diploma in elementary education · housefed complex, dispur, guwahati- 781006 diploma in elementary...

D.El.Ed. (09)

KRISHNA KANTA HANDIQUI STATE OPEN UNIVERSITYHousefed Complex, Dispur, Guwahati- 781006

DIPLOMA IN ELEMENTARY EDUCATION

COURSE - 9

YOGA EDUCATION - I

BLOCK - 1 (THEORY)

CONTENTS

UNIT 1 : Introduction to Yoga

UNIT 2 : Historical Perspectives on Yoga

UNIT 3 : Different Limbs of Yoga

UNIT 4 : Relation of Yoga with Physiology and Psychology

REFERENCES: (For All Units)

Subject Experts

Bali Narayan Phukan, Professor and Head, Dept. of Yogic Science, Mahapurusha Srimanta

Sankardeva Viswavidyalaya, Nagaon, Assam

Santanu Roy Chowdhury, Associate professor, Dept. of Bangla, Pandu College, Guwahati, Assam

Anandaram Burhagohain, Associate Professor, Dept. of Mathematics, Jagiroad College, Jagiroad,

Assam

Course Coordinator : Devajani Duarah, Dept. of Teacher Education, KKHSOU

SLM Preparation Team

UNITS CONTRIBUTORS

1 - 4 Prof. Bali Narayan Phukan and Arundhati Das,

Dept. of Yogic Science

Mahapurusha Srimanta Sankardeva Viswavidyalaya,

Nagaon, Assam

January, 2016

© Krishna Kanta Handiqui State Open University.

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Printed and published by Registrar on behalf of the Krishna Kanta Handiqui State Open University.

Headquarters : Patgaon, Rani Gate, Guwahati - 781017

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Editorial Team

Language : Dr. Prasenjit Das and Pallavi Gogoi, Dept. of English, KKHSOU

Format : Devajani Duarah & Dopati Choudhury, KKHSOU

COURSE INTRODUCTION

This course on “Yoga Education - I” is the ninth course of the D.El.Ed. programme. Yoga is an

exact science. It promotes harmonious development of the body, mind and the soul. The Practice of

yoga takes care of the all-round development of the personality of a person - moral, physical, mental

and spiritual. Keeping these facts in mind, this course on yoga education has been included in the

D.El.Ed. programme so as to equip the teacher trainees with proper training on yoga, so that they in turn

are able to provide such training to their students. In this way, the teacher trainees will be able to bring

about an all-round development in their students along with their own development.

The course comprises two blocks. The first block contains the theoretical components of Yoga

Education, whereas the second block comprises the practical components.

BLOCK INTRODUCTION

This is the first block of the course on “Yoga Education - I”. There are four units in this block. The

first unit of this block deals with the meaning of Yoga, its importance, along with its scope, aims and

objectives. The unit also throws light on the misconceptions on Yoga. Forms or schools of Yoga and the

characteristics of a yoga practitioner are also being discussed in the first unit.The second unit on the

other hand, deals with the historical perspectives on Yoga. The unit aims at helping you to understand

the historical development and ideas related to yoga practice. Beside, this unit also deals with the

importance of yoga education and the provisions of Central Government to introduce yoga in the primary

and secondary school levels in India. In the third unit, you will learn about the concept of yama, niyama,

and asanas, make yourself familiar with the classification of different asanas, principles for practising

asanas and their effects which help in the development of a healthy mind in a healthy body. The fourth

and the last unit of this block discusses the physiological system of human body. The unit takes into

account some important issues related to the effect of yogic practices on physiological system.

While going through a unit, you will notice that at the end of each section, there are some

“CHECK YOUR PROGRESS” questions. These have been designed to self-check your progress of

study. It will be better if you solve the given problems in these boxes immediately, after you finish reading

the section in which these questions occur and then match your answers with “ANSWERS TO CHECK

YOUR PROGRESS” given at the end of each unit.

CONTENTSBLOCK - 1

UNIT 1: Introduction to Yoga (Marks 12) Page : 5-21

Concept, Meaning, Definitions, Importance, Scope and Aims

and Objectives of Yoga; Misconceptions on Yoga; Forms of

Yoga, Characteristics of a Yoga Practitioner.

UNIT 2: Historical Perspectives on Yoga (Marks 14) Page : 22-36

Historical Perspectives: An introduction to Pre-Vedic Period:

Indus Valley Civilisation, Vedic, Post- Vedic or Pre-Classical,

Classical - the age of Patanjali, Post-Classical, Hatha Yoga

and Modern Period; Strategies for Implementation of Yoga in

School Curriculum in India.

UNIT 3: Different Limbs of Yoga (Marks 12) Page : 37-48

Limbs of Yoga - Yama, Niyama, Asana-Classification of

Asanas, Principles for Practising Asana, Effects of Asana;

Pranayama - Varieties of Pranayama, Effects of Pranayama ;

Pratyahara - Dhara,Dhyana,Samadhi, Types of Samadhi;

Effects of Dharana-Dhyana-Samadhi.

UNIT 4: Relation of Yoga with Physiology and Psychology (Marks 12) Page : 49-63

Physiological System: Skeletal, Muscular, Digestive, Excretory,

Respiratory, Circulatory, Endocrine, Nervous, Lymphatic and

Reproductive; Effects of Yogic Practices on Physiological

System: Effects of Asanas, Effects of Pranayama, Meditation,

Sat-karma; Role of Yoga in Psychological Preparation of

Children.

5Yoga Education

Introduction to Yoga Unit 1

UNIT 1: INTRODUCTION TO YOGA

UNIT STRUCTURE

1.1 Learning Objectives

1.2 Introduction

1.3 Concept of Yoga

1.3.1 Meaning of Yoga

1.3.2 Definition of Yoga

1.4 Importance of Yoga

1.5 Scope of Yoga

1.6 Aims and Objectives of Yoga

1.7 Misconceptions on Yoga

1.8 Forms (Schools) of Yoga

1.9 Characteristics of a Yoga Practitioner

1.10 Let us Sum up

1.11 Further Reading

1.12 Answers to Check Your Progress

1.13 Model Questions

1.1 LEARNING OBJECTIVES

After going through this unit, you will be able to

� explain the meaning of Yoga

� discuss the importance of the Yoga and its scope

� describe the aims and objectives of Yoga

� clarify the misconceptions on Yoga and

� explain the forms (schools) of Yoga and the characteristics of a Yoga

practitioner

1.2 INTRODUCTION

Yoga is the only science which takes care of the all-round

development of three essential elements- body, mind and soul together.

Yogic Practice is a holistic science which includes the culture of the body,

6 Yoga Education

Introduction to YogaUnit 1

the mind as well as the spirit. Yoga, not only improves physical and mental

health and intellectual ability, but also improves character and behaviour of

men by nipping in the bud the devil in them with the help of Yama-Niyama.

This provides a strong moral foundation to men’s life on which they build

their physical, mental, intellectual and spiritual super-structure, and prove

themselves to be a man or a woman in the real sense of the term.

This unit which is also the first unit of the theory course on Yoga

Education, aims to provide you with a broad foundation for understanding

Yoga in general. Besides providing some important definitions on Yoga, this

unit discusses the meaning of Yoga, importance of Yoga and its scope,

aims and objectives of Yoga, the misconceptions on Yoga, forms (schools)

of Yoga and the characteristics of a Yoga practitioner.

1.3 CONCEPT OF YOGA

The word ‘Yoga’ is not unfamiliar to us. We have some ideas about

it, though the ideas may be wrong or right. At one time, yoga was confined

to very few dedicated people, initiated to that order by their Gurus, most of

whom were ascetics and hermits. The general belief, even among the

educated people, was that yoga was meant only for those people who had

left their worldly life and started living in hermitage, and not for the house-

holders.

But, after it has been popularised among the masses by yogis like

Swami Ramdev, Shri Ravi Shankar and others, through mass-media,

particularly through television and mass-yoga-camps, it is now widely

practised by the common people, irrespective of gender, religion, caste,

birth, age and profession, in order to gain relief from ailments and to lead a

healthy, happy and prosperous life.

Much before it was popularised in India, the land of its origin, Yoga

had gained popularity in the developed countries of the west and the east.

After Yoga has been considered by the United Nations Organisation one of

the most essential means for bringing peace and unity among the nations

of the world, and with the declaration of International Day of Yoga to be

7Yoga Education


observed on June 21 every year, Yoga education has gained importance in

the academic curriculum of a large number of countries of the world, including

India.

1.3.1 Meaning of Yoga

The word ‘Yoga’ is a Sanskrit word which originated from the

root ‘YUJ’. Synonym of this Sanskrit word is found in different

European languages too. Those are ‘yoke’ in English, ‘youg’ in French,

‘joch’ in German, ‘zugos’ in Greek, ‘jugum’ in Latin, ‘igo’ in Russian

and ‘yugo’ in Spanish.

The meaning of ‘yuj’ is ‘to join’, ‘to unite’ ‘to yoke’. As such,

yoga means ‘to unite together’, to act in unison with mutual

understanding, co-operation, co-ordination, love and affection,

avoiding all differences, conflicts, ill-will and hatred, with one mind,

one thought, to arrive at the one and same goal. Yoga initially starts

in the body-system with united functioning of the cells, tissues, organs

and systems of the body, thereafter it gradually extends to the working

in unison of the body and the mind, the members of the family,

neighbourhood, village, community, nation, human society, animal

and plant kingdom, things and being of the universe, and, at last, the

merging of the individual soul with the universal consciousness. This

is possible only when one understands and realises his own self.

That is why, the ancient philosophers, both in the East as well as in

the West, were saying ‘know thyself’ ‘Atmanam Biddhi’. Dive deep

into your inner self and find the mine of wisdom within.

Each individual has immense creative potential within

himself. The goal should be to manifest the potentiality within. This

can be done by controlling nature both external and internal. There

are systems and methods which through devoted, methodical and

regular practice, enables an individual to arrive at the desired goal.

The goal, as well as, the systems or methods to arrive at the goal,

are called Yoga.

8 Yoga Education


1.3.2 Definition of Yoga

Yoga has been defined variously in different scriptures and

treatises on yoga. Though the definitions vary, the goal of all the

definitions are one and the same, i.e., to know the Self, to unfold the

divinity within and to merge the individual self with the universal

consciousness, experience the ‘Existence, Knowledge and Bliss

Absolute’ and thereby to free oneself from the pains and sufferings

that emerge from mundane life.

Some important definitions of yoga are given below:

1. The ‘Yog-Vasistha Ramayana’ mentions two definitions. The

first one is on the ‘state’ and, that is, ‘Yoga’ is the maintenance of

equilibrium between the individual soul and the universal soul (Yoga

Samatavastha Jivatma Paaramatmano). The second definition is

about the ‘method’ and, that is, ‘Yoga is the means for controlling the

mind’ (Manah Prasamanopayah Yoga Ityavirdhiyate ).

2. The ‘Maha-Nirvan Tantra’ defines yoga as ‘Union of the

individual soul with the universal soul’ (Yoga Jivatma

Paramatmano Eikyam).

3. In the ‘Srimad Bhagawad Gita’ two definitions of yoga can be

found. One is – a) ‘Maintenance of equanimity or balance is

yoga’(Samattwam Yoga Uccyate). The other is b) ‘Yoga is skill

in action’ (Yoga Karmasu Kausalam).

4. Sage Patanjali in the’ Yoga Sutra’ defines yoga as the inhibition

or restraint of modifications of the mind (Yoga Chitta Vritti

Nirodhah).

