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Line 107: − # Meaning and Definition: The primary definition of Yoga given by Maharshi Patanjali in his Yoga Sutras that forms the basis of the Ashtanga Yoga is 'yogazcittavRttinirodha'. In simple parlanc it means yoga is the control of the wandering of the manas. The Bhagavad Gita defines Yoga as the mindset of balance in success or failure (i.e.samatvaM yoga ucyate). In another definition, the Bhagavad Gita links karma and yoga and defines yoga as excellence in work (ie. yogaH karmasu kaushalam).<ref>Dharm P.S. Bhawuk (2011), [https://lakshminarayanlenasia.com/articles/Spirituality-and-Indian-Psychology-Lessons-From-the-Bhagavad-Gita.pdf Spirituality and Indian Psychology: Lessons from the Bhagavad Gita], New York: Springer</ref> Patanjali yoga is aimed at chitta vrttinirodha, i.e. cessation of the modifications of all kinds of mental activity.<ref>Salagame K. K. (2014), [https://www.academia.edu/26430017/Positive_Psychology_and_Indian_Psychology_Birds_of_the_Same_Feather Positive psychology and Indian psychology: Birds of the same feather], Psychological Studies (Volume 59, Number 2), India: National Academy of Psychology.</ref> Line 64:
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→औपनिषदिककालः ॥ Upanishadic Age
The purpose of yoga is an inner cleansing of the individuals' thoughts, emotions and feelings. Infact, Yoga lays claim to many benefits. It enhances flexibility, strength, coordination and body awareness. In addition, it also promotes concentration and a sense of calmness and relaxation. While doing yoga, there is deeper connection with the inner self and an enriching relationship with the natural surrounding is developed.
The purpose of yoga is an inner cleansing of the individuals' thoughts, emotions and feelings. Infact, Yoga lays claim to many benefits. It enhances flexibility, strength, coordination and body awareness. In addition, it also promotes concentration and a sense of calmness and relaxation. While doing yoga, there is deeper connection with the inner self and an enriching relationship with the natural surrounding is developed.
Yogic activities energize the body, giving it vitality and improve individuals' capacity. It also helps in expanding adaptability, muscle quality and body tone. It improves breathing and vitality. And more importantly, Yoga helps build inner strength that is vital in the journey of life.<ref name=":0">Yoga - Level B ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_B/Yoga/Yoga_(Level-B)_ch-1-final.pdf Chapter 1]), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.</ref>
Yogic activities energize the body, giving it vitality and improve individuals' capacity. It also helps in expanding adaptability, muscle quality and body tone. It improves breathing and vitality. And more importantly, Yoga helps build inner strength that is vital in the journey of life.<ref name=":0">Yoga - Level B ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_B/Yoga/Yoga_(Level-B)_ch-1-final.pdf Chapter 1]), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.</ref>
== परिभाषा ॥ Meaning of Yoga ==
Meaning and Definition: The primary definition of Yoga given by Maharshi Patanjali in his Yoga Sutras that forms the basis of the Ashtanga Yoga is 'yogazcittavRttinirodha'. In simple parlanc it means yoga is the control of the wandering of the manas. The Bhagavad Gita defines Yoga as the mindset of balance in success or failure (i.e.samatvaM yoga ucyate). In another definition, the Bhagavad Gita links karma and yoga and defines yoga as excellence in work (ie. yogaH karmasu kaushalam).<ref>Dharm P.S. Bhawuk (2011), [https://lakshminarayanlenasia.com/articles/Spirituality-and-Indian-Psychology-Lessons-From-the-Bhagavad-Gita.pdf Spirituality and Indian Psychology: Lessons from the Bhagavad Gita], New York: Springer</ref> Patanjali yoga is aimed at chitta vrttinirodha, i.e. cessation of the modifications of all kinds of mental activity.<ref>Salagame K. K. (2014), [https://www.academia.edu/26430017/Positive_Psychology_and_Indian_Psychology_Birds_of_the_Same_Feather Positive psychology and Indian psychology: Birds of the same feather], Psychological Studies (Volume 59, Number 2), India: National Academy of Psychology.</ref>
Dattatreya Samhita states, sarvachinta parityagat nishchinta yoga uchyate. Meaning, the state wherein there is no Sankalpa-Vikalpa, as a result of renouncing the formative will is termed Yoga. It is defined as Yoga samadhih samatavastha jivatma paramatmanoh ie. Jivatman becomes identical with Brahman. That is Yoga. The Bhagavad Gita says, Yogah karmasu Kaushalam ie. Yoga is skill in action and Samatvam Yoga Uchyate ie. equillibrium is called Yoga.
