । अॊतत्
वभाज भें आदळा की स्थाऩना शोती शै । मश वत्म शै ऩय ऩत्रकाय को स्लमॊ की ळवक्त वुभनमो जन के प्रभत गाड़ी वूझफूझ एलॊ
गॊबीयता बी शोनी आलश्मक शै । इवके अबाल भें ऩत्रकारयता वलकाव की अऩेषा वलनाळ का कायण फन वकती शै औय स्लमॊ
बी अऩभाभनत, राॊभछत शोगी क्मोंकक ककवी व्मवक्त को अद्भुत प्रभतबा औय षभता इवी उद्दे श्म के भरए भभरती शै कक लश
अऩने वे ऩीछे रोगों को कभ वे कभ अऩने स्तय तक उठाने भें उवका उऩमोग कयें । गुजय फवय फड़प्ऩन के भरए ऩत्रकारयता
की ळवक्त का उऩमोग गरयभाच्मुत शै । इव फाये भें जो िजतना वॊतुभरत यशता शै औय वुयषा वे गयीफी का जीलन स्लीकाय
कयता शै लश रोग दृवष्ट वे उतना शी भशान भाना जाता शै ।मश आदळा िजन्शोंने जीलन भें धायण ककमा वलश्व ळाॊभत के स्तॊब
फने, उन्शीॊ की ऩयभाथा फुवद्ध का राब उठाकय अनेक रोगों को आगे फढने का अलवय भभरा। आचामा जी के जीलन एलॊ कामा
भें मशी वॊतुभरत आदळा कामभ शै ।
कतमव्म के प्रनत सजग ऩत्रकारयता
आचामा जी का वॊघऴाळीर ऩत्रकाय कभा अभधकायों के भरए नशीॊ कताव्मों के प्रभत वजग शै । लश वीभभत वॊवाधनों भें
यशते शुए बी अबालग्रस्त नशीॊ शै । मशी गुण उन्शें आज के तथाकभथत ऩत्रकायों वे अरग गरयभा कदराता शै । भरखते शैं कक
अभधकायों के भरए वफ जागरूक शै , कताव्मों कक ककवी को भचॊता नशीॊ। शय व्मवक्त के भुॊश वे मशी भळकामत वुनी जाती शै कक
भुझे मश नशीॊ भभरा, लश नशीॊ कदमा गमा, इववे भैं लॊभचत शूॊ। शभें जो उऩरब्ध शै क्मा लश राखों कयोड़ों की अऩेषा कशीॊ
अभधक नशीॊ शै ? (वभाज ने) ईश्वय ने शभें िजतना कदमा शै , उवके प्रभत क्मा शभ उऩमुक्त कृ तसता के बाल धायण ककए शुए शैं ?
श्मभळान जैवी ळुष्क भनुबूभभ िजनकी फनी शुई शै ,उन्शें अऩने जीलन भें बरा कशाॊ यश वकता शै ? मश अबाग्गे अऩने शी
कदनता के भाये शुए शैं । जो अऩनी शी अतृभप्त वे दरू
ु खी फने शुए शैं , बरा उनके द्वाया ककवी दव
ू ये का क्मा कशत वाधन शो वकता
शै ।आचामा जी की आकाॊषा थी कक आदळा के प्रभत वॊकिल्ऩत व्मवक्त शी ऩत्रकारयता षेत्र भें प्रलेळ कयें । क्मोंकक ऩत्रकाय वॊलेदन
ळून्म शोकय वभाज का कशत कय शी नशीॊ वकता। अतएल िजनके फीच शभ कामा कयते शैं , उनके वभतुल्म अऩना जीलन स्तय
यखने भें शी शभाये दाभमत्ल की वाथाकता औय ऩत्रकाय की प्रभािणकता शै ।
अऩने द्धवचायों के प्रनत अनरम ननष्ठा से मुक्त ऩत्रकारयता
आचामा जी का दृढ वलश्वाव था कक ऩत्रकाय का वलचाय ऩाठक के भन्िस्थभत फदरकय उवके ऩरयिस्थभतमों भें
आभूरचूर वृजनात्भक ऩरयलतान राने भें वभथा शोता शै । इवी आधाय ऩय शुए ऩाठकों वे आगया कयते थे कक ऩैवा खचा कयके
िजन भशानुबालों को अखॊड ज्मोभत मुग भनभााण मोजना का वदस्म फनामा शै , ले आगे मश बी कयें कक उन ् नए ऩाठको वे
भभरने जुरने की प्रकिमा िभफद्ध रूऩ वे जायी यखें औय मश प्रमत्न कयते यशे कक लश वज्जन न केलर ध्मानऩूलक
ा स्लमॊ शी
अखॊड ज्मोभत ऩढा कयें , भयण अऩने कुटु ॊ िम्फमों को बी उवे ऩढने वुनने का अलवय कदमा कयें ।
उनकी शै दृढता ऊऩयी भन वे नशीॊ थी, अवऩतु अॊत् कयण की दृढता थी क्मोंकक लश वभझते थे कक शभाये वलचाय
भनयथाक नशीॊ जाएॊगे। उनकी शय ऩॊवक्त भें उनका आदळा चरयत्र, वॊलेदनळीरता, ऩीड़ा उबय कय वाभने व्मक्त शोती थी। उनकी
शय ऩॊवक्तमाॊ करभ, स्माशी वे नशीॊ लयन अॊतयात्भा के आग ऩानी वे भरखी जाती यशी। मशी कायण था कक जो रोग ध्मान
ऩूलक
ा ऩढते, उनके बीतय बी ले शी भचॊगारयमाॊ उठती।
चरयत्रननष्ठा द्वाया प्रेरयत आशावादी एवॊ जीवन ऩत्रकारयता
आळा शी जीलन शै औय भनयाळा भृत्मु शै । चुकी ऩत्रकाय गशन अॊधकाय, दख