In order to arrive at the final stage of yoga, as mentioned in

the first two definitions of yoga, it is required to keep the mind in a

state of equilibrium, free from all modifications where the self

remains in its original pure state. The seer gets a clear vision of his/

her unpolluted self. At all other states, the self mingles with the

modifications. Stopping the process of modification is defined as

Yoga. For that purpose, some sort of systematic, physical and mental

cultures are prescribed. These systems are also called Yoga.

9Yoga Education


1.4 IMPORTANCE OF YOGA

In Indian civilisation and culture, yoga occupies a highly esteemed

place, from time immemorial. In the ancient times, the practitioner of yoga

was regarded thousand times superior to the house-holder and the celibate,

and hundred times superior to the hermit. Because of its importance felt

by the people in different ages, the practice of yoga is being continued

since the pre-historic days to the present day. Day by day, its importance

and popularity is increasing, and now, it has become a universal

phenomenon.

Our worldly lives are always full of pain and suffering. We give in

our endless efforts in order to gain or overcome relief from such sufferings

and also to gain happiness. And as a result of our efforts, pleasure comes

to our lives, although for a temporary period. The universal importance of

yoga lies in the fact that its regular practice with sincerity and devotion drives

away worldly pains and sufferings for good and the practitioner enjoys

permanent peace and bliss.

In the present-day world, the diseases of psycho-somatic origin,

such as hyper-tension, heart-diseases, asthma, diabetes, insomnia are

increasing very fast and the modern medical science has failed to cure

these diseases. After a lot of scientific experiments done on patients

undergoing yogic treatment, it has been found to be the most effective

treatment for all these ailments. Here lies the importance of yogic practice.

It is found to be the best means of leading a tension-free life, which

keeps men free from physical, mental, as well as, psycho-somatic

disorders.

Yoga education is a holistic education which includes physical,

mental, emotional, intellectual, moral, spiritual, social as well as

environmental education, due to which the practitioner of yoga becomes

healthy in the true sense of the term. Other than yoga, there is no such

system which prepares a man holistically and therein lies the importance of

yoga.

Yogic practices, not only improve health but also increase mental

10 Yoga Education


concentration, due to which memory-power increases. Moreover, due

to an achievement of tranquility of mind and increase of power of

concentration, analytical power develops and the practitioner understands

things quickly and better. His/her latent talents start unfolding. S/He learns

quickly the skill to perform efficiently whatever work s/he takes up and attains

excellence in the same.

In the present-day the atmosphere of intolerance, animosity

and corruption prevailing in the human society, the need of practicing

yoga is increasing tremendously, as it is the only means which can save

the world from these state of affairs. The very first requisite for a practitioner

of yoga is to practice non-violence, truthfulness, honesty, kindness for others,

fellow-feeling, magnanimity, piousness and tolerance which are the basic

tenets of yoga.

Yoga has proved to be the best method for attaining super-normal

powers, realisation of individual self and merging of the self with divine

consciousness.

1.5 SCOPE OF YOGA

The scope of yoga is not limited to some physical postures called

asana, breathing techniques called pranayama, mental exercises called

dhyana or manipulation of internal organs called bandha and mudra; it

extends to cover all aspects of life as a way of life as well as, a life-style.

Yoga is a holistic education which includes within its range ‘physical

education’ to take care of physical health, ‘mental education’ to make a

man mentally sound, ‘moral education’ to eradicate immoral activities from

the society, ‘spiritual education’ to develop the divine potentialities within,

‘social education’ in order to bring mutual understanding, develop fellow-

feeling and tolerance among the members of the society and ‘environmental

education’ to make the atmosphere free from pollution.

In the present-day world, the scope of yoga has extended to cover

the field of medical science. Now, throughout the world yoga has gained

importance as a science of therapy alternative to allopathic treatment.

The range of yoga has extended to all the fields of human activity.

11Yoga Education


Due to its capability to enhance efficiency at work, it has now become a

very popular and essential practice in the world of business organisations,

multi-nationals, sports and games, dance and music, cinema and other

fields of human activity.

The Ministry of Human Resource Development through the National

Institutes of Education, NCERT has further informed that the affiliated schools

of the Central Board of Secondary Education (CBSE), have already been

advised to provide compulsory yoga for at least 2 periods per week (90-120

minutes/ week). The Board offers yoga for secondary schools as a

compulsory part of its curriculum which include 80% practical and 20%

theory.

CHECK YOUR PROGRESS

Q 1: Fill up the blanks:

i) The word ‘Yoga’ is originated from a root

Sanskrit word .........................

ii) ‘Yoga’ is the maintenance of ......................... between the

individual soul and the universal soul.

iii) The ....................... offers yoga for ...................... schools as a

compulsory part of its curriculum.

1.6 AIMS AND OBJECTIVES OF YOGA

Yoga has diverse range of things to offer mankind. Hence, the aims

and objectives for practising yoga may be varied and may vary from person

to person, depending upon their basic disciplines, trades and professions,

needs and requirements and problems they face in their walks of life.

Broadly, the objectives are –

i) To bring peace and tranquility of mind, freeing it from all stress and

strains, worries and anxieties;

ii) To bring balance and harmony in the body-mind-soul complex;

iii) To explore and unfold the latent talents, by controlling nature both

external and internal, annihilating the evils within;

iv) To gain sound health;

12 Yoga Education


v) To train the body and mind in a way to avoid rigidity and bring flexibility;

vi) To develop immunity and resistance power;

vii) To master the secrets of doing work efficiently and excel in tasks taken

up;

viii) in the social complex, as well as, the global complex;

ix) To keep the internal body clean and detoxified and thereby render it

free from disease;

x) To transform a mundane life to a blissful godly life.

The ultimate goal of yoga is to know one’s Self within and bring union

between the individual Self (Atman) and the Universal Consciousness

(Paramatman), to bridge between the microcosm and the macrocosm, and,

thereby, to attain liberation (Moksha or Kaivalya) from the cares and

anxieties, pains and sufferings of worldly life and enjoy Truth-Knowledge-

Bliss-Absolute. For that, it is necessary to have a clear vision of the individual

self. That is possible only when the mind (chitta) is made free from

modifications. Thus, annihilation of the propensities of mind (Chitta vritti

nirodha) becomes the first objective.

1.7 MISCONCEPTIONS ON YOGA

It is seen that there are several misconceptions prevalent, not only

among common people but also among many educated people. Some of

the misconceptions are as follows:-

1. Yoga is nothing but some physical exercises called asana, breathing

exercises called pranayama and mental exercises called meditation,

in order to keep man physically healthy and mentally free from stress

and tension;

2. Yoga is part of Hinduism and its propagation is indirectly related to

the expansion of the empire of Hinduism. Some of the yogic practices

are against the principles of other religions. So, many people

belonging to other religions think that the practice of yoga affect their

loyalty to their professed religions;

3. Yoga is purely a spiritual practice, and not meant for people busy in

worldly life;

13Yoga Education


4. For learning and practising yoga, one must take the help of a Guru

(Yoga Expert); otherwise it may be a dangerous practice for the

learner. With this fear in mind, many people avoid practicing yoga;

5. In order to practise yoga one must avoid non-vegetarian food and eat

vegetarian food;

6. A yoga practitioner must observe strict celibacy and he or she should

not marry;

7. Yoga can be practised only by those people who have flexible body.

So it is meant only for children and youths, and not meant for the old

people;

8. Those who practise yoga must take rich food, otherwise they become

weak;

9. If one starts practicing yoga, he must not leave it. If he stops practising,

he may suffer from physical ailments.

Against the misconceptions mentioned above, the following clarifications

may be given:

1. Yoga is a very broad subject which is not confined to asana,

pranayama and meditation alone. These are only three out of many

limbs of Hatha Yoga and Astanga Raja Yoga. Over and above these

two kinds of yoga, there are many other kinds of yoga, viz., Karma

Yoga, Bhakti Yoga, Jnana Yoga, Laya Yoga, Mantra Yoga, Tantra

Yoga, Kriya Yoga etc. Moreover, asana, pranayama and meditation

are not exercises, though superficially they look like that. Against

quick movements and dynamism which are characteristic features of

exercise; asanas and pranayamas are controlled and regulated

movements of body and breathing where importance is given on their

composed state. Meditation is a state where fluctuations of mind are

calmed down and is brought to a tranquil state.

2. Yoga is not confined to a particular state, community or religion; it is

universal. The door of yoga is open to all irrespective of caste, creed,

religion, nationality, gender and place of birth. Though a theist system,

it is secular and gives equal regards to all religions. Practice of yoga

makes a Hindu a better Hindu, a Christian a better Christian, a Muslim

14 Yoga Education


a better Muslim by taking them to the core of their religions. It is a

system for self-realisation, for manifestation of divinity lying dormant

within, through physical, mental, moral, intellectual and spiritual

practices.

3. Yoga has a very wide scope which encompasses people of all walks

of life. Practice of yoga is important, equally for house-holders,

businessmen, intellectuals, scientists, musicians, artists, players,

sportsmen, students, teachers and service-holders, as it is for the

spiritual seekers. Yoga practice helps men in all walks of life to learn

skill in their works and excel in their pursuits.

4. To learn any skill or trade, it is always good to learn from a learned

person and experienced in that particular skill or trade. But, when

such a teacher is not available one can learn by himself from books

or other sources but by taking all kinds of precautions. What is very

much important for practising yoga is awareness, diligence, steadiness

and carefulness. Thus, one requires direct contact of an expert master

and his instructions, in order to reach higher and complicated stages

of yoga.

5. As far as diet is concerned, persons desiring to remain healthy must

take care of quality and quantity of his diet and timing. He is required

to take balanced diet which includes required quantity of carbohydrate,

protein, fat, minerals, vitamins and pure water in sufficient quantity.

One’s diet may or may not include non-vegetarian items, depending

upon his tradition and culture, his likes and dislikes, climatic conditions

and physical made-up.

6. Observance of celibacy till one’s ripe young age and maintenance of

regulated sex life after marriage is good for health; but forceful

suppression of sexual urge is not good. It may adversely affect, not

only physical health but also mental health thereby leading to social

nuisance. Marriage is a sacred institution, not to be treated as license

for satisfying the sexual urge of a couple indiscriminately. It may be

mentioned that ancient sages and saints like Viswamitra, some of

the great yogis of modern era, like Syam Charan Lahiri, Sri Yogendra,

15Yoga Education


Dr. Swami Gitananda Paramhamsa and B. K. S. Iyengar, led house-

holder’s life in spite of being yogis.

7. Flexibility of body is good for health, but that does not mean that

one’s body must be flexible for practising yoga. It is only for performing

the cultural asanas that flexibility is considered a favorable factor. Body

flexibility, even in case of elderly people, comes after regular practice

of the asanas through proper relaxation of the limbs. In meditative

asanas, sitting with erect spine is emphasised upon and not on bending

towards different directions.

8. Balanced food is good for health; but not rich food. Statistics show

that those who eat rich food regularly, become prey to diseases,

sooner or later. Although, in the Yoga Shastras it is said that the power

of digestion of a yoga practitioner is very strong, it is also cautioned

that he should take food which is nutritious, easily digestible and do

not cause constipation.

9. Regularity is required in case of practising yoga for success as is

required in any other work as well. The practitioner will not receive

due benefit if he is not regular in practice; but it does not mean that

he will suffer from disease if he leaves practice.