Yoga in a generic sense refers to Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga, Hatha Yoga, Mantra Yoga and Laya Yoga. In a restricted sense it means the Ashtanga Yoga or Raja Yoga of Patanjali Maharshi. And a Yogi is on who has reached the highest Samadhi which is the final achievement or fulfilment of Yoga.<ref name=":4">Swami Sivananda (2006), [https://archive.org/details/practice-of-yoga/mode/2up?view=theater Practice of Yoga], Shivanandanagar: The Divine Life Society.</ref>
== Ashtanga Yoga ==
The system of classical yoga was compiled by Patanjali in the Yoga Sutras , based upon older traditions going back to Vedic times. Called Raja Yoga or the Royal Yoga, it covers the entire range of yogic practices from as ana and pranayama to mantra and the many forms of meditation.
According to Patanjali, "Yoga is the complete control of the operations of the mind." These operations of the mind, called vrittis, constitute all our mental activities from the deepest subconscious memories to the highest superconscious insights. Patanjali is not referring to control of the mind in the ordinary sense but to a complete mastery of all levels of consciousness, including subliminal and cosmic layers not known to ordinary awareness or even to modern psychology.
Only from such control of the mind can arise knowledge of our true Self CAtman or Purusha) beyond manifestation, which is the ultimate goal of yoga practice. To reach this control of the mind we must have mastery of the body, senses and prana, as well as the outer aspects of our personal and social life.
The Eight Limbs of Yoga
Raja Yoga provides an integral eightfold approach or eight limbs (ashtanga) for the development of consciousness. These are like the limbs of the body and work together in various ways. Each has its proper role necessary for right development.<ref name=":7" />
Ashtanga Yoga or Raja Yoga
Yama: Universal laws, Ahimsa-Satya-Asteya-Brahmcharya-Aparigrah<ref name=":5">Ashish Pandey (2022), Lecture Presentation on Yoga and Positive Psychology for Managing Career and Life (Session 13 - Interventions for Managing Self and Career).</ref> अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥२.३०॥
Rules of Social Conduct<ref name=":7" />
'''Nonviolence:''' अहिंसा - प्रतिष्ठायाम् तत् - सन्निधौ वैर- त्यागः॥On being firmly established in non-violence, all beings coming near him cease to be hostile.
'''Truthfulness:''' सत्य-प्रतिष्ठायाम् क्रिया-फल-आश्रयत्वम्॥On being firmly established in truthfulness the Yogi gets the power of attaining for himself and others the fruits of work.
'''No stealing:''' अस्तेय, प्रतिष्ठायाम्, सर्व, रत्न, उपस्थानम् ॥On being firmly established in non-stealing all wealth comes to the Yogi.
'''Continence:''' ब्रह्मचर्य-प्रतिष्ठायाम् वीर्य-लाभः ॥ When continence is established energy is gained.
'''Non-receiving:''' अपरिग्रह:-स्थैर्ये जन्म-कथन्ता-सम्बोधः ॥When a man becomes steadfast in non-receiving, he gets the memory of past life.<ref name=":6">Ashish Pandey (2022), Lecture Presentation on Yoga and Positive Psychology for Managing Career and Life (Session 14).</ref>
Niyama: Social and personal observances; Shauch-Santosha-Tapas-Svadhyaya-Ishwara Pranidhana<ref name=":5" /> शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥२.३२॥
Rules of Personal Behavior<ref name=":7" />
Cleanliness: Shaucha, सत्त्व-शुद्धि-सौमनस्य-ऐकाग्र्य-इन्द्रिय-जय-आत्मदर्शन-योग्यत्वानि One achieves purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs and fitness for the realization of the Self.