ु - ऩीड़ा व्मथा- लेदना, अव्मलस्था,
अयाजकता भें डू फे भानल भें आळा का वॊचाय कयता शै । उवे ऩरयिस्थभतमों के वकायात्भक भनमोजन की करा द्वाया जीलन
जीने की नई प्रेयणा दे ता शै । अत् ऩत्रकाय को वदै ल वकायात्भक वोच लारा एलॊ आळालादी शोना आलश्मक शै । आज का आभ
ऩत्रकाय वदै ल नकायात्भक ऩशरू ऩय शी अऩनी करभ चराता शै , जो उवकी भानभवक रूग्णता का ऩरयचामक शै । लताभान
वभाज के भ्रभऩूणा नकायात्भक लातालयण की फढोतयी के भरए ऩत्रकाय को कभ िजम्भेदाय नशीॊ ठशयामा जा वकता।आचामा
जी ऩत्रकाय की आळालादी दृवष्ट को प्रभुख स्थान दे ते ले भरखते शैं कक आळालादी व्मवक्त औयों को बी दिु श्चॊताओॊ तथा दरू
ु खद
ऩरयिस्थभतमों वे फाशय भनकार राता शै औय वभाज को प्रेयणा ल प्रकाळ दे ता शै , ककॊतु भनयाळालादी भानभवक कभजोयी का
रषण शै जो अऩने आव-ऩाव अवॊतुरन ऩैदा कयता शै औय औयों को अॊधकाय के गशन गता भें धकेर दे ता शै । भनयाळ व्मवक्त
जीलन भें कशीॊ वपरता प्राप्त नशीॊ कय वकते। ऩयभछद्रान्लेऴण, ईष्माा, द्वे ऴ, भनोभाभरन्म उन्शें घेये शी यशता शै । आचामा जी
ऩत्रकाय की इव भनयाळालादी भानभवकता का कायण वॊवाधनों का अबाल नशीॊ फिल्क उवकी दष्ु चरयत्रता भानते शैं क्मोंकक
ष्चरयत्रलान व्मवक्त कबी भनयाळ नशीॊ शोते, उनकी बालनाएॊ उदात्त एलॊ ऊध्लागाभी शोती शै । ले शय षण ककठनाइमों वे रड़कय
यखना अबीष्ट ऩा रेने की षभता यखते शैं । प्रभतबाळारी व्मवक्तमों को भनयाळा के वभम भें बी आळा का प्रकाळ कदखाई दे ता
शै । इवी के वशाये औय ऩरयिस्थभतमों भें वुधाय कयते शैं ।
औनचवम एवॊ रमाम की ऩऺधय ऩत्रकारयता
ऩत्रकाय न्माम एलॊ औभचत्म का ऩषधय शोता शै ।इवी कायण वभाज उव ऩय वलश्वाव कयता शै तथा आलश्मकता
ऩड़ने ऩय अऩने रृदम को उवके वभष खोरता शै । ऩयॊ तु दख
ु द ऩशरू तफ आता शै जफ जनता द्वाया प्रस्तुत तथ्मों एलॊ फातों को
ऩत्रकाय अऩने ढॊ ग वे तोड़ भयोड़ कय गरत ढॊ ग वे प्रस्तुत कयता शै ।इववे ऩीकड़त व्मवक्त औय बी आशत शो उठता शै तथा
उवका वलश्वाव टू ट- टू ट कय वफखय उठता शै । ऩत्रकाय की नावभझी वभाज के भरए तो घातक शै शी स्लमॊ ऩत्रकारयता जगत के
भरए भृत्मुतुल्म शै । गरत प्रस्तुतीकयण वे ककवी आदळा भनभााण की आकाॊषा कैवे वॊबल शै क्मोंकक ष्झूठ ककवी बी तयश,
ककवी बी फशाने वे, ककवी बी कायण क्मों न फोरा जाए आिखय लश झूठ शी शै । उववे व्मवक्त तथा वभाज का जीलन प्रबावलत
शुए वफना नशीॊ यशता। झूठ के दष्ु ऩरयणाभ व्मवक्त औय वभाज दोनों को शी बुगतने ऩड़ते शैं । िजव वभाज भें झूठ का फोरफारा
िजतना अभधक शोगा, लश उतना शी ऩभतत औय अवलकभवत शोता शै जाएगा।अवत्म के इव वलानाळी घातक भजा वे शभें ऩूयी
तयश फचने औय वत्म का अलरॊफन रेने, बीतय- फाशय की एकता ऩैदा कयने तक का प्रमत्न कयना आलश्मक शै । तबी
वभाजोत्थान का लास्तवलक रक्ष्म प्राप्त ककमा जा वकता शै ।
ऩत्रकारयता द्धवस्ताय ही नहीॊ, द्धवचाय जीवन से जोड़ने की ऩऺधय ऩत्रकारयता
आज ऩत्र-ऩवत्रकाओॊ की वपरता का भाऩदॊ ड अभधकाभधक ऩाठक वॊख्मा जूटा रेना भाना जाता शै । प्रेवऴत वलचायों
के प्रभत ऩाठक ककतना भनष्ठालान फना मश गौण शै । मशी कायण शै कक लताभान ऩत्रकारयता फाॊझ शोती जा यशी शै । आचामा श्री
जी वलाथा इवके प्रभतकूर थे। उन्शोंने अभधकाभधक ग्राशक जुटा रेने को कबी ऩत्रकारयता की वपरता भाना शी नशीॊ। अवऩतु
प्रेवऴत वलचायों के प्रभत ऩाठक के अटर वभऩाण को ले इवकी वपरता भानते शैं । इव कदळा भें लश वतत जागरूक बी यशे । ले
भरखते शैं - िष्कवी के आग्रश वॊकोच भें रोग वदस्मता के ऩैवे तो दे दे ते शैं ऩय ऩवत्रका ऩढी नशीॊ जाती। िजन्शें उऩशाय भें
ऩत्रकारयता भबजलाई गई, लशाॊ बी कई फाय ऐवा शी शुआ शै । इवभरए फाय-फाय भभरते जुरते यशकय मा ऩत्र भरखकय मश प्रमत्न
कयना चाकशए की िजन्शें वदस्म फनामा गमा शै , लश उवे ऩढने भें अभबरुभच रें औय अऩने वॊऩका के दव
ू ये रोगों को उव सान
वे राबािन्लत कयें । एक बी अखॊड ज्मोभत की प्रभत ऐवी ना शो िजववे कभ वे कभ दव व्मवक्तमों ने राब उठामा शो। एक कूड़े -
कचये भें डार दे ने की लस्तु नशीॊ, लयन मुग भनभााण की प्रेयक अिग्न शै । िजववे वभुभचत गभी औय योळनी प्राप्त शोती यशनी
चाकशए। मशी व्माकुरता आचामा जी को आदळा की ऩयाकाष्ठा ऩय स्थावऩत कयती शै । एक वूत्र लाक्म भें लश कशते शैं ष्शभ
अऩना जो भूल्म आते शैं , वपरता उवी का पभरत रूऩ शै ।
सहनशीर, सदाचायी एवॊ द्धवबेदों भें एकता की सॊचारक ऩत्रकारयता
आचामा श्री जी ने ऩत्रकारयता वे जुड़े व्मवक्तमों की वदाळमी वोच को उवके अभूल्म भनभध भाना शै । ले कशते थे कक
वफ भनुष्मों के अचाय- वलचाय, स्लबाल, रुभच आकद भें बेद शोते शुए बी शभें ककवी के वाथ द्वे ऴ बाल नशीॊ यखना चाकशए। शभें
मश भानकय कक दव
ू ये व्मवक्तमों के वलचायों भें बी कुछ वच्चाई शो वकती शै । नम्रताऩूलक
ा उवे वशन कयने की षभता प्राप्त
कयनी चाकशए। इवके अभतरयक्त मकद कोई व्मवक्त ककवी कायणलळ मा असानलळ भें कटु लचन कशता शै , गारी- गरौज कयता
शै मा ताड़ना दे ता शै तो उवके प्रभत षभा बाल दळााते शुए शभें वशन कयना चाकशए।
दानमवव के प्रनत दृढ़, बमभुक्त एवॊ सभद्धऩमत ऩत्रकारयता
इव वॊदबा भें आचामा जी की दृवष्ट थी कक ‘‘आऩवत्तमों वे डरयए नशीॊ, रड़ीए। इव भाध्मभ वे लश वचेत कयते यशे कक
िजवे अऩने कताव्म ऩय ऩूयी श्रद्धा शोती शै औय जो उवे ऩूया कयने के भरए वफ कुछ कयने को तैमाय यशता शै , उवे कोई बी
ऩरयिस्थभत बमबीत नशीॊ कयती औय लश वपरता प्राप्त कयता शै । ले भरखते शैं कक कताव्म ऩथ भें वलघ्न आ जाने ऩय डयऩोक
भनुष्म रोगों की प्रवन्नता का ख्मार कयके आगा- ऩीछा कय कयने रगता शै । ककवी काभ का भनश्चम कय रेने के फाद उवे
ऐवी आळॊका शोती शै कक इव काभ के कयने वे भेयी रोकवप्रमता नष्ट शो जाएगी, मा धन की शाभन शो जाएगी अथला ककवी फड़े
श्रीभान मा अभधकायी का कोऩबाजन शोना ऩड़े गा, तो लश तुयॊत कय कय उववे ऩीछे ऩैय शटा रेता शै । ऐवे भें लश वभाज अथला
ऩीकड़त व्मवक्त को न्माम कदराने वे लॊभचत यश जाता शै औय प्रभािणकता की कवौटी ऩय खया नशीॊ उतय ऩाता।
जीवन सॊवेदना ऩय केंडित ऩत्रकारयता
बायतीम वॊचाय ऩद्धभत भें फुवद्ध औय जीलन वॊलेदना दोनों की गशयाई अभधक शै । मश याष्डीम एलॊ भानलीम भूल्मों वे
वॊदभबात ऐवा वद्कामा शै , िजववे दे ळलाभवमों की नव-नव भें स्लतॊत्रता, वभानता औय वलश्व फॊधुत्ल की बालना का वॊचाय
शोता शै । आचामा जी ने वॊचाय भाध्मभों वे इन भूल्मों को प्रभतभनभधत्ल कयते शुए भानल प्रकृ भत को अबाल वे फचामा। उवकी
उद्धत बालना का ऩरयष्काय कयके वतत वकायात्भक कदळा दे ते यशें तथा बागदौड़ की िजॊदगी भें धूर-धूवरयत शो जाने लारों
का भनोफर फढा कय उन्शें वभाज भें मथोभचत वम्भान कदराने भें जुटे यशे शैं । उन्शोंने एक तेजस्ली ऩत्रकाय की दृवष्ट वे िजव
आदळा वलश्व का वऩना वॊजोमा था उवके केंद्र भें व्मवक्त को खड़ा दे खते शैं । ले अऩनी ऩत्रकारयता द्वाया वतत आदळा व्मवक्तत्ल
को गढने भें जुटे यशे । उनका कशना था कक शभायी ळायीरयक, भानभवक, आभथाक, ऩारयलारयक, वाभािजक, याष्डीम, अॊतययाष्डीम
वलऩन्नताओॊ का कायण औय कुछ नशीॊ केलर रोकभानव की अळुद्ध कदळा धाया शी शै । मकद भूर कायणों को न वुधाया गमा तो
वुधायों के वभस्त प्रमत्न वूखते ऩेड़ के ऩत्ते वीॊचने जैवे वलडॊ फना भवद्ध शोंगे।
ननष्कषम-
ऩॊकडत श्रीयाभ ळभाा आचामा अऩनी ऩत्रकारयता भें मथाथा को कोवा नशीॊ औय ना बौड़ी घटनाओॊ को उछारने भें
रुभच। फिल्क जनता भें नई वोच, नई वभझ तथा गुण, स्लबाल की ऩरयष्काय शे तु भूल्मऩयक ऩत्रकारयता को आधाय फनामा।
मश लश बरी बाॊभत जानते थे कक जफ तक जन जन के जीलन भूल्मों का वलकाव ना शोगा। तफ तक भन शोता कयाशती यशे गी
औय दानलता उव ऩय प्रबाली शोती जाएगी। आचामा जी के रेखों वे मा वलकदत शोता शै कक उनकी ऩत्रकारयता ने व्मवक्त के
भचॊतन, चरयत्र, व्मलशाय को फदरने तथा फौवद्धक, नैभतक औय वाभािजक ऩरयलतान के भरए वलचाय िाॊभत को आधाय फनामा।
वभाज का वललेक जागृत ककमा औय अऩनी ऩत्रकारयता को रेकय वललेकलान ऩीढी के भनभााण के भरए ऩूणत
ा ा वभवऩात शुए।
इवी के चायों औय जीलन बय उनकी ऩत्रकारयता गभतळीर यशी।
आचामा जी की ऩत्रकारयता वे टीआयऩी के भरए अिस्तत्ल को दाॊल ऩय रगाने लारी आज की ऩत्रकारयता को वीख
रेनी चाकशए। जनकशत के उद्दे श्मों की ऩूभता बी तबी वॊबल शोगी। तफ ना तो वॊऩादन का स्तय भगये गा, न वभाचाय प्रफॊधन की
आड़ भें अन्म वलसाऩन का वशाया रेना ऩड़े गा, तफ वत्म के उद्घाटन के नाभ ऩय ऩत्रकारयता ब्रैक भेभरॊग की भळकाय बी नशीॊ
शोगी औय बायत दे ळ को नई ळवक्त एलॊ मुग को नमी अभबव्मवक्त भभर वकेगी। आचामा जी ने अऩनी ऩत्रकारयता द्वाया बायतीम
जनभानव भें िजव वलचाय िाॊभत का फीज फोमा शै आज फशु आमाभी ऩरयलतान के रूऩ भें पभरत शोते कदख यशे शैं ।
सॊदबम ग्रॊथ सूची्-
1. ळभाा, डॉ. भॊदाककनी, श्री याभ कृ ष्ण ऩयभशॊ व एलॊ आचामा श्रीयाभ ळभाा के दाळाभनक वलचायों का तुरनात्भक औय
वललेचनात्भक अध्ममन, बीभ याल अम्फेडकय वलश्ववलद्यारम
2. गुप्ता, डॉ. वुळीरा, प्रसा ऩुयाण एक अध्ममन, भेयठ वलश्ववलद्यारम
3. भभश्रा, डॉ. गोवलन्द, ऩॊ.श्रीयाभ ळभाा आचामा के वाकशत्म भें उऩावना वाधना औय आयाधना, गोयखऩुय
वलश्ववलद्यारम
4. भवॊश, डॉ ऩूनभ, ऩॊ.श्रीयाभ ळभाा आचामा के वाकशत्म भें मुग चेतना, जौनऩुय वलश्ववलद्यारम
5. ळभाा, डॉ. भदाककनी, आचामा श्रीयाभ ळभाा का वलाांगीण दळान, आगया वलश्ववलद्यारम
6. ळभाा, डॉ. दीनदमार, प्रसा ऩुयाण का वाभािजक एलॊ वाॊस्कृ भतक अध्ममन, आगया वलश्ववलद्यारम
7. लानखेड़े, डॉ. लऴाा, ऩॊ.श्रीयाभ ळभाा आचामा के वाकशत्म भें नायी वॊलेदना, वागय वलश्ववलद्यारम
8. अग्रलार, डॉ. उभा, ऩॊ. श्रीयाभ ळभाा आचामा एलॊ वॊत कफीय के वाकशत्म भें दाळाभनक भान्मताओॊ का तुरनात्भक
अध्ममन, भेयठ वलश्ववलद्यारम
9. खण्डे रलार, डॉ. उऴा, आध्माित्भक भान्मताओॊ का लैसाभनक प्रभतऩादन : ऩॊ.श्रीयाभ ळभाा के वम्फन्ध भें, जफरऩुय
10. वत्रलेदी, डॉ. गामत्री ककळोय, गामत्री वावलत्री एक अध्ममन, कानऩुय वलश्ववलद्यारम
11. कद्वलेदी, डॉ. ववलता, ऩॊ.श्रीयाभ ळभाा आचामा के भळषा दळान का आरोचनात्भक अध्ममन, पैजाफाद अलध
12. वत्रऩाठी, डॉ. ळभळकाॊत, वॊस्काय ऩयम्ऩया द्वाया वभाजोत्थान की कदळा भें गामत्री ऩरयलाय, जौनऩुय वलश्ववलद्यारम
13. ऩयभाय, डॉ. यभेळ, ऩॊ.श्रीयाभ ळभाा आचामा का भळषण भचॊतन, वूयत वलश्ववलद्यारम
14. ळभाा, डॉ. वुरोचना, ऩॊ.श्रीयाभ ळभाा का वभाज दळान, गढलार वलश्ववलद्यारम
15. झये , डॉ. कृ ष्णा, भानलता एक दाळाभनक अनुळीरन : आचामा श्रीयाभ ळभाा के वलळेऴ वॊदबा भें, शे भलजी नॊदन
फशुगुणा वलश्ववलद्यारम
16. कुभाय, डॉ. आरोक, त्नतॊव ुैलफऩॊव ज्तॊदेवलतउॊ जऩलदरू । ुैजनकर जीभ ऩ ्उचॊफज वल ल्नश छऩतउॊ द
डलअभउभदज , चौधयी चयण भवॊश वलश्ववलद्यारम
17. ऩभथक, डॉ. इन्द्रे ळ, आचामा श्रीयाभ ळभाा प्रणीत प्रसा ऩुयाणस्म ऩरयळीरनभ,् गुरूकुर कागड़ी वलश्ववलद्यारम
18. भभश्र, डॉ. वलजम कुभाय, कशन्दी ऩत्रकारयता भें ऩॊ. श्रीयाभ ळभाा आचामा का मोगदान, रखनऊ वलश्ववलद्यारम
19. चौशान, डॉ. जे जे, ऩॊ श्रीयाभ ळभाा का याजनीभतक एलॊ वाभािजक मोगदान, अभयालती वलश्ववलद्यारम
20. भवॊश, श्रीभभत अॊजरी, ऩत्रकारयता भें अखण्ड ज्मोभत का मोगदान, गुरूकुर काॊगड़ी वलश्ववलद्यारम
21. भभश्र, श्री अजम कुभाय, उऩभनऴद् ऩयम्ऩया भें ऩॊ. श्रीयाभ ळभाा आचामा यभचत प्रसोऩभनऴद की प्रावॊभगकता, रखनऊ
22. भनगभ, श्रीभभत वलजम रक्ष्भी, आध्माित्भक ऩत्रकारयता भें अखण्ड ज्मोभत का मोगदान, कानऩुय वलश्ववलद्यारम
23. ळुक्रा, वुश्री यिश्भ, ऩॊ.श्रीयाभ ळभाा आचामा का मुगीन कभाकाण्ड एक वललेचन, कानऩुय वलश्ववलद्यारम
24. भाशे श्वयी, श्रीभती भकशभा, ऩॊ.श्रीयाभ ळभाा आचामा के वाकशत्म भें रोकभॊगर की बालना, जीजाजी वलश्ववलद्यारम
ग्लाभरमय
25. ऩाण्डे म, श्री ओॊकाय नाथ, ुैलफऩॊव फ ्ुीुॊदशभे ुॊदक ल्लशछऩतउॊ द डलअभउभदज वल ुैुॊदजऩानदय. ।
ऱभलशतॊचीऩफॊव , गोयखऩुय वलश्ववलद्यारम
26. कद्वलेदी, वुश्री बालना, आचामा श्रीयाभ ळभाा के लाडभम भें भानल चेतना एक वभीषात्भक अध्ममन, गुरूकुर
कागड़ी वलश्ववलद्यारम
27. अयोड़ा, श्रीभभत भभता, ऩॊ.श्रीयाभ ळभाा आचामा का वलाांग भळषा दळान एलॊ उनके भळषण प्रभळषण वम्फन्धी
प्रमोगों का भूल्माॊकन, दमानॊद भकशरा भशावलद्यारम कानऩुय
28. लभाा, श्री याजील कुभाय, ऩॊ.श्रीयाभ ळभाा आचामा के वाभािजक वलचाय एक वभाज ळास्त्रीम अध्ममन, डॉ बीभयाल
अम्फेडकय भशावलद्यारम कानऩुय
29. ळुक्रा, श्री गोवलन्द, अभबनल वभाज के नलभनभााण भें गामत्री ऩरयलाय की बूभभका एक करा एलॊ लािणज्म वभाज
ळास्त्रीम अध्ममन : ऩॊ. श्रीयाभ ळभाा आचामा के वलळेऴ वॊदबा भें, भशावलद्यारम वेभरयमा, यीला
30. ऩान्वे, श्री गुराफ याल, ऩॊ श्रीयाभ ळभाा आचामा के दळान भें भृत्मु ऩयक जीलन ऩरयदृश्म ऩय आधारयत दाळाभनक
अनुळीरन, शभीकदमा कारेज, यीला
31. करा, श्रीभभत ळभळ, ऩॊ. श्रीयाभ ळभाा आचामा का आचाय दळान आधुभनक दाळाभनक वॊदबा भें एक अध्ममन, गुरूकुर
कागड़ी वलश्ववलद्यारम
32. ळभाा, श्री वुळीर, ऩॊ.श्रीयाभ ळभाा के वाकशत्म भें अध्मात्भ एलॊ वलसान का वभन्लम एक अनुळीरन , वलिभ वलवल,
उज्जैन
33. ऩॉर, भेघा, आचामा श्रीयाभ ळभााजी के वाकशत्म एलॊ वाधना भानल उत्कऴा के वलवलध आमाभ, एक वललेचनात्भक
अध्ममन
34. श्रीलास्तल, लॊदना, (2012), ऩॊ.श्रीयाभ ळभाा आचामा के वलळेऴ वॊदबा भें मस वभग्र उऩचाय प्रकिमा, एक
वललेचनात्भक अध्ममन
35. दीऩभळखा, आचामा ऩॊ. श्रीयाभ ळभाा की ऩत्रकारयता एलॊ लताभान चुनौभतमा
36. वॊजम (2016), आचामा ऩॊ. श्रीयाभ ळभाा ल यवलन्द्रनाथ टै गोय के ळैिषक दळान का तुरनात्भक अध्ममन एलॊ
लताभान बायतीम ऩरयप्रेक्ष्म भें इनकी प्रावॊभगकता
37. भवॊश, डॉ वुखनॊदन, (2011), बायतीम वप्रॊट भीकडमा के ऩरयप्रेक्ष्म भें आध्माित्भक ऩत्रकारयता् एक वभीषात्भक
अध्ममन, दे ल वॊस्कृ भत वलश्ववलद्यारम, शरयद्वाय
ऩुस्तकें एवॊ ऩद्धत्रका