1.8 FORMS ( SCHOOLS) OF YOGA

There is an English saying - ‘All roads lead to Rome’. Destination

is one, roads or paths are many. One goes according to his own

convenience, but reaches the same destination. So is the case with yoga.

The final goal of yoga is one i.e. Kaivalya (Salvation). But the methods of

practice applied to reach the goal differs from man to man, depending

upon their nature and capabilities. The saints, sages and yogis, after long

experiences and experiments, have found out different methods of practising

yoga, to suit the people of different temperaments and nature, living in

different atmospheres and climatic conditions, running different trades and

professions. As a result, different schools of yoga have come up and the

number is increasing day-by-day.

16 Yoga Education


According to western psychology, the mind is constituted of three

elements –thought, feeling and will-power. Though all the three elements

work within the mind, they do not work equally. One of the three elements

becomes predominant in every individual. Depending upon the predominating

element men may be divided into three broad categories- analytical-

minded, emotional- minded and active-minded. Srimad Bhagawad Gita

prescribes three different kinds of yoga for these three categories of people-

(A) Jnana Yoga for the analytical-minded, (B) Bhakti Yoga for emotional-

minded and (C) Karma Yoga for active minded people. Srimad Bhagawad

Gita mentions about another kind of yoga and that is Dhyana Yoga or Raja

Yoga for controlling and channelising the mind and to proceed from conscious

to the super-conscious state of mind and arrive at the ultimate goal.

(A) Jnana Yoga is the yoga of enquiry into the Self. The fundamental

tenet of Jnana Yoga is that the ocean of knowledge is lying within,

and not outside. The outside world, i.e., the material world around

us, is an illusion. The Ultimate Truth is Brahma (Supreme

Consciousness or Paramatman) and Jiva or Atman is the embodiment

of the Param Brahma. If one knows the Self, he knows everything. So,

the proponents of Jnana Yoga emphasise upon the realisation of the

Self. The tools of Jnana Yoga for realisation of the Self are –

a) Viveka (conscience), b) Vairagya (non-attachment), c) Sat-Sampatti

(six properties or virtues) and d) longing for Mumukshatva (liberation).

The six properties (Sat-Sampattis) are : 1) Sam (Calming down

of the mind), 2) Dam (Self-control), 3) Uparati (Sacrifice of greed), 4)

Titiksha (Patience), 5) Sraddha (Respect and Devotion) and 6)

Samadhana (One-pointedness of mind on God).

The methods of Jnana Yoga are – first Listening/Studying

(Sravana/Adhyana), then thinking and analysing (Manan/Vislekhan)

and at last diving deep into it and realising the truth (Anudhyasan).

(B) Bhakti Yoga is the yoga of devotion to God in some form or the other.

A Bhakta Yogi surrenders completely to God, the Almighty. Love is the

core element of Bhakti Yoga.

Nine kinds of Bhakti or devotion are mentioned in ‘Narada Bhakti

17Yoga Education


Sutra’, ‘Srimad Bhagawata’ etc. These are- Sravana (Listening to

chantings in praise of the Deity), Kirtana (Singing religious songs),

Smarana (Remembering the Deity), Pada-Sevana (serving at the feet

of the Deity), Archana (worshipping), Bandana (Praising), Dasya

(acting like a slave), Sakhya (treating the Deity as friend) and Atma-

Nivedana (Self-surrendering). Taking any kind of Bhakti, the Bhakta

(devotee) starts his journey. Bhakti gradually becomes ripe and in

the ripe stage it transforms into divine Love and the devotee merges

fully in the ocean of Love. A heart filled with divine Love cannot give

shelter to malice towards others; everything become pure and the

devotee visualises God in every object. In the Bible, it is said “ Blessed

are the pure in heart, for they shall see God.”

(C) Karma Yoga is selfless devotion to work for social wellbeing . A Karma

Yogi sees God in all beings and for him service to beings becomes

service to God. To such an individual, work is worship. He works with

dedication for the welfare and happiness of others, sacrificing his

selfish interest, his ego, happiness and sorrow. Leaving the fruits of

his work to God Almighty, he goes on working without care for success

and failure.

The basic principles of Karma Yoga are –

1. Right attitude while doing work;

2. Right motive- love to serve without any profit-motive, to get

reward, remuneration, name and fame.

3. Contribute the utmost by doing one’s work with heart and soul

4. Give up the thought of success and failure from mind

5. Follow the discipline of the work

6. Treat any work as service to God

Raja Yoga is that yoga where the sense organs and the mind are

withdrawn from the external objects, they are confined to the inside of the

mind, the mind is controlled and calmed down and with the help of

concentration and meditation proceeds towards super-conscious state

where self-realisation is attained, the individual Self merges with the

Universal Consciousness.

18 Yoga Education


In Patanjali’s Yoga Sutra, the eightfold path is called ashtanga, which

literally means “eight limbs”. These eight steps basically act as guidelines

on how to live a meaningful and purposeful life. They serve as a prescription

for moral and ethical conduct and self-discipline; they direct attention toward

one’s health; and they help us to acknowledge the spiritual aspects of our

nature. In brief the eight limbs, or steps to yoga, are as follows: 1) Yama 2)

Niyama 3) Asanas 4) Pranayama 5) Pratyahara 6) Dharana 7) Dhyana

8) Samadhi

Raja Yoga is the royal path of yoga. As a king maintains control

over his kingdom from his capital, so also, in Raja Yoga, the Yogi maintains

control over the kingdom of his mind through psychological control. The

basic principle of Raja Yoga is that our vision of Divine Self is obscured by

the fluctuations of the mind (chitta). If the mind is stilled and purified, the Self

shines forth automatically. Raja Yoga is also called classical yoga.

Treatises on yoga, like Yoga Tattva Upanishad, Yoga Sikha Upanishad

and Siva Samhita, mention about four kinds of yoga- Mantra Yoga, Laya

Yoga, Hatha Yoga and Raja Yoga. George Feuerstein, a German Indologist

specialising on Yoga, mentions six kinds of yoga. They are Raja Yoga, Hatha

Yoga, Jnana Yoga, Bhakti Yoga, Karma Yoga and Mantra Yoga. He mentions

about Integral Yoga of Sri Aurobindo as another kind of yoga. Ernest Wood,

the European yogi, mentions about seven Indian systems, viz. (1) Raja Yoga

of Patanjali, (2) Buddhi and Karma Yoga of Sri Krishna, (3) Jnana Yoga of

Adi Sankaracharya, (4) Hatha Yoga, (5) Laya Yoga, (6) Bhakti Yoga and (7)

Mantra Yoga, and three non-Indian systems, viz. (1) Persian Sufi Yoga, (2)

Eight Noble Paths of the Buddha and (3) Zen Yoga of China and Japan.

In due course of time, with the change of man’s life-style, various

styles of yoga have evolved through the practices of the masters of yoga,

which are nothing but variations of Hatha Yoga with different names.

1.9

The characteristic features of a yogi, as mentioned in the Hatha

Yoga Pradipika is that he has a slim body, glowing complexion, clear voice,

dazzling eyes, controlled vital energy and has a very strong digestive power.

19Yoga Education


A devoted practitioner of yoga practises physical mental, moral,

emotional, intellectual and spiritual culture, regularly and methodically, in

order to drive away or annihilate all the evils and unfold the humane and

divine qualities lying dormant in him. As a result of regular practice of yoga,

the practitioner develops in him a strong moral character with integrity,

honesty, intellectual maturity, confidence, tolerance, fellow-feeling, love and

friendship, selflessness and respect for other. Gradually, he develops the

mental attitude to treat friends and foes alike, without any ill-feelings, even

to his enemies. He develops the feeling of universal brotherhood,

‘Vasudhaiba Kutumbakam’. He starts seeing God in all God’s creations. His

magnanimous personality attracts all, whoever comes to his contact. Such

persons are capable of influencing people without any verbal or written

communication or public appearance, only through their meditation from a

secluded place.

CHECK YOUR PROGRESS


i) According to western psychology, mind

is constituted of ..................... elements.

ii) The tools of Jnana Yoga for realisation of the Self are –

(a) ……. (b)………(c)………(d)……….

Q 3: What are the kinds of Yoga, according to George Feuerstein ?

..............................................................................................

Q 4: What are the limbs of Yoga, according to Raja Yoga?

..............................................................................................

1.10 LET US SUM UP

� The word ‘Yoga’ is a Sanskrit word, originated from the root ‘YUJ’.

‘Yoga’ is the maintenance of equilibrium between the individual soul

and the universal soul.

20 Yoga Education


� Yoga education is a holistic education which includes physical, mental,

emotional, intellectual, moral, spiritual, social as well as environmental

education, due to which the practitioner of yoga becomes healthy in

the true sense of the term.

� The Ministry of Human Resource Development through the National

Institutes of Education, NCERT has further informed that the affiliated

schools of the Central Board of Secondary Education (CBSE), who

have already been advised to provide compulsory yoga for at least 2

periods per week (90-120 minutes/ week).

� Srimad Bhagawad Gita prescribes four different kinds of yoga-a) Jnana

Yoga, b) Bhakti Yoga, c) Karma Yoga, and d) Raja Yoga. We can also

mention about another kinds of Yoga- Hatha Yoga, Laya Yoga, Bhakti

Yoga, Mantra Yoga etc.

� The characteristic features of a yogi is that he has a slim body, glowing

complexion, clear voice, dazzling eyes, controlled vital energy and a

very strong digestive power.

1.11 FURTHER READING

1) Bapat, Sudhir. (1981). A Scientific Approach to Yoga. Delhi : Ravi.

2) Dvivedi, M. N. (Ed .and Tr.). (1934).The Yoga Sutras of Patanjali. Adyar,

Madras : Theosophical Publishing House.

3) Feuerstein, George, (2002).The Yoga Tradition. Delhi :Motilal

Baanershidas.

4) Phukan, B.N., (2012). Yog Vijnan Parichay. North Lakhimpur : Dr.

Jogada Phukan.

1.12 ANSWERS TO CHECK YOUR

PROGRESS

Ans to Q No 1: (i) Yuj

(ii) equilibrium

21Yoga Education


(iii) Central Board of Secondary Education, Secondary

Ans to Q No 2: (i) 3

(ii) Viveka, Vairagya, Sat-Sampatti and Mumukshatva.

Ans to Q No 3: George Feuerstein mentions six kinds of yoga. They are

Raja Yoga, Hatha Yoga, Jnana Yoga, Bhakti Yoga, Karma

Yoga and Mantra Yoga.

Ans to Q No 4: The eight limbs, or steps to Raja yoga, are as follows:

1)Yama 2)Niyama 3)Asanas 4)Pranayama 5)Pratyahara

6) Dharana 7)Dhyana 8)Samadhi.

1.13 MODEL QUESTIONS

A. Very Short Questions

Q 1: Define Yoga.

Q 2: In order to practise yoga one can eat both non-vegetarian and

vegetarian food. Explain briefly.

Q 3: Write any two characteristics of a Yoga practitioner.

B. Short Questions (Answer in about 150 words)

Q 1: Write are the aims and objectives of Yoga?

Q 2: Write a note on Karma Yoga.

Q 3: What are the different forms of yoga according to Srimad Bhagawad

Gita?

C. Long Questions (Answer in about 300-500 words)

Q 1: What do you understand by Yoga ? Explain its meaning and definition.

Q 2: Discuss the importance of Yoga in the present day context.

