Changes

* Yama and Niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref>  

* Yama and Niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref>  

* Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref>  

* Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref>  

* Pranayama allows for the free flow of prana, i.e., the life sustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref>

* Pranayama allows for the free flow of prana, i.e., the life sustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref>

* The next three limbs comprising of Pratyahara, Dharana, and Dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being.  

* The next three limbs comprising of Pratyahara, Dharana, and Dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being.  

Yoga renders  

Yoga renders  

[[Category:Ayurveda]]

[[Category:Ayurveda]]

[[Category:Upavedas]]

[[Category:Upavedas]]