1. भभश्रा डॉ. वलजम,भूल्मभनष्ठ ऩत्रकाय ऩॊकडत श्रीयाभ ळभाा आचामा,
2. भवॊश डॉ. श्रीकान्त, वम्प्रेऴण : प्रभतरूऩ एलॊ भवद्धान्त, बायती ऩिब्रळवा एण्ड कडस्िीब्मूटवा, पैजाफाद (उ. प्र.)
3. बानालत डॉ. वॊजील, वलकाव एलॊ वलसान वॊचाय, प्रकाळक- याजस्थान कशन्दी ग्रन्थ अकादभी, जमऩुय, 2010
4. प्रकाळ ओभ, वॊऩादक- बानालत डॉ. वॊजील, वलकाव एलॊ वलसान वॊचाय, प्रकाळक- याजस्थान कशन्दी ग्रन्थ
अकादभी, जमऩुय, 2010
5. ऩण्डमा डॉ. प्रणल, चेतना की भळखय मात्रा, बाग-1,2,3 मुग भनभााण मोजना वलस्ताय िस्ट, भथुया। वॊस्कयण
2009
6. आचामा श्रीयाभ ळभाा, वभम की भाॊग मुग नेतत्ृ ल, ऩृष्ठ -9.11
7. आचामा श्रीयाभ ळभाा, अखॊड ज्मोभत-लऴा 30, अॊक 11, ऩृष्ठ 62