Q 3: Give a description of different kinds of Yoga.

*** ***** ***

22 Yoga Education

Historical Perspective on YogaUnit 2

UNIT 2: HISTORICAL PERSPECTIVES ON YOGA

UNIT STRUCTURE


2.2 Introduction

2.3 Historical Perspectives : An introduction

2.3.1 Pre-Vedic Period: Indus Valley Civilisation

2.3.2 Vedic Period

2.3.3 Post-Vedic Period or Pre-Classical Period

2.3.4 Classical Period: The Age of Patanjali

2.3.5 Post-Classical Period

2.3.6 Hatha Yoga Period

2.3.7 Modern Period

2.3.7.1 Strategies for Implementation of Yoga in

School Curriculum in India

2.4 Let us Sum up

2.5 Further Reading


2.7 Model Questions



� state the origin of Yoga

� describe the historical development of Yoga

� explain the strategies of Government for implementation of Yoga in

school curriculum

2.2 INTRODUCTION

In the preceding unit, we learnt about the meaning and some

important definitions of yoga, importance of Yoga and its scope, aims and

objectives of Yoga, the misconceptions on yoga, forms (schools) of yoga

and the characteristics of a yoga practitioner. This unit deals with the historical

23Yoga Education

Historical Perspective on Yoga Unit 2

perspectives on yoga. A study of the history of yoga gives us a broader

picture on the subject. This unit will help you to understand the historical

development and ideas related to yoga practice. Also, we shall discuss the

provisions taken by the Government to introduce yoga in the primary and

secondary school level in modern India.

2.3 HISTORICAL PERSPECTIVES ON YOGA: AN

INTRODUCTION

History is very much essential for our self realisation. It broadens

the horizon of our mind by presenting before us the contents of our past

traditions upon which our life is built. The present can be better understood,

experienced and appreciated through the mirror of history. In case of yoga

also, without adequate understanding of its historical background, it is hard

to genuinely appreciate its spiritual treasure and practise it meaningfully

and with effectiveness. Yoga has a hoary antiquity. Nobody has definite idea

as to where, when and how its practice started. Its origin has lost in the mist

of time. Yoga has been mentioned to be eternal (sanatana) in the

Mahabharata and archaic (puraatana) in the Srimad Bhawad Gita.

The subject of origin of yoga may be studied from two points of view.

One is psychological and the other is historical. If studied from psychological

points of view, the origin of yoga cannot be confined to India alone, it becomes

universal. Inquisitiveness to know what is there beyond the visible universe

and to gain super-normal experience and extra-sensory power, which are

but parts of yoga, were there in men since the beginning of human civilisation,

in different parts of the world. This fact is reflected in the magical pictures

engraved on the ancient caves of Southern Europe and on the graves of the

Middle Asiatic countries. Ancient Greek mysticism, Egyptian magical

practices, Samanism of the Middle East and Siberia, Sufism of Islam and

Christian mysticism are all some methods of supra-mental realisation. Apart

from the ancient Hindu scriptures like the Vedas, even in the religious

scriptures and practices of religions like Christianity, Islam, Judaism also

yogic procedures are found in symbolic form or otherwise.

From historical point of view, all the authors on yoga, irrespective of

24 Yoga Education


the west and the east, agree that India is the place of origin of yoga. So far

as the date or period of its origin is concerned, it is not possible to give a

date or period when people started practising yoga. Evidences say that

during the period of Indus Valley Civilisation, which dates back to 5000 B.C.

or beyond, yoga was a flourishing culture in the Indus-Saraswati valley. From

that time onwards till today, yoga has a long journey, during which it has

passed through different phases of its development. The evolutionary phases

of yoga may broadly be divided into (i) Pre-Vedic Period or Indus Valley

Civilisation Period, (ii) Vedic Period, (iii) Post-Vedic Period (Brahmana Period,

Early Upanishada Period, Epic Period, Period of Mahavira and Buddha), (iv)

Classical or Patanjali Period, (v) Post-Patanjali Period, (vi) Hatha Yoga Period

and (vii) Modern Period.

2.3.1 Pre-Vedic Period: Indus Valley Civilisation

Earliest archeological evidence of the existence of yogic

practices could be found from the stone seals found in the excavation

done at Mohenjodaro, Harappa and Mehrgarh, now in Pakistan. The

excavation done at these sites unearthed the presence of the oldest

civilisation on earth, dates back to 7000 years past which, later on,

came to be known as Indus Valley Civilisation. In the excavations,

more than 2000 seals have been found with human figures seated

in asanas like Padmasana, Vajrasana and Bhadrasana, engraved

on them. Some of such figures were of Lord Pasupatinath (Siva)

who was regarded as the originator of yoga. From these seals, it

can be ascertained that yoga was a popular practice during those

days, if not earlier.

2.3.2 Vedic Period

During the Vedic Period there were two streams of yoga

practised simultaneously- one was the practise of pranayama and

dhyana by the priests as part of their religious rites while performing

sacrifices. The other was the practice of the different limbs of yoga

25Yoga Education


by the saints and sages for their spiritual upliftment, independent of

religious rites and rituals. In the Rig Veda and the Atharva Veda

mention has been made of three categories of saintly persons, viz.,

Dheeras, Vratyas and Kesins. These yogis and spiritual leaders were

highly honoured and had occupied much higher place than the priests

in the society.

2.3.3 Post-Vedic or Pre-Classical Period

For the convenience of study, this period may roughly be

divided into (i) the age of the Brahmanas, (ii) the age of the Earlier

Upanishads, (iii) the age of the Epics and (iv) the age of Mahavira

and Buddha.

� The Age of the Brahmanas : The age of the Brahmanas was

the age of sacrificial rites and rituals. The socio-religious

atmosphere of the time was not favourable to the Sages,

Vratyas and Kesins for their spiritual practice. Even then, the

features of yogic tradition was not excluded from the

Brahmanas. The four Ashramas introduced during the

Brahmanical Age had ascetic life (Sanyas Ashram) as its last

stage which included ideals and ways of living as prescribed

in yoga.

� The Age of the Earlier Upanishads : After the age of the

Brahmanas comes the age of the earlier Upanishads, during

which the importance on sacrificial rites and rituals of the

Brahmanical Age were replaced by the importance of earning

knowledge and wisdom through spiritual practices. As a result,

secular and spiritual practices associated with yoga, became

popular among the people. Although it is not associated with

any sect or stream of yoga, the influence of yoga is prominently

visible in the earlier Upanishads like Brihadaranyaka,

Chandogya, Kausatiki, Aiteriya, Isha, Kena, Katha etc. The

Brihadartnyaka Upanishada mentions about the practice of

pranayama (hymn 1:5:23). The Chandogya Upanishad devotes

26 Yoga Education


one complete chapter to the discussion on Dhyana. The Katha

Upanishad elaborately describes Yama’s yogic teachings to

Nachiketa and also defines yoga. The Swetaswatara Upanishad

deals with yoga in the second chapter (Slokas 8 to 14). The

Maitriani Upanishad, a latter Upanishad than the Katha and

Swetaswatara, but earlier to Patanjali, mentions six-fold yogic

methods- Pranayama, Pratayahara, Dhyana, Dharana, Tarka

and Samadhi. All these prove that yoga had an esteemed place

in the society of that age.

The Upanisadic sages typically rejected the idea that the

Brahmanical rituals had potency to lead to enlightenment. Their

main thrust was on liberation and realisation of the

‘Transcendental Self’. To this end, they forwarded elaborate

spiritual teachings.

� The Epic Age : The two great epics of India- the Ramayana

with seven cantos (Kandas) and the Mahabharata with

eighteen parts (Parvas) were written at different times with a

gap of hundreds of years. The story of Ramayana was of the

Treta Yuga (Silver Age of the Hindus) and that of Mahabharata

was of Dwapar Yuga (the Age after Treta).

The Ramayana reflects the spiritual practices of the time to

be more ascetic (Tapah) than yogic. In the ascetic sadhana, the

moral codes of conduct – the Yamas and the Niyamas were

emphasised on equally. The Yoga Vasistha Ramayana portrays the

entire of yogic dimension.

Srimad Bhagawad Gita, which is included in the Bhisma Parva

of the epic (consisting of 700 verses, arranged in sixteen chapters,

each one called as ‘Yoga’ ) is a dialogue between Lord Krishna, the

God-incarnate, and his friend and disciple, Arjuna (in the midst of

the battle-field of Kurukshetra), which emphasise upon four kinds of

yoga . Those are- Karma Yoga (Yoga of Action), Bhakti Yoga (Yoga

of Devotion), Jnana Yoga (Yoga of Wisdom) and Dhyana Yoga or

RajaYoga (Yoga of Contemplation).

27Yoga Education


� The Age of Jainism and Buddhism : Jainism, one of the

major socio-religious movements in India, was founded by

Vardhaman Mahavira, who lived during seventh century B.C.

As stated by the Jaina scholar, Haribhadra Suri, in his famous

treatise, ‘Yog Vindu’, ‘Yoga is the wish-fulfilling tree (Kalpa-

Vriksha) and the ‘Supreme Wish-granting Jewel’ (Chintamoni).

Jainism prescribes the observance of Yamas like non-violence,

truthfulness, non-stealing, continence etc., Pratyahara, Dhyana

and Samadhi to liberate oneself and attain ‘Kevala Jnana’, the

highest stage of Jaina sadhana. Thus, in Jainism, yoga is the

foundation towards realising Reality (Tatwa).

Buddhism was founded by Gautama Buddha, in the fifth

century B.C. His learning of yoga under the two teachers had

greatly influenced his preaching after he had attained

enlightenment (Buddhatwa). In Buddhism, Shila, Samadhi and

Panna are indispensable sadhana(practices) for attaining

Nirvana which are nothing but Yama-Niyama, Dharana-Dhyana

and Asamprajnata and Dharma-megha Samadhi in Yoga.

CHECK YOUR PROGRESS


i) The evolutionary phases of yoga may

broadly be divided into ............. periods.

ii) yoga was a popular practice in India dates back to ...............

B.C.

iii) .............. kinds of yoga have been emphasised on the ‘Srimad

Bhagawad Gita’.

Q 2: Explain about the practice of yoga in the age of Jainism and

Buddhism.

..........................................................................................................

..........................................................................................................

..........................................................................................................

28 Yoga Education


2.3.4 Classical Period : The Age of Patanjali

The Classical Period is the most fertile period in the history

and development of yogic tradition. It is that period when sage

Patanjali gave a systematic and scientific shape to yogic practices.

Till that time, yogic practices were followed fragmentally by different

schools in different ways without any systematic procedure. During

this period, Patanjali did extensive and intensive research on yoga

and wrote a treatise on yoga, the Yoga Sutra, meticulously arranging

the entire thesis in a very methodical and scientific way. Many

authorities on yoga say that it was Hiranyagarbha who was the first

person to systematise yoga who had written two books on the

subject. There is no falsity in the statement, but, unfortunately, there

has been no trace of any such books could be found till date. So,

Patanjali is regarded as the first person to write a treatise, solely on

yoga.

Patanjali’s Yoga Sutra consists of 196 sutras, systematically

arranged in four chapters, called Padas- Samadhi Pada, Sadhan

Pada, Vibhuti Pada and Kaivalya Pada.

2.3.5 Post-Classical Period

During the Post-Classical period, a number of Later

Upanishads, Dharmasastras and Smritis were written. From these

scriptures one gets the state of yogic practices during that period.