Contentment: Santosh, संतोषात्-अनुत्तम-सुख-लाभः ॥ From contentment, supreme happiness is gained.
Austerities: Tapas, काय-इन्द्रिय-सिद्धि:-अशुद्धि-क्षयात् तपस:॥ Austerity is bringing special powers to the organs and the body, by destroying the impurity
Self observation: Svadhyay, स्वाध्यायात् -इष्टदेवता-सम्प्रयोग:॥ From study and by repetition of the mantras comes communion with one's chosen deity<ref name=":6" />
Āsana: Physical postures<ref name=":7" />
Prāṇāyāma: Regulation of vitality through breath<ref name=":5" /> Control of the Vital Force<ref name=":7" />
Pratyāhāra: Withdrawal of senses from external world<ref name=":5" /> Control of the Senses<ref name=":7" />
Dhāraṇā: Effortful, focused attention, concentration<ref name=":5" /> Right Attention or Control of the Mind<ref name=":7" />
Dhyāna: Meditation,<ref name=":7" /> effortless, perpetual flow of attention<ref name=":5" />
Samādhi: self-transcendence and ecstasy<ref name=":5" /> Absorption<ref name=":7" />
The first five limbs from yama to pratyahara make up the outer aspect of yoga. They are preliminary in nature, laying the foundation for deeper practice. The first two (yama and niyama) refer to the right attitudes, values and lifestyle practices necessary for yoga, its ethical foundation. The next three (asana, pranayama, pratyahara) are the means to control the outer aspects of our nature as body, breath and senses. The last three (dharana, dhyana and samadhi) are called samyama or integration. They naturally go together. Attention naturally leads to meditation, which in time results in absorption or the unification of the perceiver and the perceived. They bring us knowledge of our true Self.<ref name=":7" />
== Stages in Yoga Practice ==
In Yoga, Sattva is the higher quality that allows spiritual growth to occur. With reference to this quality Yoga practice is described as comprising of two stages viz. the development of sattva and transcendence of sattva. Development of sattva means purification of body and mind. Transcendence of sattva means going beyond the body and mind to our true Self beyond manifestation. Without development of sattva, one cannot transcend it. Therefore, developing sattva or purity in body and mind, including the emotions is imperative in the path of seeking any further enlightenment. And development of sattva occurs through right diet, physical purification, control of the senses, control of the mind, mantra and devotion while, transcendence of sattva comes from higher meditation practices.<ref name=":7">David Frawley (1999), [https://archive.org/details/yogaayurvedaselfhealingandselfrealizationdavidfrawley_757_/mode/2up Yoga & Ayurveda], Wisconsin: Lotus Press.</ref>
== योगदर्शनस्य महत्त्वम् ॥ Importance of Yoga ==
== योगदर्शनस्य महत्त्वम् ॥ Importance of Yoga ==
Teaching yoga at the school level will help to encourage a positive and healthy lifestyle for better physical, mental and emotional health of children. At the physical level, the practice of yoga will help in the development of strength, stamina, endurance and high energy in children. At the mental level, it will empower them with increased concentration, calm, peace and contentment, leading to inner and outer harmony.
Teaching yoga at the school level will help to encourage a positive and healthy lifestyle for better physical, mental and emotional health of children. At the physical level, the practice of yoga will help in the development of strength, stamina, endurance and high energy in children. At the mental level, it will empower them with increased concentration, calm, peace and contentment, leading to inner and outer harmony.