2018 2010
2017
2010 2005
2015
2010
2016 2008
2018
2012
2018
:
2018
60
27%
2018
2012 3%
1-7
1-
1980] 0 58
2- 1984, 0 104
3- 1988, 0 42
4- 0 0 0 68
5- 1985, i`0&79
tuZYl vkSj osc fyaDl

1. tece.sts.rchhrhcand other, 2010 .Effects of Yoga Versus Walking on Mood, Anxiety, and
Brain GABA Levels: A Randomized Controlled MRS Study , Journal of Alternative and
Complementary Medicine , J Altern Complement Med. 2010 Nov; 16(11): 1145–1152
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC/3111147
2. SPRING Reference Group Executive Summary,2018.
https://www.acha.org/documents/ncha/NCHA-
II_Spring_2018_Reference_Group_Executive_Summary.pdf
3. Mboya, I.B., John, B., Kibopile, E.S. et al. Factors associated with mental distress among
undergraduate students in northern Tanzania. BMC Psychiatry 20, 28 (2020).
https://doi.org/10.1186/s12888-020-2448-1
https://bmcpsychiatry.biomedcentral.com/articles/10.1186/s12888-020-2448-1#citeas
4. Sethi JK, Nagendra HR, Sham Ganpat T. Yoga improves attention and self-esteem in
underprivileged girl student. J Educ Health Promot. 2013 Sep 30;2:55. doi:
10.4103/2277-9531.119043. PMID: 24251291; PMCID: PMC3826026.
Paper
'Medical Students' Experience of Mindfulness Training in the UK: Well-Being, Coping

Reserve, and Professional Development' by Alice Malpass, Kate Binnie, and Lauren
Robson in Education Research International
ग्रीवा शूर की अवधायणा : मोग अभ्मास के साऩेऺ भें
योकशत कुभाय* के॰ एच॰ एच॰ ली॰ एव॰ एव॰ नयभवम्शा भूभता**
* **
ळोध छात्र, प्रोपेवय एलॊ ळोध ऩमालेषक,
कामभचककत्वा वलबाग, आमुलद
े वॊकाम, भचककत्वा वलसान वॊस्थान,
काळी कशन्द ू वलश्ववलद्यारम लायाणवी
सायाॊश
जीलन को भनयॊ तय ल वुचारु रूऩ वे चरामभान फनाने के भरए वफवे

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प्रभत अभधक वॊलेदनळीर शोता शै | गदा न ददा के भाऩन के भरए Neck Disability
Index, Visual Analog Scale, Cervical range of Motion, आकद भानकों का
उऩमोग ककमा जाता शै | Cervical Spondylosis के ऩरयणाभ स्लरूऩ Cervical
Disc की प्रायिम्बक अलस्था भें ऩरयलतान आ जाता शै इवके वाथ शी गदा न तथा
कॊधे की भाॊवऩेभळमों भें जकड़न औय ददा शोता शै | मोग एक तयश का
वभामोजन शै िजवभें ळायीरयक व्मामाभ, श्वाव ऩय भनमॊत्रण तथा वलश्राभ की
प्रकिमा भुख्म शै | मोग का अभ्माव गदा न की भाॊवऩेभळमों की प्रायिम्बक
कामाषभता की िस्थभत को वॊतभु रत कयता शै तथा ग्रीला ळूर वे वॊफॊभधत
भानभवक िस्थभत भें बी वुधाय राता शै | मोग आधारयत भचककत्वा के
वकायात्भक प्रबाल को कुछ भनयॊ तय अभ्मावों द्वाया प्राप्त ककमा जा वकता शै वाथ
शी मोग ळयीय के प्रभत जागरूकता को फढाता शै तथा योभगमों को वभग्र उऩचाय

प्रदान कयता शै |
शब्द कॊु जी- मोग, ददा , वलााइकर, मोगाभ्माव, गदा न, भाॊवऩेभळमाॉ
ऩरयचम -
वलश्व स्लास्थ्म वॊगठन के अनुवाय रगबग 2/3 जनवॊख्मा को अऩने जीलन

कार भें गदा न के ककवी न ककवी कशस्वे भें ददा शोता शै िजवभें भकशराएॉ वफवे
ज्मादा प्रबावलत शोती शैं | गदा न का ददा कुछ रोगों के जीलन कार का कशस्वा
फन जाता शै | ‘वलााइकर’ ळब्द का प्रमोग भध्मभ आमु लगा के ऩुयाने गदा न ददा
के योभगमों के भरए ककमा जाता शै | xi v
फढती उम्र के वाथ यीढ तथा गदा न की
शिडडमाॉ औय उऩािस्थमाॊ अऩनी प्रायिम्बक अलस्था को खोती चरी जा यशी शैं |
कबी कबी अभनमभभत शडडी का भनभााण शो जाता शै िजवे शडडी का फढना बी
कशते शैं | मश वलकृ भत भकशराओॊ की तुरना भें ऩुरूऴों भें ऩशरे शी उम्र भें
वलकभवत शोता शै ऩयन्तु ऩुरूऴों की तुरना भें भकशराएॉ अभधक वॊख्मा भें इव
वलकृ भत वे प्रबावलत शोती शैं |xi v गदा न के कशस्वे भें रॊफे वभम तक कड़ाऩन
यशने तथा उवभें अऩघटन शोने के कायण उत्ऩन्न शोता शै | इवका अवय कॊधे
वे आगे शाथों तक वभम के अनुवाय फढता चरा जाता शै िजवके कायण शाथों
भें कभजोयी ल कॊऩन शोने रगता शै | कबी कबी वलकृ भत मा अऩघटन कदखाई
नशीॊ दे ता फिल्क शडडी अवाभान्म कदखाई ऩड़ती शै िजवे ओिस्टमोपाइट्व कशते
शैं | शिडडमों के फढने वे यक्त नभरकाएॊ दफ जाती शैं िजववे भिस्तष्क, आखों
तथा शाथों भें कभजोयी आ जाती शै |xi v भानभवक तनाल के कायण बी
वलााइकर की वभस्मा उत्ऩन्न शो जाती शै अत्मभधक भचॊता की दळा भें
भाॊवऩेभळमाॊ तनाल ग्रस्त शो जाती शैं अभधकाॊळत: गदा न औय कॊधे की ऩेळीमाॊ
प्रबावलत शोती शैं |
ग्रीवा शूर की मोनगक अवधायणा
इॊ कद्रमों का भन वे वॊफॊध शोता शै भन का फुवद्ध वे वॊफॊध शोता शै | मे तीनों