Many of the post-Patanjali Upanishads have elaborately discussed

the different elements of yoga. Twenty such Upanishads have been

identified by the German scholar George Feuerstein and scholars

of the Theosophical Society. These Upanishads have been termed

Yoga Upanishads.

2.3.6 Hatha Yoga Period

In the post-Patanjali period, the focal point of yogic practice

had gradually shifted from the ‘soul-centered’ one to ‘body-centered’

29Yoga Education


one. Body being the vehicle for the journey of our life, from birth till

death, where we are to cross over innumerable hurdles, it is required

to take utmost care of the body to make it strong, firm and durable,

and keep it fit to endure all sorts of eventualities to be faced in life’s

journey. In order to make it so, the body is required to be burnt in the

fire of yoga. Hatha Yoga scriptures prescribe seven austerities to

make the body pure, firm and durable.

Yogi Matsyendranath is said to be the first historical person

to propagate Hatha Yoga; but, unfortunately, he had left no written

document. It was his disciple, Yogi Gorakhnath, who lived in the

eleventh century A.D. and wrote a number of books on Hatha Yoga,

viz., Goraksha Samhita, Siddha Siddhanta Paddhati, Goraksha

Sataka etc. During his time, the teachings of Hatha Yoga had started

spreading.

In the South, Tirumular and others started propagating Kaya-

Sadhana (Body Practices). Tirumular’s Thirumandiram, a treatise

written in Tamil language, is as popular a treatise in the South as is

the Yoga Sutra of Patanjali in the North. Three noteworthy treatises

have been composed within the period between the fourteenth and

eighteenth century A.D. Those are Hatha Yoga Pradipika of Yogi

Swatmaram Suri, written in the middle part of the fourteenth century,

Gheranda Samhita of Sage Gheranda, written in the last part of the

seventeenth century and Siva Samhita, written in between the later

part of the seventeenth and the first part of the eighteenth century

A.D.

The principles of Kriya Yoga, earlier developed and

propagated by the Siddha yogis like Agasthya, Bagarnath and Babaji

was lost in due course of time, but was revived and spread by

Shyam Charan Lahiri. His disciples and chain of grand-disciples

had spread Kriya Yoga throughout India and abroad, particularly in

America and Europe. At present time, the teachings of Kriya Yoga

has spread across the world through 90 branches in India and more

than 500 branches abroad.

30 Yoga Education


2.3.7 Modern Period

The Modern age in the evolution of yoga may be considered

to have begun from September, 1893, after Swami Vivekananda had

stepped on the soil of America and delivered his famous speech at

the inaugural function of the Parliament of Religions, held at Chicago.

He spread the messages of Karma Yoga, Bhakti Yoga, Jnana Yoga

and Raja Yoga in America and Europe and made yoga popular in the

west.

Though modern age in yoga is claimed to have started with

Swami Vivekananda’s propagation of yoga in the west ,

modernisation of yoga with new ideas and technology had

started in 1924 only, with the first scientific research done on yoga

at Kaivalyadham, Lonavla (Pune) by Swami Kuvalayananda.

Besides Kaivalyadham, Yogic Therapy & Research Centre, Jaipur;

Anandashrama by Dr. Swami Gitananda, Pondicherry; Ayurveda

Centre of Varanashi Hindu Viswavidyalaya, Swami Vivekananda

Anusandhan Sansthan (Vevekananda University), Banglore; Astang

Yoga Research Centre, Mohisur; All India Ayurveda Centre, Delhi;

etc. have made worthy contribution in modernising and popularising

yoga not only in India, but also all over the world.

Yoga has become so popular and so essential by now, that

the United Nations Organisation has earmarked a particular day,

i.e., June 21, to be observed by all the member nations

simultaneously as International Day of Yoga.

CHECK YOUR PROGRESS

Q 3:Fill up the blanks:

i) Patanjali wrote a treatise on yoga,

the...................., in a very methodical and scientific way.

ii) Tirumular’s ...................., a treatise written in Tamil language,

is a popular treatise in the South.

iii) .................... is said to be the first historical person to propagate

Hatha Yoga.

31Yoga Education


Now, let us have a look on the various provisions taken up by the

Goverrnment to include yoga education in the schools of modern India.

2.3.7.1 Strategies for Implementation of Yoga in School

Curriculum in India

India’s National Policy of Education, 1986, stated that

special attention would be given on yoga as a system which

promotes integrated development of both the body and mind and

that efforts would be made to introduce yoga in the school level/all

schools. Since 1988, yoga has been taught in secondary schools

as an integral part of the compulsory subject-‘Health and Physical

Education’.

Practice of Yoga not only contributes to the physical

development of children, but also immensely contributes to their

mental, moral, intellectual, spiritual and social development as well.

It has been found that yoga practice helps to cultivate or develop

both the hemispheres of the brain equally, due to which there is all-

round development of personality in children.

The subject Yoga Education which is essential for children’s

all-round development, though introduced, was not given its due

importance in the school curriculum. The subject was taught

casually, mostly by teachers of Physical Education, as a small

fragment of the subject ‘Health and Physical Education’, without due

emphasis on the most important parts such as moral and spiritual

education which alone can transform the character and behaviour.

The National Curriculum Framework (N.C.F), 2005 had

adopted a holistic definition of health with the inclusion of yoga as an

integral part. The N.C.F., 2005 had emphasised that the entire group-

Health, Physical Education and Yoga, must be taken together as a

comprehensive Health and Physical Education Curriculum, replacing

the fragmentary approaches practised in schools. As a core of the

School Curriculum, time allotment for games and Yoga must not be

reduced under any circumstances. Equal importance along with

32 Yoga Education


other subjects is to be given to the subject of yoga.

In keeping with the spirit of the National Curriculum

Framework, 2005, the Central Board of Secondary Education had

introduced Yoga as integral part of the compulsory subject, Health

and Physical Education, to be taught at the Secondary Schools,

from Class VI to Class X, as compulsory course, and in Class XI

and Class XII of the Higher Secondary Schools as optional course.

In order to make the subject more effective and fruitful for

students, the syllabi and training of teachers for transaction of Yoga

in the schools required reviewing and reformulation. The Ministry of

Human Resource Development, Government of India, gave the

responsibility to the National Council of Educational Research and

Training (N.C.E.R.T) that had prepared an exhaustive syllabus with

a view to make yoga a more integral part of the physical education

programme in the schools run by Central Government. The new

syllabus and the Course Materials for Yoga were released by the

Ministry of Human Resource Development on 22nd June, 2015. In

the new syllabus, 80% of the course had been kept as practical and

20% as theory. Necessary devises have been formulated by the

C.B.S.E. for implementation of Yoga Curriculum in the public sector

schools; but it is yet to device any strategy with regards to the

implementation of Yoga Curriculum in the private sector schools

affiliated to the board.

Meanwhile, the National Council for Teacher Education

(N.C.T.E.) has made yoga a compulsory training, along with

Information and Communication Technology (I.C.T.), Gender Studies

and Inclusive Education, in the Teachers Training Centres/Institutions.

The Council has prepared syllabus for teachers as well. In order to

produce pool of yoga teachers, the N.C.T.E. has prepared syllabus

for Diploma, Bachelor and Master Degree Programmes in Yoga

Education.

33Yoga Education


CHECK YOUR PROGRESS

Q 4: Fill in the gaps:

(i) Since ............ yoga has been taught in

secondary schools as an integral part of the compulsory

subject-‘Health and Physical Education’.

(ii) ................................ had adopted a holistic definition of health

with the inclusion of yoga as an integral part.

2.4 LET US SUM UP

� The origin of yoga cannot be confined to India alone, it becomes

universal. Since the beginning of human civilisation, yoga has been

practised in different parts of the world.

� The evolutionary phases of yoga may broadly be divided into Pre-

Vedic Period or Indus Valley Civilisation Period, Vedic Period, Post-

Vedic Period (Brahmana Period, Early Upanishada Period, Epic Period,

Period of Mahavira and Buddha), Classical or Patanjali Period, Post

Patanjali Period, Hatha Yoga Period and Modern Period.

� Patanjali did extensive and intensive research on yoga and wrote a

treatise on yoga, the Yoga Sutra. Yoga is prominently visible in the

earlier Upanishads like Brihadaranyaka, Chandogya, Kausatiki,

Aiteriya, Isha, Kena, Katha etc.

� Mention must be made of Kaivalyadham, Vivekananda University, etc.

in modernising and popularising yoga.

� Government of India’s National Policy of Education, 1986, stated that

special attention would be given on yoga as a system which promotes

integrated development of both the body and mind and that efforts

would be made to introduce yoga in the school level/all schools.

� The National Curriculum Framework, 2005 has stated that as a core

of the School Curriculum, time allotment for games and Yoga must

34 Yoga Education


not be reduced under any circumstances. Equal importance along

with other subjects is to be given to the subject of yoga.

� The Central Board of Secondary Education had introduced Yoga as

integral part of the compulsory subject, Health and Physical Education,

to be taught at the Secondary Schools, from Class VI to Class X, as a

compulsory course and in Class XI and XII of the Higher Secondary

Schools as optional course.

� The new syllabus and the Course Materials for Yoga was released

by the Ministry of Human Resource Development on 22nd June,

2015. In the new syllabus, 80% of the course have been kept as

practical and 20% as theory.

� The National Council for Teacher Education (N.C.T.E.) has made yoga

a compulsory training in the Teachers Training Centres/Institutions

2.5 FURTHER READING

1) Phukan, B.N., (2012). Yog Vijnan Parichay. North Lakhimpur : Dr.

Jogada Phukan.

2) Singh, Pancham (Ed.), (1975). The Hatha Yoga Pradipika. N.D.:

Oriental Book Reprint Corporation.

3) Shastri, Pandit, A. Mahadev (ed), (1983). The Yoga Upanishads.

Madras: The Adyar Library and Research Centre.

4) Taimini, I. K., (1979). The Science of Yoga. Adyar, Madras : The

Theosophical Publishing House.


PROGRESS

Ans to Q No 1: (i) 7( seven)

(ii) 7000 B.C.

(iii) 4 ( four )

35Yoga Education


Ans to Q No 2: Jainism prescribes the observance of Yamas like non-

violence, truthfulness, non-stealing, continence etc.,

Pratyahara, Dhyana and Samadhi to liberate oneself and

attain ‘Kevala Jnana’, the highest stage of Jaina sadhana.

In Buddhism, Shila, Samadhi and Panna are indispensable

sadhana (practices) for attaining Nirvana which are nothing

but Yama-Niyama, Dharana-Dhyana and Asamprajnata

and Dharma-megha Samadhi in Yoga.

Ans to Q No 3. (i) Yoga Sutra

(ii) Thirumandiram

(iii) Yogi Matsyendranath

Ans to Q No 4. (i) 1988

(ii) National Curriculum Framework (N.C.F.), 2005

2.7 MODEL QUESTIONS


Q 1: How many stone seals are found in the excavation done at Mohenjodaro,

Harappa and Mehrgarh, now in Pakistan?

Q 2: Write a short note on ‘The Age of the Brahmanas’.

Q 3: When did the Modernisation of yoga with new ideas and technology

start?

Q 4: When were the new syllabus and the Course Materials for Yoga

released by the Ministry of Human Resource Development?


Q 1: How did the Classical Period : the Age of Patanjali provide a systematic

and scientific shape to yogic practices?

Q 2: Write a short note on the development of yoga in the Vedic period.