Other forms of physical exercises, like aerobics, assure only physical well-being. They have little to do with the development of the spiritual or astral body. However, Yoga is a way of living that aims towards a healthy mind in a healthy body. {{#evu:https://www.youtube.com/watch?v=YU5xaLcE2xo&feature=youtu.be
Other forms of physical exercises, like aerobics, assure only physical well-being. They have little to do with the development of the spiritual or astral body. However, Yoga is a way of living that aims towards a healthy mind in a healthy body.<ref name=":0" />
At the transcendental level, the prime application of yoga is ego control. Such control/transcendence of the ego/ahamkara is believed to result in self-discovery, promote altruistic behavior and spread empathy with and love for others.<ref name=":8">K. Ramakrishna Rao & Anand C. Paranjpe (2016), Psychology in the Indian Tradition, India: Springer.</ref> {{#evu:https://www.youtube.com/watch?v=YU5xaLcE2xo&feature=youtu.be
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Structure
Structure
# Importance of Yoga - holistic personality development
# Importance of Yoga - holistic personality development
# Laukik and Adhyatmik benefits of Yoga
# Laukik and Adhyatmik benefits of Yoga
=== औपनिषदिककालः ॥ Upanishadic Age ===
=== औपनिषदिककालः ॥ Upanishadic Age ===
Upanishadic texts are the main source for the documented information about Yoga practices and related literature of this period. It is said that the Rishis slowly refined and developed Yoga and documented their practices and beliefs in the [[Upanishads (उपनिषदः)|Upanishads]].<ref name=":0" />
Upanishadic texts are the main source for the documented information about Yoga practices and related literature of this period. It is said that the Rishis slowly refined and developed Yoga and documented their practices and beliefs in the [[Upanishads (उपनिषदः)|Upanishads]].<ref name=":0" />
One of the earliest Upanishadic references to Yoga is found in the Shvetashvatara Upanishad. Here we find the description of the sitting posture, controlling the senses and breathing, restraining and concentration of mind. Significance of the Ashtanga yoga is suggested and requirements for the practice of yoga are highlighted.
त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा सन्निवेश्य । ब्रह्मोडुपेन प्रतरेत विद्वान्स्रोतांसि सर्वाणि भयानकानि ॥ ८ ॥ (Shve. Upan. 2.8)<ref name=":9">Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref>
Holding his body in a straight posture, holding the chest, neck, and head erect, and drawing the senses and the mind into the heart, the wise should cross over the fearful currents of the world by means of the raft of Brahman.
प्राणान्प्रपीड्येह स युक्तचेष्टः क्षीणे प्राणे नासिकयोच्छ्वसीत । दुष्टाश्वयुक्तमिव वाहमेनं विद्वान्मनो धारयेताप्रमत्तः ॥ ९ ॥ (Shve. Upan. 2.9)<ref name=":9" />
Controlling the senses, repressing and regulating the breathing, checking the movements of the body, gently breathing through the nostrils, the wise should undistractedly restrain his mind, that chariot yoked with vicious horses.
=== पतञ्जलेः कालः ॥ The Age of Patanjali ===
=== पतञ्जलेः कालः ॥ The Age of Patanjali ===
=== आहारः ॥ Diet ===
=== आहारः ॥ Diet ===
{{Main article|Ahara (आहारः)}}
{{Main article|Ahara (आहारः)}}
It is said, 'We are what we eat'. Therefore, along with Yoga practice, an accompaniment of a proper diet is essential to maintain a healthy physical body. And a diet of purely fresh, locally grown and organic ingredients is recommended.<ref name=":0" />
It is said, 'We are what we eat'. Therefore, along with Yoga practice, an accompaniment of a proper diet is essential to maintain a healthy physical body. And a diet of purely fresh, locally grown and organic ingredients is recommended.<ref name=":0" /> Infact, emphasizing on the importance of a balanced diet in Yoga Practice, the Gheranda Samhita says,
मिताहारं विना यस्तु योगरम्भं तु कारयेत्। नानारोगो भवेत्तस्य किञ्चिद्योगो न सिध्यति ॥१६॥<ref>Gheranda Samhita, [https://sa.wikisource.org/wiki/%E0%A4%98%E0%A5%87%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 5]</ref>
Meaning: One who takes up yoga practices without observing moderation of diet obtains no benefit; rather, he gets various diseases.<ref>Swami Niranjanananda Saraswati (2009), [https://sriyogaashram.com/ebook/Prana_and_Pranayama_Swami_Niranjananda.pdf Prana and Pranayama], Bihar: Yoga Publications Trust.</ref>
Moreover, there is emphasis on raw food in Yogic texts. Infact, the Yogic diet is traditionally called a diet of fruits and roots (phala and mula) though it includes grains and dairy products as well. This is because raw foods are known to increase the air and water elements in the body that helps in detoxification. The mind being of the nature of air and ether, raw foods also facilitate opening of the mind. They are rich in prana, which the yogi is seeking to develop as the higher energy of the mind. Raw food bring the pranic force not only into the body but into the mind as well. It promotes subtle sensitivities of Prana and mind. Hence, Yogis in retreat in nature live on wild food as part of their spiritual regimen and as a means of connecting with the forces of nature.