भनयन्तय एक दव
ू ये को वॊदेळ प्रेवऴत कयते यशते शैं | मे वफ चेतना के प्रलाशों का
खेर शोता शै | भानल की चेतना उवके ऩूला अिजात वॊस्काय ऩय आधारयत शोती
शै , ऩूला जन्भ के कभो के अनुवाय उवके वॊस्काय फनते शैं | िजव व्मवक्त का
जैवा कभा शोगा उवी के अनुरूऩ उवके वॊस्कायो का भनभााण शोता शै | इन कभों
औय वॊस्कायों वे व्मवक्त को वुख औय द:ु ख की प्राभप्त शोती शै | द:ु ख तीन प्रकाय
के शोते शै आध्माित्भक, आभधबौभतक, आभधदै वलक | ककवी प्रकाय की वलकृ भत के
कायण मा इॊ कद्रमों भें ककवी प्रकाय की फेचन
ै ी मा ऩये ळानी के कायण जफ भन,
इिन्द्रम मा ळयीय भें ककवी प्रकाय की ऩीड़ा शोती शै तो उवे आध्माित्भक द:ु ख
कशते शै | ग्रीला ळूर बी कशी न कशी इवी आध्माित्भक द:ु ख का ऩरयणाभ शै
|xi v
रऺण: वलश्व स्लास्थ्म वॊगठन ने गदा न ददा को ळायीरयक वभस्माओॊ भें चौथे
स्थान ऩय यखा शै जफकक अभेरयकन रयऩोटा द फडम न आप डडजीज 2018 के
अनुवाय 2016 भें गदा न ददा को 6लीॊ वफवे फड़ी स्लास्थ्म वभस्मा फतामा शै
|xi v कुछ खाव रषण जैवे गदा न भें ददा , जकड़न, ळयीय के ऊऩयी कशस्वे भें
कभजोयी भशवूव शोती शै भवय भें ददा ल चक्कय आनाxi v, फेचन
ै ी, कानों भें
आलाज आना, शाथों की ऩकड़ कभजोय शोना ल शाथों भें कॊऩन शोना आकद |
स्नामवलक रषण मा वॊकेत शल्के मा भध्मभ ददा भें प्राम् अनुऩिस्थत यशते शैं |
वलााइकर ददा गदा न के षेत्र भें फेचन
ै ी की अनुबभू त कयाता शै | गदा न भें ककवी
प्रकाय की वलकृ भत शोने ऩय ग्रीला ,कळेरूका वकशत, इॊ टलेकटा ब्रर, कडस्क, ताॊवत्रकाएॉ,
ऩेळीम, यक्त लाकशभनमाॊ, श्ववन नरी आकद प्रबावलत शोती शै xi v |
कायण : गदा न का अभधक दे य तक एक शी अलस्था भें फना यशना, वोने तथा

फैठने की गरत आदतें, व्मामाभ की कभी, गदा न मा कॊधे के ऊऩयी कशस्वे भें
चोट रगना, अथायाइकटव, फढती उम्र, यीढ की शडडी भें रगाताय िखॊचाल ल
तनाल के प्रभत फदराल वे बी ग्रीला लेदना उत्ऩन्न शो जाती शै |xi v भरगाभेंट की
कठोयता, गदा न की शडडी का फढाना, शभनाएटे ड कडस्क, कडस्क का भनजारीकयण
शोना |xi v
ग्रीवा शूर भें वैऻाननक मोगाभ्मास :
ककवी बी प्राणी के ळयीय का आधाय उवका भेरुदॊ ड शोता शै | भेरुदॊ ड 33

कळेरूकाओॊ वे जुड़ा यशता शै इवी के रचीरेऩन ऩय शभाया स्लास्थ्म भनबाय कयता
शै | भेरुदॊ ड वे 31 जोड़ी तॊवत्रकाएॉ भनकर कय ळयीय के अलमलों वे जुड़ जाती शैं
| उम्र फढने के वाथ वाथ व्मामाभ कयना ककठन शो जाता शै उव अलस्था भें
मोभगक किमाएॉ आवन, प्राणामाभ आकद अभ्माव व्मवक्त को स्लस्थ यशने के भरए
उत्तभ वाधन शैं | वूक्ष्भ मोभगक किमाएॉ तथा आवन भाॊवऩेभळमों को भळभथर
कयते शैं िजववे भाॊवऩेभळमाॉ स्लस्थ शो जाती शैं | आइवोभीकिक आवन कयने वे
भाॊवऩेभळमों की ऐठन तथा ददा भें याशत भभर वकता शै | दै भनक मोगाभ्माव वे
ळायीरयक भनमॊत्रण, रचीराऩन आता शै तथा थकान को दयू कयने भें वशामता
भभरती शै | आवनों वे ऐिच्छक ल अनैिच्छक भाॊवऩेळीम वभान स्तय वे
वलकभवत शोती शैं | ळीऴाावन यक्त जभाने लारे वीयभ भें वॊतर
ु न राकय ह्रदम
योग के दौये को कभ कयता शै |xi v भकयावन तथा बुजॊगावन भानभवक तनाल ल
यक्तचाऩ कभ कयता शै |xi v एक अध्ममन के अनुवाय रगबग 20-30 भभभरमन
अभेरयकी रोगों ने अऩने दै भनक जीलन भें मोग को ळाभभर ककमा शै िजवभें
शठमोगाभ्माव तथा आमॊगय मोग प्रभुख शै | भानभवक तनाल, भचन्ता के कायण
बी ग्रीला की भाॊवऩेभळमाॉ जकड़ जाती शैं औय वलााइकर का कायण फनती शैं |
मोगाभ्माव यीढ का शिडडमों का तनाल कभ कयता शै | िजववे ऩुयाने यीढ का
ददा बी कभ शोता शै |
मोगाभ्माव के दौयान कडस्क का तनाल औय वॊऩीडन, कडस्क भें यशने लारे

पैब्रोवाइट्व औय काण्डोवाइट्व जैवे लृवद्ध कायकों को उत्तेिजत कयता शै िजववे
कडस्क का रचीराऩन फढता शै xi v| अभेरयका भें गदा न ददा वे ऩीकड़त रगबग
50% वे अभधक व्मवक्त लैकिल्ऩक भचककत्वा के रूऩ भें मोग भचककत्वा का
उऩमोग कयते शैं | मोग वलश्राभक तकनीक के रगाताय अभ्माव भाॊवऩेळीम
तनाल को दयू कय रचीरेऩन भें वुधाय राते शैं | ऩेळीमाॊ भळभथर शोने वे
डोऩाभाइन, वेयोटोभनन, नायएड्रीनभरन, एवीटोकोराइन, गाफा, तथा एॊडोपीन जैवे
न्मूयोिाॊवभीटय भनकरते शैं िजन्शें पीरगुड शाभोन्व कशा जाता शै जो
ऩैयाभवॊऩथ
ै के टक गभतवलभध भें लृवद्ध कयते शैं |xi v मे भनदे ळात्भक तनाल के रषणों
को दयू कयने भें भदद कयता शै परत् गदा न, ऩीठ, तथा भवय ददा आकद वे
छुटकाया भभरता शै |xi v
xi v
BHUJANGASANA
उऩवॊशाय :
मोग जीलन के रूऩान्तयण का एक वलभळष्ट करा ल वलसान शै | मोभगक किमाओॊ के

भाध्मभ वे इव ळयीय ल भन के द्वाया स्लमॊ भें िस्थत शो कय ऩयभ तत्ल को प्राप्त कय
रेना शी मोग शै | मोग की प्रत्मेक प्रकिमा कदव्म भचन्भमता के भनभााण भें वशामक शै
अत् मोगावन मा अन्म किमाएॉ कयते वभम इव फात का वलळेऴ ध्मान यखना चाकशए
कक प्रत्मेक आवन िजतना वॊगीत ऩूणा रमफद्ध शोगा, जीलन चेतना का जागयण उतना
शी ळीघ्र एलॊ प्रबालऩूणा शोगा | बायत भें भचककत्वक औय भयीज का वॊफॊध इतना ऩवलत्र
था कक उवे “ वैद्यो नायामणो हरय: ”अथाात ् भचककत्वक बगलान का रूऩ शोता शै , ऐवा
भाना जाता था |xi v
वयलाईकर वे ऩीकड़त व्मवक्त को लजन लारी चीजें नशीॊ उठानी चाकशए नशीॊ तो उनकी
िस्थभत वफगड़ वकती शै | वलााइकर के कायण भानभवक तनाल धीये - धीये फढने
रगता शै तथा स्भयण ळवक्त बी प्रबावलत शोती शै | कामा के दौयान थोड़ी दे य वलश्राभ
अलश्म कयना चाकशए | प्रायिम्बक अलस्था भें वलााइकर को जीलन ळैरी भें ऩरयलतान
द्वाया उऩचारयत ककमा जा वकता शै | व्मवक्त को अऩनी दै भनक कदनचमाा भें मोग को
ळाभभर कयना चाकशए | रगबग 15 भभभरमन अभेरयकी लमस्क रोगों ने अऩने जीलन
भें मोग अभ्माव को ळाभभर कयने की रयऩोटा प्रस्तुत की शै | उवभें वे 20% रोगों ने
गदा न तथा ऩीठ ददा के इराज भें मोग को अऩनामा शै |xi vअत् इवप्रकाय वे
मोगाभ्माव के वलभबन्न आमाभ वलााइकर की वभस्मा भें कायगय एलॊ स्ल प्रेयणा दामक
भवद्ध शो यशा शै | भशवऴा ऩतॊजभर ने मोग को हे मॊ द:ु खभनागतभ ् || (मो॰द॰2/16)
xi v
के
अथा भें प्रमोग ककमा शै | अथाात ् आने लारे दख
ु का भनलायण मोग द्वाया ककमा जा
वकता शै | इवभरए मोग को “ प्रमोजनॊ चास्म स्वस्थस्म स्वास््मयऺणभातुयस्म
द्धवकायप्रशभनॊ च ||” (च॰वू॰1/30/26)
xi v
के वॊदबा भें प्रमोग ककमा जाता शै |
1-
2-
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आधुननक योगों के उऩचाय भें उऩवास के प्रबाव का सभीऺावभक अ्ममन
यवल दफ
ू े,
ळोधाथी मोग वलसान श्री खुळार दाव वलश्ववलद्यारम, शनुभानगढ, याजस्थान
डा० भनोज कुभाय टाक