Q 3: What kind of new syllabus and the Course Materials for Yoga was

released by the Ministry of Human Resource Development (MHRD)?

36 Yoga Education



Q 1: Describe the evolution of Yoga from the pre-historic days to the present

day.

Q 2: Discuss the development of yoga in the modern period.

Q 3: Explain the strategies taken by the Government of India for

implementation of Yoga in school curriculum?

*** ***** ***

37Yoga Education

Different Limbs of Yoga Unit 3

UNIT 3: DIFFERENT LIMBS OF YOGA

UNIT STRUCTURE


3.2 Introduction

3.3 Limbs of Yoga

3.3.1 Yama

3.3.2 Niyama

3.3.3 Asana

3.3.4 Pranayama

3.3.5 Pratyahara

3.3.6 Dharana, Dhyana, Samadhi

3.4 Let us Sum up

3.5 Further Reading


3.7 Model Questions



� describe the different components or limbs of Yoga

� explain the different parts of Yoga according of Patanjali

� describe the limbs of hatha Yoga and

� explain the definitions of Asanas, Pranayama, Dharana, Dhyana and

Samadhi

3.2 INTRODUCTION

In the previous unit we have learnt about the historical perspective

on yoga and it’s evolutionary phases. In this unit we shall discuss the different

limbs of yoga is yama, niyama, asana, pranayama, pratyahara etc. You will

make yourself familiar with the classification of different asanas, principles

for practising asanas and their effects which have contributed a lot in the

improvement or development of the health of body and the mind. Here, we

38 Yoga Education

Different Limbs of YogaUnit 3

shall highlight three parts of pranayama. We shall discuss in detail some

important varieties of pranayama. We shall also touch upon the important

issues related to the effects of pranayama. We hope, this unit will help to

add some more information with regards to pratyahara and you will be able

to observe the perfect mastery over the senses more systematically and

contribute to their development in a better way. In this unit, you will also

learn about dharana, dhyana and Samadhi, types of Samadhi and effects of

dharana-dhyana-samadhi.

3.3 LIMBS OF YOGA

Yoga is constituted of certain components or parts which are called

‘Limbs of Yoga’(Yogangas). Patanjali, who systematised yoga in a scientific

way had mentioned in his famous treatise, ‘Yoga Sutra’ eight components

of yoga. These are (1) Yama (restraints), (2) Niyama (observances), (3)

Asana (postures), (4) Pranayama (regulation of breath), (5) Pratyahara

(withdrawal of the senses from sense-objects), (6) Dharana (concentration),

(7) Dhyana (meditation) and (8) Samadhi (super-consciousness). The Hatha

Yoga texts have added two more components, viz., (9) Sat Karma (six

purificatory works) and (10) Bandha-Mudra (internal locks). Each one of

the limbs is meant for controlling the internal and external nature and thereby

awakening and developing the divine power, lying dormant within each

individual and arriving at the final goal of yoga.

Now let us go through the limbs of yoga in the following sub-sections:

3.3.1 Yama

Yamas are the first component of yoga which are nothing

but some restraints imposed voluntarily by a practitioner upon

himself/herself so that he/she can refrain himself/herself from

immoral activities, physically, mentally as well as verbally. The yamas,

according to Patanjali, are five in number. These are-

a) Ahimsa (non-violence)

b) Satya (truthfulness)

39Yoga Education


c) Asteya (non-stealing)

d) Brahmacharya (celibacy)

e) Aparigraha (non-possesiveness).

Some treatises, like Hatha Yoga Pradipika, Darsana

Upanishad etc. mention ten kinds of yamas. These are –

a) Non-violence (Ahimsa) f) Uprightness (Arjaba)

b) Truthfulness (Satya) g) Forbearance (Kshama)

c) Non-stealing (Asteya) h) Firmness (Dhriti),

d) Celibacy (Brahmacharya) i) Temperance in food ( Mitahara)

e) Compassion (Daya) j) Purity (Saucha).

Observance of yamas lead to peaceful and decent living in the

society.

3.3.2 Niyama

According to Patanjali, Niyamas are five in number. They are-

a) Cleanliness(Saucha)

b) Contentment (Santosha)

c) Austerity (Tapah)

d) Study of spiritual scriptures and Enquiry into the Self

(Swadhyaya)

e) Surrender to God (Iswara Pranidhana).

Yoga treatises like Hatha Yoga Pradipika, Darsana

Upanishad etc. mention ten number of Niyamas. They are-

1) Austerity (Tapah)

2) Contentment (Santosha)

3) Belief in God ( Aastikam)

4) Charity (Dana)

5) Worship of God (Iswara Pujanam)

6) Listening to discourses on Established Truths(Siddhanta

Vakya Sravanam)

7) Modesty (Hrih)

8) Faith (Moti)

9) Prayer (Japa)

40 Yoga Education


10) Worship with offerings (Hotam).

The two components- Yama and Niyama- together, form the

foundation of yoga. Realising the importance of the two components

in human life Ernest Wood, in his famous treatise on yoga, ‘The

Great Systems of Yoga’ compares the ten Yama-Niyamas 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 and friendship, co-operation and co-ordination.

3.3.3 Asana

Asanas are bodily postures done while standing, sitting and

lying down in order to give the body and mind steadiness and poise

(Sthiram and Sukham) and to bring balance in the functioning of the

internal organs. In Asana the body is kept in different positions and

the mind concentrated in such a way that the systems and organs

of the body become strong and efficient in functioning, and finally, it

improves the health of body and mind. These are some of the means

to prevent disease and old age and developing or achieving physical

and mental development.

Asanas are countless in number. The ancient treatises on

yoga, like Goraksha Samhita, Gheranda Samhita, Dhyan-bindu

Upanishad, mention that there are as many asanas as there are

animals on the earth. However, out of the innumerable asanas, 84

asanas are considered to be important.

��Classification of Asanas

Based on their effects, asanas are classified into three major

groups. These are-

a) Meditative Asanas (Dhyanasanas): Examples - Padmasana,

Swastikasana, Siddhasana, Vajrasana, etc.

b) Cultural or Corrective Asanas (Swasthasanas): Examples -

Vajrasana, Sarvangasana, Dhanurasana, Tadasana,

Trikonasana, etc.

41Yoga Education


c) Relaxative Asanas (Vishranti Asanas): Examples - Sarvasana,

Makarasana, etc.

Asanas can be performed in different positions like standing,

sitting, sleeping, etc.

��Principles for Practising Asana

While practising asana, one is to keep in mind that asanas

are meant for conservation of energy, not for its wastage. Hence,

importance is given on relaxation, not on stress and strain on the

muscles and nerves.

All asanas are to be done in slow motion with rhythm and

not in a hurry with jerks or in swiftness.

One’s mind must be kept concentrated on the parts of the

body which are involved in the asana.

��Effects of Asanas:

Practice of Asana -

(1) Brings stability and poise to the body and the mind;

(2) Removes stiffness of the joints and increases flexibility ;

(3) Removes poisonous elements accumulated in the bone-

joints, muscles and ligaments;

(4) Massages the roots of the nerves, supplies fresh blood and

makes them active and alert;

(5) Regularises the functions of the endocrine glands;

(6) Increases lung capacity;

(7) Makes the heart, arteries and the vasso-motor centres healthy

and improves their blood circulation;

(8) Strengthens the organs of the digestive system and the

excretory system;

(9) Strengthens the muscles and removes unnecessary fat from

the body;

(10) Increases general efficiency of the body and the mind;

(11) Increases power of tolerance of the physique as well as the

mind.

42 Yoga Education


CHECK YOUR PROGRESS

Q 1: How many components of yoga are

identified by ‘Yoga Sutra’?

...................................................................................................

Q 2: What are the ‘Niyamas’ according to Patanjali?

...................................................................................................

Q 3: Name some meditative asanas.

...................................................................................................

3.3.4 Pranayama

Pranayama, in simple words, means to control and

manipulate breath with the help of which the vital energy is controlled,

i.e., Prana. There are three parts of pranayama. These are – Puraka

(filling in the lungs by inhalation), Kumbhaka (retention of breath)

and Rechaka (emptying the lungs by exhalation). Before starting

Puraka, the lungs are required to be emptied to the possible extent

through complete exhalation, which is called Sunyaka.

The general ratio of Puraka, Kumbhaka and Recheka in

pranayama, as given in the principal treatises of yoga, is 1 : 4 : 2.

Kumbhaka, i.e., retention of breath, is the vital part of pranayama.

That is why, in many of the yoga treatises pranayama is mentioned

as Kumbhaka. There are three processes of performing Kumbhaka-

(1) Holding the breath outside, after expiration;

(2) Holding the breath inside, after inspiration;

(3) Holding the breath wherever it is at the moment.

There is a fourth process where respiration is controlled to

the point where the breath is suspended automatically. That is the

highest kind.

��Varieties of pranayama

Mention of ten varieties of pranayama are found in the

principal yoga treatises. Those are- 1. Sahita 2. Suryabhedana

43Yoga Education


3.Ujjiyi 4. Sitali 5. Bhastrika 6. Bhramari 7. Plavini and 8. Sitkari

9. Murcha and 10. Kevali.

Pranayama plays a very important role in the technique of

controlling mind in yoga, because Prana has very close relationship

with the mind. It is mentioned in the Hatha Yoga Pradipika that

with the movement of prana the mind moves as will, and mind

stops moving as soon as the prana stops to move. Prana is not the

breath alone; it is the vital force that keeps up the activities of the

physical body. Prana exists in all planes of manifestation and it is

the connecting link between matter and energy on the one hand,

and between consciousness and mind on the other.

��Effects of Pranayama

Regular practice of pranayama helps in –

1. Controlling the vital energy within;

2. Increasing the lung capacity and thereby in moving the vital

index upward;

3. Purifying the navel and blood;

4. Supplying sufficient amount of purified blood to the brain and

the centre and end of the nerves; thereby increasing the working

capacity of the nerves;

5. Toning up the internal viscera and making the endocrine glands

function normally;

6. Keeping the body temperature high or low, according to need;

7. Bringing tranquility of mind ;

8. Destroying the veil upon illumination of the mind;

9. Making the mind fit for concentration.

3.3.5 Pratyahara

Pratyahara is the withdrawal of the senses from their

respective objects of interest or attraction and their return to their

maser, the mind. The senses (Indriyas) are always extrovert in

nature. They always sense the outward objects; not those which

are inside. We see outside objects, hear outward sounds, smell

44 Yoga Education


outward scents, touch outward things, taste outward food and drinks.

But when the mind, the master of the senses (indriyas) asserts its

supremacy and firmly commands them to retreat from their objects

of attraction they follow the mind meekly, like the bees follow the

queen bee. This process of reverse movement of the senses is

called Pratyahara.

The effect of Pratyahara is perfect mastery over the senses.

In this stage, the mind become free from the outside world and gets

ready for its inward journey.

3.3.6 Dharana, Dhyana and Samadhi

Dharana, Dhyana and Samadhi, the trio, are the three stages

of meditation, Dharana, being the starting, Dhyana, the middle and

Samadhi, the final stage. Dharana,i.e., concentration, is the keeping

of the mind fixed or confined on a spot or area or object, outside or

inside the mind. It is a continuous attempt to keep the mind confined

to the object of its focus without any diversion to any other object.