Infact, most people can benefit from periodic raw food diets for detoxification purposes. Some amount of raw food is also required to afford the proper vitamins, minerals and enzymes that abound in these foods. Moreover, raw food combined with asana, pranayama, mantra and meditation helps one cleanse both the physical body and the subtle body.
However, the extent of raw food consumption is advised to be according to the capacity of one's digestive fire. With the correct practice of yoga, particularly pranayama, the agni increases enabling better digestion raw foods. Therefore, as one advances in spiritual practices, one is able to handle more raw food and requirement of food declines.<ref name=":7" />
=== श्वसनम् ॥ Breathing ===
=== श्वसनम् ॥ Breathing ===
# Organic phase characterised by physiological changes such as ulcerated stomach or chronic hypertension, becoming manifest in totality affects the Annamaya kosha.
# Organic phase characterised by physiological changes such as ulcerated stomach or chronic hypertension, becoming manifest in totality affects the Annamaya kosha.
And as a result of this association discovered between the psychosomatic disorders and the Five Koshas of human existence, Yoga as a mind-body therapy becomes effective in all the phases enumerated here.
And as a result of this association discovered between the psychosomatic disorders and the Five Koshas of human existence, Yoga as a mind-body therapy becomes effective in all the phases enumerated here.<ref name=":3" />
Ahara and Asana intervene at the level of the annamaya kosha, Pranayama at the Pranamaya kosha, Yama, Niyama, and Pratyahara intervene at the level of Manomaya kosha, Dharana and dhyana at the Vijnanamaya kosha and Dhyana and Samadhi at the Anandamaya kosha.
Ahaar and Asanas (with Yama and Niyama) help us to refine our emotions so that they no longer create warps and knots in our energy field.<ref name=":5" />
==== FACTORS TO ENHANCE WELL-BEING ====
==== FACTORS TO ENHANCE WELL-BEING ====
To the others, this Asamprajnata Samadhi comes through unconditional faith, energy, memory, concentration and discrimination of the real.<ref>Ashish Pandey (2022), Lecture Presentation on Yoga and Positive Psychology for Managing Career and Life (Session 11 - Obstacles on the Way of Attaining Wellbeing and Means to Surpass : An Yogic Perspective).</ref>
To the others, this Asamprajnata Samadhi comes through unconditional faith, energy, memory, concentration and discrimination of the real.<ref>Ashish Pandey (2022), Lecture Presentation on Yoga and Positive Psychology for Managing Career and Life (Session 11 - Obstacles on the Way of Attaining Wellbeing and Means to Surpass : An Yogic Perspective).</ref>
Japa, the practice of Asanas, Mudras, Pranayamas, Pratyahara, Dharana, Sarna, Dama, study of the Gita, Ramayana, and other scriptures, Sattvic food, Kirtana (singing the Lord's Name), keeping the mind fully occupied by some work or other, prayer, meditation, Vichara, avoidance of evil company, all will go a long way in the attainment or establishment of Brahmacharya.<ref name=":4" />
=== Health and Yoga ===
* Health is the state of equilibrium of the three humours of the body viz., Vata, Pitta, and Kapha (wind, bile and phlegm) wherein the mind and all the organs of the body work in harmony and concord, and man enjoys peace and happiness and performs his duties of life with comfort and ease.
* It is that condition in which man has good digestion and appetite, a normal breathing and normal pulse, good quantity of pure blood, strong nerves, a calm mind, a free movement of the bowels, normal state of urine, rosy cheeks, shining face and sparkling eyes.
* It is that state in which a man jumps, sings, smiles, laughs, whistles and moves about with joy and ecstasy.
* It is that condition in which he can think, speak and act properly.