वश-आचामा श्री खुळार दाव वलश्ववलद्यारम, शनुभानगढ, याजस्थान
शायाॉश
प्रस्तुत ळोध ऩत्र भें, आधुभनक वभम भें फढते जीलनळैरी वे उत्ऩन्न योगों के उऩचाय भें उऩलाव
भचककत्वा के प्रबाल का वभीषात्भक अध्ममन ककमा गमा शै । जीलन ळैरी वे उत्ऩन्न वलभबन्न योगों
तथा आधुभनकता के नमे योगों का अध्ममन, योगों के स्लास्थ्म ऩय प्रबाल का अध्ममन ककमा गमा शै ।
प्राकृ भतक भचककत्वा के भशात्लऩूणा उऩचाय भवद्धान्त "उऩलाव" के वलभबन्न प्रमोगों अध्ममन ककमा
गमा शै , ताकी जीलन ळैरी भें उऩलाव को ऩुनस्
ा थावऩत कय स्लास्थ्म की आदत के रुऩ भें ढारा जा वके।
इक्कीवलीॊ वदी भें जीलन जीने के आधुभनक तयीकों नें अभधक तेज दौड़ने की भशात्लाकाॊषाओॊ नें
स्लास्थ्म को फुयी तयश वफगाड़ा शै । ना खाने का वभम शै ना वोने का। प्राकृ भतक स्लास्थ्म के भनमभों की
रगाताय अनदे खी नमे योगों को जन्भ दे यशी शै । िजनके भनदान तथा उऩचाय बी ककठन शोता जा यशा शै ।
जीलनळैरी वे उत्ऩन्न योगों का भनदान बी जीलन ळैरी के अध्ममन भें शी शै औय उवे वुधायकय शी
स्लास्थ्म को वशी कदळा दी जा वकती शै । उऩलाव भचककत्वा को वकदमों वे स्लीकाय ककमा जाता यशा शै ।
प्रस्तुत अध्ममन आधुभनक योगों तथा स्लास्थ्म की फढती चुनौंभतमों के फीच उऩलाव भचककत्वा की
उऩमोभगता को ऩनास्थावऩत कयने का प्रमाव शै ।
जीलन ळैरी वे उत्ऩन्न शोते आधुभनक योग-
स्लाद के भरए शी बोजन आधुभनक जीलनळैरी फन गमा शै । आलश्मकता वे अभधक बोजन कयने का
आधाय बी लस्तुत् स्लाद शी शै । जीलन ळैरी वे उत्ऩन्न योगों का मश एक प्रभुख कायण शै । वभम ऩय
बोजन न शोना, रगबग शय वभम मा ककवी बी वभम खाते यशना, दे य यात तक जगना, अभधक
टे रीलीजन मा भोफाइर जैवे उऩकयणों का उऩबोग, आधुभनक जीलनळैरी वे उत्ऩन्न योगों के प्रभुख
कायण शैं । धीये -धीये वभम औय इॊ वान के वाथ-वाथ फीभारयमाॊ बी आधुभनक शोती जा यशी शैं । कैंवय,
डामफीटीज औय शाटा कडजीज के अराला राइपस्टाइर वे जुड़ी कई फीभारयमाॊ बी तेजी वे फढ यशी शैं
िजनकी एक फड़ी लजश शभायी गरत आदतें शैं । भोटाऩा, भधुभेश, अथायाइकटव, कभय ददा , यीड़ की शडडी
वे जुड़ी वभस्माएॉ तो शो शी यशी शैं , वाथ शी इन्टयनेट की लजश वे टे स्क्ट नेक, गेभभॊग
कडव ्ऑडय,नोभोपोवफमा,स्भाटा पोन थम्फ औय वेल्पाइकटव जैवे योग अत्माधुभनक रूऩ भें वभस्माएॉ
फढा यशे शैं । ळयीय के वाथ वाथ भानभवक वॊतुरन तथा स्लास्थ्म फनामे यखना चुनौतीऩूणा शोता जा यशा
शै ।
उऩलाव भचककत्वा का आधुभनक योगों ऩय ऩड़ता प्रबाल-
उऩलाव औय स्लास्थ्म भें गशया वम्फन्ध शै । दृढ भनश्चम तथा ऩूणा आस्था ल वललेक के वाथ ळयीय एलभ ्
आत्भळोधन द्वाया स्लास्थ्म प्राभप्त का प्रमत्न शी उऩलाव कशराता शै । उऩलाव कार भें वभस्त अॊगों का
वॊचारन अथाात चमाऩचम प्रकिमा वुव्मलिस्थत ल भनमभभत शोती शै । उऩलाव के दौयान वलजातीम
वलऴाक्त ऩदाथो का भनष्कावन, रुग्ण ळायीरयक वॊस्थानों का वलश्राभ तथा कोभळकाओॊ का अभधक वचेतन
शोना, वृवष्ट का एक वफवे फड़ा आश्चमा मश ळायीरयक प्रकिमा शै । िजवके द्घाया अनेकों ळोध अध्ममनों के
ऩरयणाभ अनुवाय बी आधुभनक जीलनळैरी वे उत्ऩन्न योग स्लत् शी वभाप्त शोते ऩामे गमे शैं ।
उऩलाव ऩय शुए लैसाभनक अनुवॊधान फताते शैं कक आधुभनक योगों के उऩचाय भें उऩलाव का फशुआमाभी
प्रबाल दे खा गमा शै । दीघाामु तथा आयोग्म जीलन फेवर भेटाफोभरक ये ट ऩय भनबाय कयता शै , उऩलाव भें
यवाशाय तथा कभ कैरोयी आशाय फी एभ आय को भनमॊवत्रत तथा भनमभभत कयता शै । फढता फुढाऩा योकने
मा कभ कयने भें भदद भभरती शै । उऩलाव आक्वीजन के फ्री ये कडकल्व का भनभााण कयके अनेकों
आधुभनक योगों वे भनजात कदराता शै ।
उऩवास नचडकवसा को जीवनशैरी भें आदत फनाने की आवश्मकता-

आधुभनक जीलनळैरी भें अवॊतुभरत आशाय वलशाय अफ आदत फन चुकी शै । कन्वन्िे ट प्रोटीन,
काफोशाइड्रे ट, लवा, वलळैरी दलाईमाॉ, कन्पैक्ळनयी तथा वॊश्लेवऴत खाद्य ऩदाथों का उऩमोग कयना, वैय
कयना की अभनमभभतता, वभमफद्ध कदनचमाा का अबाल, मोगाभ्माव ल अन्म एक्वयवाइज का मदा
कदा शोना- प्रभुख कायण शैं । ऩरयणाभस्लरूऩ वलजातीम द्रव्मों का फढना तथा योगों का ऩनऩना शै ।
उऩलाव इनका वभूर ळोधन ल उऩचाय बी शै । वाप्ताकशक उऩलाव अथाात वप्ताश भें एक कदन का उऩलाव
अथला वप्ताश भें अरग अरग तीन यावत्र बोजन त्माग के रूऩ भें बी उऩलाव की ळुरूआत की जा वकती
शै । धीये धीये एक वे ऩाॊच कदन जर उऩलाव, चन्द्रामण, फयवी तऩ जैवे अन्म फड़े उऩलाव बी भचककत्वक
की दे ख ये ख भें ककमे जा वकते शैं । उऩलाव को आदत के रुऩ भें ढारना आज की भनतान्त आलश्मकता
शै । ळयीय तथा भन को वलश्रािन्त के भरए, वलजातीम द्रव्मों के भनकरने के भरए, नमी ऊजाा प्राप्त कयने के
भरए, उऩलाव जैवा अन्म कोई प्रमोग नशीॊ शै । व्मवक्तगत स्तय वे रेकय वभाज तक उऩलाव की
स्लास्थ्म गरयभा को ऩुनस्
ा थावऩत कयने शे तु िािन्तकायी प्रमावों की वाभाभमक भाॉग शै ।
ननष्कषम-
इव प्रकाय शभ दे खते शैं कक उऩलाव जीलन के वॊतुरन, वभग्र वलकाव तथा स्लास्थ्म प्राभप्त का अचूक
एलभ ् उत्तभ वाधन शै । उऩलाव कार भें ऩुयानी आदतों, भान्मताओॊ एलभ ् अशॊ काय के अणुओॊ को तोड़ते
शुए ऩूणा धैम,ा आस्था एलभ ् वललेक को जाग्रत यखते शुए वॊतुभरत जीलनमाऩन के दृढ वॊकल्ऩ द्घाया
वभग्र वलकाव की ओय उन्भुख शोना चाकशए। आधुभनक योगों भें बी उऩलाव लैवे शी प्रबालळारी शै जैवे
की प्राचीन कार भें उऩमोगी यशा शै ।
सरदबम ग्ररथ सूची-

 प्राकृ भतक भचककत्वा एलभ ् मोग (2015) नीयज, डा० नागेन्द्र कुभाय, ऩाऩुरय फुक कडऩो, जमऩुय
 योग एलभ ् मोग (1998) कभाानन्द, डा० स्लाभी, मोग ऩिब्रकेळन िस्ट, भुॊगेय, वफशाय, बायत
 वभस्मा ऩेट की वभाधान मोग का, वयस्लती, स्लाभी वत्मानन्द, मोग ऩिब्रकेळन िस्ट,
भुॊगेय, वफशाय, बायत
 प्राणळवक्त एक कदव्म वलबूभत (1995), ब्रशभलचाव, अखन्ड ज्मोभत वॊस्थान, भथुया
 जीलेभ ळयद् ळतभ ् (1998), ब्रशभलचाव, अखन्ड ज्मोभत वॊस्थान, भथुया
 भचककत्वा उऩचाय के वलवलध आमाभ (1998), ब्रशभलचाव, अखन्ड ज्मोभत वॊस्थान, भथुया
 प्राण प्राणामाभ प्राणवलद्या(2001), वयस्लती, स्लाभी भनयॊ जनानन्द, मोग ऩिब्रकेळन िस्ट,
 आवन प्राणामाभ भुद्रा फन्ध (2006), वयस्लती, स्लाभी वत्मानन्द, मोग ऩिब्रकेळन िस्ट,
 ळयीय वलसान औय मोगाभ्माव (2011), गोये , डा० भकयन्द भधुकय, ड्रोभरमा ऩुस्तक बन्डाय,
शरयद्वाय
 प्राण एलभ ् प्राणामाभ (2012), वयस्लती, स्लाभी भनयॊ जनानन्द, मोग ऩिब्रकेळन िस्ट, भुॊगेय,
वफशाय, बायत
 प्राकृ भतक भचककत्वा एलभ ् मोग (2015), नीयज, डा० नागेन्द्र कुभाय, ऩाऩुरय फुक कडऩो, जमऩुय,
याजस्थान
श्रवण फानधत द्धवद्यानथममों की भनो-साभास्तजक सभस्माओॊ एवभ ् उनके प्रबावों का अ्ममन
नशनशय चॊि याम