Mind is something like the mercury which does not remain constant

at one place. Through the practice of Dharana the mind is

systematically trained to remain calm and to settle down on one

object or thought. Dhyana is the higher stage than Dharana where

the mind settles down and remains fixed on the object or thought

concentrated on, for a considerably long period, without any

distraction. Samadhi is that stage of Dhyana where the subject is

totally merged in the object of meditation. In this stage, the subject,

the object and meditation, all the three mingle into one. In the Samadhi

stage, the Third Eye of the meditator opens, clouds of ignorance

covering true knowledge fades away, and he gets clear vision of the

object meditated upon.

The complete process, starting with Dharana and ending

with Samadhi, is called Samyama. By mastering the technique of

Samyama, the practitioner gets Liberation (Kaivalya ), enters into

the realm of Reality and experience Existence-Knowledge- Absolute

Bliss.

45Yoga Education


��Types of Samadhi

Patanjali, in the Yoga Sutra has discussed ten types of

Samadhi. Each type of Samadhi occurs at different levels of

consciousness. Broadly they can be divided into -

(1) Sabija

(2) Nirbija and

(3) Dharma-Megha

Sabija can be further sub-divided into -

(a) Samprajnata

(b) Asamprajnata

��Effects of Dharana-Dhyana-Samadhi (Samyama)

1. Metabolic activities in the cells decreases. As a result, the

machineries inside the body get rest.

2. The cerebral functions become restfully alert.

3. A balanced equilibrium comes in the functioning of the

sympathetic and parasympathetic nerves of the Autonomic

Nervous System.

4. The endocrine glands function harmoniously.

5. The functions of the visceral organs become controlled.

6. A sense of lightness and freshness takes over the body and

the mind.

7. The frequency of brain waves come to the minimum. As a

result the mind becomes calm and tranquil.

8. Concentration of mind becomes very deep due to which the

latent talents get unfolded.

9. The ‘silent areas’ of the brain get activated and the practitioner

acquires super-normal powers.

CHECK YOUR PROGRESS

Q 4: Fill in the gaps.

(i) .............................................. means to

control and manipulate breath, with the help of which the vital

energy is controlled.

46 Yoga Education


(ii) This process of reverse movement of the senses is called

........................

(iii) The complete process, starting with ................. and ending with

......................, is called Samyama.

(iv) ..................... is the transition state between two levels of

consciousness.

3.4 LET US SUM UP

� Patanjali, who systematised yoga in a scientific way had mentioned

in his famous treatise, ‘Yoga Sutra’ eight components of yoga.

� The yamas, according to Patanjali, are five in number. These are-

Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing),

Brahmacharya (celibacy) and Aparigraha (non-possesiveness).

� According to Patanjali, Niyamas are five in number. They are

Cleanliness(Saucha), Contentment (Santosha), Austerity (Tapah),

Study of spiritual scriptures and Enquiry into the Self (Swadhyaya)

and Surrender to God (Iswara Pranidhana).

� Asanas are countless in number. However, out of the innumerable

asanas, eighty-four asanas are important. Asanas are classified into

three major groups, viz., Meditative Asanas (Dhyanasanas), Cultural

or Corrective Asanas (Swasthasanas) and Relaxative Asanas

(Vishranti Asanas).

� Pranayama, means to control and manipulate of breath, with the help

of which the vital energy is controlled, i.e., Prana. There are three

parts of pranayama. These are – Puraka (filling in the lungs by

inhalation), Kumbhaka (retention of breath) and Rechaka (emptying

the lungs by exhalation).

� The effect of Pratyahara is perfect mastery over the senses. In this

stage, the mind become free from the outside world and gets ready

for its inward journey.

47Yoga Education


� Dharana, Dhyana and Samadhi, the trio, are the three stages of

meditation, Dharana, being the starting, Dhyana, the middle and

Samadhi, the final stage.

3.5 FURTHER READING

1) Vasu, Srisa Chandra (Ed), (1975). The Gheranda Samhita.

N.D. : Oriental Book Reprint Corporation.

2) Worthington, Vivian, (1982). A History of Yoga. London : Routledge

and Kegen Paul.

3) Yogeswar, (1981). Textbook of Yoga. Madras : Yoga Centre.

4) Yogeswarananda, Swami, (1970). First Steps to Higher Yoga.

Gangotri : Yoga Niketan Trust.


PROGRESS

Ans to Q No 1: Eight - Yama, Niyama, Asana, Pranayama, Pratyahara,

Dharana, Dhyana and Samadhi

Ans to Q No 2: According to Patanjali, Niyamas are five in number. They

are Cleanliness(Saucha), Contentment (Santosha),

Austerity (Tapah), Study of spiritual scriptures and Enquiry

into the Self (Swadhyaya) and Surrender to God (Iswara

Pranidhana).

Ans to Q No 3: Swastikasana, Siddhasana, Padmasana, etc.

Ans to Q No 4: (i) Pranayama (ii) Pratyahara

(iii) Dharana, Samadhi (iv) Asamprajnata Samadhi

48 Yoga Education


3.7 MODEL QUESTIONS


Q 1: What is Asana?

Q 2: Mention ten varieties of Pranayama.

Q 3: Name some Relaxative Asanas.


Q 1: Write a note on the classification of Asanas.

Q 2: What are the Yamas and Niyamas mentioned in different Yoga Texts?

Q 3: Mention some of the benefits derived from practising Asana.

C. Long Questions (Answer in about 300 - 500 words)

Q 1: What is Pranayama ? What are its different varieties ? Discuss the

effects of pranayama on the body and mind.

Q 2: What are the different types of Samadhi ? Explain the benefits derived

from practising meditation regularly.

49Yoga Education

Relation of Yoga with Physiology and Psychology Unit 5

UNIT 4: RELATION OF YOGA WITH

PHYSIOLOGY AND PSYCHOLOGY

UNIT STRUCTURE

4.1 Learning Obectives

4.2 Introduction

4.3 Physiological Systems:

4.3.1 The Skeletal System

4.3.2 The Muscular System

4.3.3 The Digestive System

4.3.4 The Excretory System

4.3.5 The Respiratory System

4.3.6 The Circulatory System

4.3.7 The Endocrine Gland System

4.3.8 The Nervous System

4.3.9 The Lymphatic System

4.3.10 The Reproductive system

4.4 The Effects of Yogic Practices on Physiological System

4.4.1 The Effects of Asanas

4.4.2 The Effects of Pranayama

4.4.3 The Effects of Meditation

4.4.4 The Effects of Sat-karmas

4.5 Role of Yoga in Psychological Preparation of Children : Mental

Well Being, Anxiety and Depression Control

4.6 Let us Sum up

4.7 Further Reading

4.8 Answer to Check Your Progress

4.9 Model Questions



� describe the physiological system of human body

50 Yoga Education

Relation of Yoga with Physiology and PsychologyUnit 5

� explain the effects of yogic practices on physiological system

� discuss the role of yoga in psychological preparation of children

� describe the role of yoga in maintaining mental well being and

controlling anxiety and depression

4.2 INTRODUCTION

In the previous unit we have learnt the concept of yama, niyama and

asanas. We have also highlighted the parts and varieties of pranayama and

it’s effects. We got information with regard to pratyahara and also learnt

about dharana, dhyana and samadhi, types of samadhi and effects of

dharana-dhyana-samadhi.

In this unit, you will learn about physiological system. Here, we shall

highlight on various systems of the human body. We shall also touch upon

the important issues related to the effects of yogic practices on physiological

system.

4.3 PHYSIOLOGICAL SYSTEMS

The body and mind are the two vehicles in the journey of our life and

we can arrive at our goal safely and successfully only when these two

vehicles are in good order. The body and mind are inter- dependent on each

other as one’s well-being depends on the other’s well-being. So, it is

necessary to take care of both- the body and the mind simultaneously. To

keep them healthy, one must know their structure and functioning as well.

Yoga has great role to play in developing physical and mental health. The

human body is a very complex structure, that constitutes a number of complex

system, viz., the Skeletal system, the Muscular system, the Digestive

system, the Excretory system, the Respiratory system, the Circulatory

system, the Endocrine Gland system, the Nervous system, Lymphatic

system and the Reproductive system.

4.3.1 The Skeletal System

The Skeletal System is the bony structure, consisting of 206

numbers of bones of different shapes and sizes, which is kept erect

51Yoga Education


and movable by different joints, tendons and ligaments. The skeleton

is divided into three parts-

The Skull consisting of cranium and facial skeleton;

The Trunk consisting of the vertebral column, ribs, sternum

pelvis bone

The Appendages or Extremities consisting of the upper limbs

and lower limbs.

Functions:

1. The skeleton provides a framework for the body with shape

and size;

2. Working with the skeletal muscles, tendons, ligaments and

joints it helps movement of the body;

3. The Skull protects the brain, the vertebral column protects the

spinal cord, the thoracic cage protects the lungs and heart

and the Pelvic girdle protects the sex organs;

4. The bone-marrows produce blood cells, store minerals like

calcium and phosphorus and control acid-alkali balance. The

yellow bone-marrows of long bones store fat and serve as

energy reservoir.

4.3.2 The Muscular System

The Muscular System consists of some 650 muscles, out

of which some are smooth and some striated in accordance with

their shape, some are voluntary and some involuntary, in accordance

with their nature. In accordance with their position, the muscles are

divided into three types – Skeletal, Visceral and Cardiac muscles.

The muscles, because of the contractible character, provide

force for movements of the body parts and blood circulation, give

stability and posture to the body, producing heat to keep the body

warm, and helping in digestion.

52 Yoga Education


4.3.3 The Digestive System

The Digestive System consists of the mouth, alimentary

canal, stomach, small intestine and the large intestine or the colon.

The teeth present in our mouth helps to masticate (i.e. chew

and break) the food particles. The three salivary glands, present in

the mouth, secreates an enzyme called ptyalin (or salivary amylase)

which breaks sugar and cooked starch thereby helping in swelling

the masticated food. The stomach which secretes hydrochloric acid

and pepsin helps to kill the harmful particles present in the food.

Thereafter, the food is digested in the small intestine with the help of

bile which is supplied by the liver and enzymes such as lipase and

amylase supplied by the pancreas. Finally, all the digested nutrients

are absorbed through the intestinal walls and the remaining waste

materials are expelled out from the body through the colon.

4.3.4 The Excretory System or the Urinary System

The Excretory system or the urinary system consists of two

kidneys, two ureters, one urinary bladder and one urethra.

The waste materials like urea, uric acid, creatinine etc. are

produced due to metabolic activities in the cells, and are carried by

the blood stream to the kidneys. The kidneys distil the polluted blood,

sending out the waste materials with the excess water in the form

of urine through urethra.

The functions of the kidneys are: i) regulation of water balance,

ii) regulation of salt concentration in the blood, iii) regulation of acid

base balance of the blood iv) excretion of waste products including

excess of salt. The two kidneys keep the blood purified.

53Yoga Education


CHECK YOUR PROGRESS

Q 1: Fill in the gaps:

i) The Muscular System consists of some

.................... muscles.

ii) The muscles is of the ..................... character.

iii) The three salivary glands secretes an enzyme called

.................... breaks sugar and cooked starch thereby helping

in swallowing the food.

iv) The waste materials are produced due to metabolic activities

in the cells, and are carried by the blood stream to the ...............

v) The two .................... keep the blood purified.

4.3.5 The Respiratory System

The Respiratory System consists of the nasal cavity, pharynx,

larynx, trachea, bronchi, bronchioles, alveolar ducts, alveoli, alveolar

sacs, pulmonary alveoli and the two lungs.