And good health is essential to achieve the four kinds of Purushartha viz .. Dharma, Artha, Kama and Moksha (righteousness, wealth, desires and liberation). Without good health you cannot pray and meditate. Without good health you cannot do any Asana and Pranayama. That is the reason why scriptures declare that this body is a boat to cross this ocean of Samsara. It is an instrument for doing virtuous deeds and attaining Moksha.
An aspirant should be free from Adhi and Vyadhi, diseases of the mind and the body, if he wants to do Yoga and attain knowledge of the Self. According to the science of Yoga all physical diseases take their origin from the diseases of the mind, from an unhealthy state of mind. The Western psychologists also corroborate this fact. They say that the diseases of the body are attributable to hatred, anger, worry, depression, etc., which corrode the mind and react on the body and bring about various sorts of physical diseases by destroying the cells of the body.
No one can work smoothly with a ruffled mind. A ruffled mind disturbs the three humours of the body and brings about al l sorts of diseases i n its turn. This is the theory of Ayurveda which quite tallies with the theory of Raja Yoga and the theory of western psychologists.
Good physical health can be achieved and maintained by observing rigidly the laws of health and the rules of hygiene, by taking wholesome l ight, substantial, easily digestible, nutritious, bland food or Sattvic diet, by inhaling pure air, by regular physical exercise, by daily cold bath, by observing moderation in eating and drinking. Good mental health can be attained and maintained by Japa, meditation, Brahmacharya, practice of Yama, Niyama and right conduct, right thinking, right feeling, right speaking and right action. Atmic Vichara, change of thought, relaxation of mind by dwelling the mind on pleasant thoughts, mental recreation and the practice of cheerfulness, etc.<ref name=":4" />
=== Yoga and Parapsychology ===
Extra-ordinary abilities (siddhis) such as telepathy and clairvoyance are believed to manifest during the practice of yoga. Maharshi Patañjali devotes a major part of Vibhūti Pāda, Part III of Yoga-Sūtras for describing a variety of paranormal phenomena. Braud (2008) has discussed at length the relevance of Yoga-Sūtras to parapsychology, the science that investigates paranormal phenomena. Braud describes how the psychophysical practices and principles contained in Yoga-Sūtras are supported by theory and research in parapsychology. There is indeed a great deal of empirical evidence suggestive, but by no means conclusive, of a positive relationship between practice of meditation and enhanced performance in parapsychological tests.
In an early review of research on meditation and psi (psychic ability), Honorton (1977) lists 16 studies. Out of these, nine experimental series gave significant evidence of psi among meditating subjects.<ref name=":8" />
=== Yoga and Emotional Effects ===
In a study of the effect of yoga practice on the neuroticism and anxiety scores of subjects, Kocher (1972) found that the subjects who practiced yoga obtained significantly lower scores on neuroticism, anxiety, and general hostility after 8 months of practice consisting of āsanas, prāṇāyāma, and kriyās (cleansing exercises). No such effects were observed in a control group of subjects who did not practice yoga.
Oak and Bhole (1982) also reported a decrement in neuroticism and anxiety scores among asthmatics undergoing yogic treatment.
In a study involving a sample of 356 nonclinical subjects, Vinod et al. (1991) reported significant effect of yoga on reducing anxiety.
According to Yoga, suffering is inherent in human existence and yoga practice is a way of overcoming it. The classical philosophical conception of suffering runs parallel to contemporary psychological notion of stress. Yoga may be seen as a method to develop strategies involving practice of detachment, desireless action, and focused attention, which are believed to lead to a stress-free state of equanimity. In the West it is the relation between the stressor and stress that is emphasized. Coping is seen as a moderating variable. The effects of stressor on the person are to some degree altered by the coping resources of the person. In the Indian tradition, it is the coping and not the stressor that is seen as the important factor in stress management. Desires and conflicts cause stress and suffering. Ego-centeredness is at the root of desires, which inevitably lead to conflicts. Therefore, ego-control/deconstruction and movement away from self-centeredness to altruism become the way to reduce suffering.<ref name=":8" />
== संहृतिः ॥ Synopsis ==
== संहृतिः ॥ Synopsis ==