शोधाथी
सभाजकामम द्धवबाग, रखनऊ द्धवश्वद्धवद्यारम
साय
श्रलण फाभधत वलद्याभथामों को अऩने जीलन भें अनेक प्रकाय की भनो वाभािजक वभस्माओॊ का वाभना
कयना ऩड़ता शै । ऐवे वलद्याथी ज्मादातय वाॊकेभतक बाऴा ऩय भनबाय यशते शैं जो ले अऩने वभुदाम भें
यशकय वीखते शैं । श्रलण फाभधता एक प्रकाय की छुऩी शुई वलकराॊगता शै िजव ऩय तत्कार ध्मान नशी
कदमा जा ऩता शै | श्रलण फाभधत व्मवक्त फाशय वे वाभान्म कदखाई ऩड़ता शै औय वाधायण रोग मश नशीॊ
वभझ ऩाते की मश षभत ग्रस्तता उवके भरए ककतनी वभस्मामें ऩैदा कयती शै ।
प्रस्तुत ळोध ऩत्र के भरए लणानात्भक अनुवॊधान द्वाया अध्ममन एलभ ् उवकी व्माख्मा की गई शै ।
उदे श्मऩूणा प्रभतदळान प्रवलभध का चमन ककमा गमा। ळोध उऩकयण भें प्रश्नालरी एलभ ् अलरोकन का
प्रमोग ककमा गमा।
प्रस्तुत अध्ममन भें ऩामा गमा कक श्रलण फाभधत वलद्याभथामों को वलश्ववलद्यारम भें वाभािजक भेर जोर
भें शभेळा वभस्मा शोती शै । छात्रालाव भें अन्म वलद्याभथामों के वाथ वभामोजन भें वभस्मा शोती शै ।
वफवे भुख्म वभस्मा वॊप्रेऴण की शोती शै वाॊकेभतक बाऴा की जानकायी नशीॊ शोने के कायण कई
ककठनाइमों का वाभना कयना ऩड़ता शै िजवे वाभान्म वलद्याथी नशीॊ वभझ ऩाते शैं । वाॊकेभतक बाऴा की
एक वाभान्म वभझ वाभान्म वलद्याभथामों के भध्म वलकभवत ककए जाने की आलश्मकता शै िजववे
वभामोजन भें कापी वशूभरमत भभरेगी।
प्रस्तावना:-
श्रलण फाभधत वलद्याभथामों के वाथ वफवे फड़ी वभस्मा वाभािजक वभामोजन स्थावऩत कयने की शै | इवका
भुख्म कायण मश शै कक उनभे बाऴा का वलकाव उभचत रूऩ वे नशीॊ शो ऩाता शै ऐवी िस्थभत भें मे वलद्याथी
अनेक प्रकाय की भनो -वाभािजक वभस्माओॊ का वाभना कयते शैं | ऐवी िस्थभत भें मे इन्शी वभुदाम के
रोगो के फीच यशकय अऩनी बाऴा ( वाॊकेभतक बाऴा ) का वलकाव कयते शैं औय इन्शी के फीच यशना ऩवॊद
कयते शैं श्रलण फभधय वलद्याभथामों की भनो िस्थभत भें ऩरयलतान कयके उनकी भनो- वाभािजक वभस्माओॊ
का वभाधान ककमा जा वकता शै | इव प्रकाय उनकी भनोदळा भें ऩरयलतान राकय उनके जीलन को वुगभ
फनामा जा वकता शै श्रलण फभधयता एक प्रकाय की कदव्माॊगता शै इवे अरग अरग वॊस्थानों द्वाया कुछ
इव तयश वे ऩरयबावऴत ककमा गमा शै :-
द्धवश्व स्वास््म सॊगठन (W.H.O.) द्वाया:-
―कदव्माॊगता व्मवक्त की षभत एलभ ् अषभता के ऩरयणाभ स्लरूऩ अवुवलधा जनक अनुबलों को प्रदभळात
कयता शै |‖
नन्शक्त जन (सभान अवसय अनधकायों का सॊयऺण एवभ ् ऩूणम बागीदायी ) अनधननमभ 1995 के
अन्तगात वलकराॊगता को वात प्रकाय भें वलबािजत ककमा गमा शै :-
1. ऩूणा दृवष्ट फाभधत

2. अल्ऩ दृवष्ट फाभधत
3. कुष्ठ योगभुक्त व्मवक्त
4. श्रलण फाभधत
5. गाभक अषभता
6. भानभवक भॊदता
7. भानभवक रुग्णता
नन्शक्त व्मद्धक्त अनधकाय अनधननमभ 2016 द्वाया 27 कदवॊफय 2016 भें स्लीकृ भत प्राप्त शुई िजवके अॊतगात
वलकराॊगता को 21 बाग भें वलबक्त ककमा गमा जो कक इव प्रकाय शैं :-
1. ऩूणा दृवष्ट फाभधत

2. अल्ऩ दृवष्ट फाभधत
3. कुष्ठ योगभुक्त व्मवक्त
4. श्रलण फाभधत
5. चरन भन्ळक्तता
6. फौनाऩन
7. फौवद्धक अषभता
8. भानभवक योगी
9. स्लरीनता
10. प्रभिस्तष्कीम ऩषाघात
11. भाॊळऩेळीम दवु लाकाय
12. भचयकाभरक स्नामु अलस्था
13. वलळेऴ अभधगभ अषभता
14. भल्टीऩर स्केरेयोभवव

15. लाणी एलभ ् बाऴा भन्ळक्तता
16. थैरेभवभभमा
17. अभत यक्तस्राल
18. भवकर वेर योग
19. फशु वलकराॊगता के वाथ फभधयाॊद्धता
20. तजाफ शभरा ऩीकड़त
21. ऩाककान्वन योग
द्धवश्व स्वास््म सॊगठन ¼W.H.O½ 1980 के अनुसाय तानरका
्वनन की तीव्रता का ऩयास श्रवण फानधता के प्रकाय

0-25 Db वाभान्म Normal
26-40 dB अभत अल्ऩ Mild
41-55 dB अल्ऩ Moderate
56-70 dB अल्ऩतभ Moderately Severe
71-90 dB गॊबीय Severe
91 dB वे अभधक अभत गॊबीय Profound
श्रवण फानधता :-श्रलण फभधयता का अथा वुनने भें ककवी प्रकाय का दोऴ शोना शै चाशे लश लॊळानुगत के
कायण शो मा कान भें ककवी खयाफी के कायण शो अथला लातालणीम कायणों वे बी शो वकता शै |
डक्रश्भय के अनुसाय:-एक फभधय फच्चा मा व्मवक्त लश शै िजवभे 91dB अभधक भात्रा भें श्रलण षभता मा
वॊलेदी तॊवत्रका का ह्राव शुआ शो|उऩयोक्त ऩरयबाऴाओॊ के आधाय ऩय मश भनष्कऴा भनकारा जा वकता शै कक
श्रलण फभधयता के भरए अनेक कायक िजम्भेदाय शोते शैं िजवभे वे एक लॊळानुगत बी शै ककन्तु मश वॊलेदी
तॊत्रों खयाफी की लजश वे बी शो वकता शै | मश एक वाभन्म वभस्मा शै इववे कोई बी ग्रभवत शो वकता शै |
उद्दे श्म :-श्रलण फाभधत वलद्याभथामों की भनो वाभािजक वभस्माओॊ के प्रबालों का अध्ममन एलभ ् उवके
भरए वाभािजक कामाकताा के शस्तषेऩ के भाध्मभ वे वभुभचत वभाधान को प्रस्तुत कयना|
शोध प्रद्धवनध :-उऩयोक्त अध्ममन के भरए वललयणात्भक/लणानात्भक ळोध प्रवलभध का प्रमोग ककमा गमा
िजवभें वभस्त अध्मानयत श्रलण फभधत वलद्याभथामों भें वे 40 अध्मामनयत श्रलण फभधय वलद्याभथामों को
प्रभतदळान के भरए चमनात्भक प्रभतदळान प्रकिमा के भाध्मभ वे चुना वभस्त चमभनत श्रलण फभधय
वलद्याभथामों के वाथ उऩकयण के रूऩ भें स्लभनभभात प्रश्नालरी उऩरफद्ध कयाई एलभ ् एक वाॊकेभतक बाऴा
भनऩुण वलद्याथी के भदद वे अऩने वबी फातों को यखा की ककव प्रकाय वे प्रश्नालरी भें अऩने जलाफ दे ने शैं
तत्ऩश्चात वबी वे प्रश्नालरी को लाऩव भरमा गमा एलभ ् उनके द्वाया कदए गए जलाफ के आधाय ऩय
वायणीमन का कामा वम्ऩन्न ककमा|
उत्तयदाताओॊ की श्रवण फानधता के प्रकाय
ि०वॊ० श्रलण फाभधता के प्रकाय उत्तयदाताओॊ की वॊख्मा प्रभतळत
1 जन्भ वे शै 29 72-50
2 जन्भ वे नशीॊ शै 11 27-50
कुर मोग 40 100-
00%
उत्तयदाताओॊ की श्रवण फानधता के कायण
ि०वॊ० श्रलण फाभधता के कायण उत्तयदाताओॊ की वॊख्मा प्रभतळत
1 01 9-09
2 10 90-90
11 100-
00%
ि०वॊ० प्रभतकिमा उत्तयदाताओॊ की वॊख्मा प्रभतळत

1 01 9-09
2 10 90-90
11 100-
00%
उत्तयदाताओॊ की अऩनी वलकराॊगता की जानकायी फाद 90.90 प्रभतळत छात्र कापी बालुक
थे|
ि०वॊ० िस्थभत उत्तयदाताओॊ की वॊख्मा प्रभतळत

1 1 2-50
2 1 2-50
3 38 95-00
40 100-
00%
उऩयोक्त वायणी के आधाय ऩय मश कशा जा वकता शै कक अभधकाॊळ उत्तयदाता वाभान्म भनोवाभािजक
िस्थभत भें शी शोते शैं ले कापी उदावीन शोते शैं भात्र 2.50 प्रभतळत छात्र शी अऩनी भनोवाभािजक िस्थभत
को रेकय अच्छा भशवूव कयते शैं |
ननष्कषम
उऩयोक्त अध्ममन के आधाय ऩय मश भनष्कऴा आमा कक भनो वाभािजक वभस्मा एक फेशद भशत्लऩूणा
कायक शै |ककवी बी व्मवक्त के वलकाव के भरए भन् िस्थभत का वकायात्भक एलभ ् वशी शोना भनताॊत
आलश्मक शै | मकद एक वाभान्म व्मवक्त की बी भनोदळा वशी न शो तो लश वभाज भें वकायात्भक
ऩरयलतान राने भें वशमोग नशीॊ कय वकता शै इवी िभ भें जफ शभ ऐवे वलद्याभथामों की फात कयते शैं जो
की एक प्रकाय की कदव्माॊगता की श्रेणी भें आते शैं िजवे श्रलण फभधयता कशा जाता शै इव प्रकाय की
कदव्माॊगता की वफवे प्रभुख फात मे शै की मे रोग दे खने भें वफल्कुर वाभान्म रगते शैं इवे अदृश्म
वलकराॊगता बी कशते शैं ऐवे भें इनकी वभस्माओॊ को आभतौय ऩय वभझ ऩाना थोड़ा भुिश्कर शोता शै
रेककन इनकी वभस्मा कापी अरग औय अऩने आऩ भें कापी फड़ी शोती शै इवका भुख्म कायण मश शै
की मे वभाज भें वभामोजन स्थावऩत कयने भें अवशज शोते शैं मे वाभान्म रूऩ वे वॊलाद स्थावऩत नशीॊ
कय ऩाते शैं िजवके कायण इनभे शीॊन बालना बय जाती शै मे स्लमॊ के प्रभत कापी नकायात्भक वोच
यखने रगते शैं ऐवे भें वाभान्म रूऩ वे इनभे अरगाल को बी दे खा जा वकता शै मे वाभान्म रोगों के
फीच वाभॊजस्म स्थावऩत न कय ऩाने के कायण उनके वाथ यशना ऩवॊद नशीॊ कयते शैं मे अरग अऩना
एक वभूश फनाकय स्लमॊ को वीभभत रोगों तक फाध कय यखते शैं वशी वभम वे वम्प्रेऴण की षभता का
वलकाव न शो ऩाने के कायण इनके भानभवक वलकाव ऩय बी प्रबाल दे खने को भभरता शै श्रलण फाभधत
का प्रबाल व्मवक्त के दै भनक जीलन भें कामास्थर, ऩरयलाय एलभ ् वभाज भें आवानी वे दे खने को भभरता
शै |
सुझाव: वाॊकेभतक बाऴा के प्रभत एक वाभान्म वभझ मकद प्रायिम्बक भळषा के दौयान उऩरब्ध कयाई
जाए तो फच्चे इवे योचक वलऴम के रूऩ भें अऩनाकय वीख वकेंगे िजववे की दो भुख्म राब शोगा ऩशरा
मे की फच्चों के अॊदय श्रलण फाभधत वलद्याभथामों के प्रभत एक वॊलेदना का बाल शोगा ळुरुलाती दौय वे
वलकभवत शोगा दव
ू या राब की ज्मादातय वलद्याथी वाॊकेभतक बाऴा की एक आधायबूत वभझ यखेंगे तो
श्रलण फाभधत वलद्याभथामों को वॊलाद स्थावऩत कयना वुगभ शो जाएगा िजववे ले बी खुर कय इव वभाज
को अऩना वकेंगे इवभे इवभे ऩयस्ऩय अऩनी बागीदायी बी वुभनिश्चत कयें गे िजववे एक स्लास्थ्म
वभाज के भनभााण भें वशमोग प्राप्त शोगा
सॊदबमग्ररथ सूची:
भवॊश, ए.के. (2015) भनोवलसान वभाजळास्त्र तथा भळषा भें ळोध वलभधमाॉ, भोतीरार फनायवीदाव, नई
कदल्री
ऩार, वीतायाभ एलभ ् बोरा ली. (2013) वॊगभ श्रलण एलभ ् लाणी प्रफॊधन, नलीन प्रकाळन, अशभदाफाद
Aplin D. Yvonne (2006) Social and Emotional Adjustment of Hearing Impaired in Ordinary
and Special Schools. Vol.29, pp.56-64.
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EDITORIAL COMMITTEE

DR. NAVEEN KUMAR PANDEY

Param Pujya Gurudev Pt. Shriram Sharma Acharya &

EFFECTS OF YOGA AND ITS ABILITY TO Amit Chandra

INFLUENCES OF MEDITATION ON POSITIVE

16 STUDY OF THE EFFECT OF OM CHANTING Kavita Pandey 108

YOGIC MANAGEMENT OF OSTEOARTHRITIS

POWERING EMOTIONAL AWARENESS FOR

YOGIC APPROACHES OF TEACHING-

THE INTERRLATEDNESS OF SOCIAL WORK

EFFECTS OF YOGA AND ITS ABILITY TO Amit Chandra

EFFECT OF YOGIC INTERVENTION IN

ग्रीवा शूल की अवधारणा : योग अभ्यास के रोडित कुमार *के॰ एच॰

आधुडनक रोगों के उपचार में उपवास के प्रभाव का रडव दू बे

श्रवण बाडधत डवद्याडथायों की मनो-सामाडजक डशडशर चंद्र राय

Stress, Allostasis & Yoga Philosophy‟s Therapeutic Potential

Ms. Sweta Malik

Keywords: Allostasis Load, Contemplative Practices; Yoga Sutras, Vairagya

THE BODY UNDER STRESS

MINDSET – THE KEY TO RESILIENCE

YOGA PHILOSOPHY FOR MIND MANAGEMENT

ABHYASA & VAIRAGYA – THE 2 GREAT BOONS FOR A SAADHAKA / SEEKER

Manifestation of Spiritual Health through Nada Yoga: A Practical

Dimensions of Spiritual Health

Techniques to enjoy Nāda in daily life

Figure: Various Practical techniques of Nadanusandhana

Source: Hathapradipikax, A classical text of Hathyoga

Yoga for Excellence in Action

Racheal Nikita Sharma

1. Social problems: like adjustment problems with others.

1. Dharma (social concerns)

For instance, Bhagavad Gita chapter 2 verse 50 states:

मस्तस्ववस्तरिमास्तण भनसा ननमम्मायबतेऽजुन

Buddha said that everything is ‗dukha‘ or suffering. Much suffering is psychological in

This will create anxiety and will augment my mental suffering.

To be ‗वभ ‗or have equanimity of mind in every situation.

The Bhagavad Gita‘s approach to human development is a holistic approach aiming at

Dhamfood Culture of Jammu Region: Traditional Knowledge,

Similarly in Jammu region (Fig. 1),Dham is extensively practiced by people from

Source: Self Drawn,2021

Food items used:

Source: Primary data, 2020-2021

Fig. 3 Timeline of preparation of Dham

Preparation Serving Cleaning

Cooking surface and Food preparation ends As soon as every

Source: Primary data, 2021

Caste wise practice of Dham:

Sequence of Serving and style of eating:

Changes in Practices of Dham:

Yoga and Ayurveda for Self-Transformation

Keywords: Ayurveda, Yoga, Ancient Indian Medicine, Mind, Body, Soul.

Concept of Yoga and Ayurveda

Yoga is derived from Sanskrit word ‗Yuj‘ which means to

According to Aditi Soni

Yoga is basically deepest connection between the almighty

Yama- the yogic principles and practices of right

Niyam- Niyama, usually refers to duties directed

These five principals are as follows-

‗Keep a check on how much of you and your activity is

Integral yoga and Integral Ayurveda

Benefits of yoga and ayurveda when performed together

 It is an excellent stress buster and helps in calming mind before meditation.

Yoga and Ayurveda: Vedic Philosophy