The respiratory canal starting with the two nasal passages

transport the air between the external environment and the lungs. In

the lungs, there is an exchange of oxygen and carbon dioxide. Out

of the oxygen contained in the incoming air, 4.94% is carried by the

arteries from the lungs to the cells in the form of fuel to run the

machineries working inside them, for production of energy. The veins

carry carbon dioxide, the waste product after metabolism, from the

cells to the lungs wherefrom the respiratory canal breaths out the

carbon dioxide to the external atmosphere.

4.3.6 The Circulatory System

The Circulatory System transports the nutrients (such as

amino acids, electrolytes etc), oxygen, carbon dioxide, hormones

and blood cells, to and from the cells in the body to provide

nourishment, to help in fighting disease, stabilise both temperature

54 Yoga Education


and PH (alkali-acid base), maintain homeostasis and to keep the

internal body clean.

The essential components of the circulatory system are -

1. The Heart is a muscular organ which pumps blood to the whole

body,

2. The Blood vessels, which are further divided into –

i) Arteries- The Arteries carry oxygenated blood from the

heart to the cells (Aorta, Arteries, Arterioles and

Capillaries)

ii) Veins- which carry waste material i.e., Co2 from the cells

to the heart (Vena Cava- superior and inferior, Veins and

Capillaries)

3) Blood

4) Blood Cells protects the interior of the body from the attack of

alien like germs, bacteria, virus or fungi by fighting with them,

eating them up and by creating anti-body to create immunity

and shield the human body from any disease.

4.3.7 The Endocrine System

The Endocrine System consists of a number of glands that

releases substances, called hormones. The system regulates the

metabolic functions of the body. Hormones, secreted by different

glands control growth, development, behaviour, reproduction and

functions of our body. The endocrine glands are:

1. The Pineal Gland- located at the middle of brain

2. The Pituitary - located at the base of the brain.

3. The Thyroid- located below the larynx at the neck

4. The Parathyroid- at the back of thyroid,

5. The Thymus- at the chest

6. The Adrenal – at the top of the kidneys

7. The Sex gland (Testes and ovaries)- at the pelvic cavity

8. The Pancreas – behind the stomach

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4.3.8 The Nervous System

The Nervous System consists of the Brain, the Spinal Cord

and the Nerves, is the master system which controls the functioning

of all other body systems. The system regularly receives information

from the outer and the inner environments and from various parts of

the body, records and analyses them and sends out messages and

orders to the parts of the body to perform certain functions.

The Nervous System may broadly be divided into three

systems (i) The Central Nervous System (CNS), (ii) the Peripheral

Nervous System (PNS) and (iii) the Autonomic Nervous System

(ANS) .

The Central Nervous System, also called Cerebro-Spinal

system constitutes the i) Brain ii) the Medulla Oblongata (brain stem)

and iii) the Spinal Cord. The brain is the most important organ of the

nervous system as a whole, where all the controlling centres are

located.

The Peripheral Nervous System consists of 43 pairs of

nerves – 12 pairs of cranial nerves connected with the Brain and 31

pairs of spinal nerves connected with the spinal cord. The peripheral

nerves are of two categories, one is sensory or afferent nerves,

which carry information from the body parts to the brain and the

other is motor or efferent nerves, which carry orders or messages

from the brain to the organs of the body.

The Autonomic Nervous System, also called Visceral

Nervous system, communication among the visceral organs, like

heart, lungs, kidneys, liver, pancreas, intestine etc and controls their

activities by sending orders or messages.

4.3.9 The Lymphatic System

The Lymphatic System constitutes the Lymph, Lymphatic

Vessels, Lymphatic Ducts and Lymphatic Glands or Nodes. The

Lymphatic System is a system that helps the body get rid of the

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toxins, wastes and other unwanted materials. The primary function

of the system is to transport lymph, a fluid containing infection fighting

white blood corpuscles, called lymphocytes, throughout the body.

The spleen is the largest lymphatic organ, which controls the amount

of red blood corpuscles and blood storage in the body and helps to

fight infection.

4.3.10 The Reproductive System

The Reproductive system is constituted by the external and

internal sex organs of males and females that work together for the

purpose of procreation.

Male Reproductive organs are - Testes, Scrotum,

Vasdeferens, Prostate gland, Urethra and Penis.

Female Reproductive organs are - Two Ovaries, Fallopian

Tube, Uterus and Vagina or Birth Canal.

CHECK YOUR PROGRESS

Q 2: Fill up the gaps:

i) The ............. is the largest lymphatic organ.

ii) ………………, secreted by different glands control growth,

development, behaviour, reproduction and functions of our body.

Q 3: What are the essential components of the circulatory system?

..................................................................................................

Q 4: What are Endocrine Gland?

..................................................................................................

4.4 THE EFFECTS OF YOGIC PRACTICES ON

PHYSIOLOGICAL SYSTEM

The yogic practices like the Asanas, Pranayamas, Sat-karmas (the

six practices for internal purification), and Meditation effect the body systems

individually as well as collectively.

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4.4.1 The Effects of Asanas

There are three types of Asanas – Meditative, Cultural and

Relaxative.

During Meditative Asanas (Dhyanasanas) the practitioner

sits on a particular posture with the spine and head erect, relaxing

all the muscles, keeping the hands on the knees in Jnana Mudra.

Due to the erect posture of the body, the organs like the heart and

lungs in the chest cavity, stomach, intestine, liver, kidney, pancreas

and spleen in the abdominal cavity, the sex organs in the pelvic

cavity, become free from pressure and are able to work freely,

through the free flow of blood to these areas. As a result, they become

healthy and strong.

In the Cultural Asanas, the spine is bent forward, backward,

sideward and twisted. Thereby, the vertebral column becomes

flexible. Flexibility removes the difficulty of movement in the body.

The body is rejuvenated due to the circulation of sufficient amount of

fresh blood to the various parts of the body and thus becomes filled

with freshness and vitality.

In the Relaxative Asanas the muscles of the body and the

mind are relaxed, and thus all the internal organs of the body as well

as the mind get rest.

Awareness is the first principle to be observed in practicing

yoga. Thus, the practice of Asana increases awareness, stability

and endurance.

4.4.2 The Effects of Pranayama

Pranayamas are breathing techniques whereby the prana,

the vital energy, is controlled and extended. Oxygen that goes inside

our body through breathing is used in the cells of our body for

metabolic activities and production of energy. Respiration is a natural

process. It is involuntary. In our usual respiration only one third of

our lungs is filled up. Pranayama is voluntary; it is a special type of

58 Yoga Education


breathing where it tries to fill up the entire lungs. Thereby, more

oxygen enters into the lungs which means the cells receive more

oxygen for their use and are able to produce more energy.

Due to the uses of all the three lobes in pranayama, they

become active and energised. As a result, the vital index goes up

and the body of the practitioner becomes full of vitality with strength,

agility, cheerfulness and enthusiasm.

4.4.3 The Effects of Meditation

Meditation is keeping the mind fixed on an object or thought

for a long period. In meditation, all distractions, stress and anxiety

are removed from the mind. When the mind becomes stress-free,

the frequency of the brain waves gradually slows down and comes

to the minimum possible frequency. At such a stage, the analytical

power increases clarity comes to the mind, memory increases and

the latent talents start unfolding.

In mediation, the entire mind-body complex is relaxed. As a

result, metabolic activities comes to the minimum; hence all the

parts of the body get rest. The entire body is rejuvenated with energy

and freshness

4.4.4 The Effects of Sat-karmas

The Sat-karmas or the six means of purification helps to keep

the internal body clean by removing the residual waste materials

from the body. The internal organs, free from accumulated waste

materials, are enabled to function efficiently and thus they becomes

free from diseases. Sat-karmas not only improve the physical health

of the practitioner, but also prepare the body towards practicing

various types of higher yogic practices.

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Childhood is the period of growth –physical, as well as, psychological.

At this stage, children are required to be provided with congenial environment

and facilities for their all-round development at home and school alike. But,

unfortunately, in the present-day world, where most of the people are too

caught up in fulfilling their worldly desires in a world that has progressed

through modern science and technology, the children are getting

overburdened due to mental pressure from different sources. On the one

hand, they are facing numerous expectations and constant stimulations

through the internet and other media, and on the other hand, they are highly

pressurised by their parents, guardians, teachers and the psychological

environment prevailing around them in the society, to excel in the

examinations and competitions, and, many a times, to study courses and

subjects which are not of their choice. They suffer from anxiety and

depression, behavioural disorders like aggressiveness (bullying), deviant

attitudes, problems with attention and self-regulation, insomnia, obesity, drug-

abuse, lack of school motivation etc.

In order to cope with all these psychological problems which

challenge the mental health of the children, they need to be provided with

such tools that will take them inward to their own selves and make them

listen to their feelings and ideas, deep inside their minds, making their minds

calm and composed.

Here comes the effectiveness of yogic practices. Yoga provides such

training to the body and mind which brings, not only balances the functioning

of the human internal organs, but also helps to maintain emotional balance

in the mind. Yoga has tools to take the practitioner deep inside his body and

mind and listen quietly to the inner self and thereby enjoy peace and tranquility,

and also to make him free from all stress and tension, anxiety and depression,

fear and negative feelings.

The tools of yoga used for the above purposes are:

1. The five Yamas and five Niyamas, the sincere practice of which

60 Yoga Education


develops the power to control all kinds of emotions which create

tension, anxiety and depression.

2. Asanas, the regular practice of which not only improves general health

of the body, but also helps in changing mental attitude by regulating

hormone secretion by the endocrine glands.

3. Pranayamas, where breath is controlled. Breath control leads to the

control of Prana, the vital energy. There is a direct connection between

Prana and the mind. So, by practising Pranayama it is easy to gain

control over the mind. A controlled mind can effectively control the

emotions, like worries and anxieties, depression and negative feelings.

4. Pratyahara takes away the mind and the senses away from the outside

world and confines them to the internal world. As a result of Pratyahara,

the worldly needs and desires are unable to disturb the mind.

5. Meditation takes the practitioner into more and more deeper levels of

consciousness, leading to Super-conscious(Turiya) state where the

practitioner arrives the vision of Reality, which is ‘Existence-Knowledge-

Bliss Absolute’. After this realisation through meditation, the practitioner

learns how to remain unmoved by the problems he faces in his journey

of life.

Much scientific experiments have been conducted in India and abroad,

in order to test the efficacy of yoga in combating the mental challenges

faced by the children, aged 3-18. The experiments have established that

regular practice of yoga enables children and youths to cope with stress

and tension, anxiety and depression thereby improving resilience, mood

and self regulation skill, pertaining to emotion and stress. Yoga is a powerful

medium for developing personality of the children and youths and to make

them capable of facing challenges and problems that they may fall in their

lives from time to time.

The practice of yoga, particularly Astanga yoga are:

1) Improves concentration and memory power & analytical capacity

2) Increases mental strength, self confidence or self regulating capacity,

remove mental stress, anxiety and depression

3) Brings emotional balance and bring in the feeling of well being.

61Yoga Education


4.6 LET US SUM UP

� The Skeletal System is the bony structure, consisting of 206 numbers

of bones, which is kept erect and movable by different joints, tendons

and ligaments. The skeleton is divided into three parts, they are skull,

trunk and the appendages or extremities.

� The Muscular System consists of some 650 muscles, out of which

some are smooth and some striated, some are voluntary and some

involuntary. The muscles are divided into three types – Skeletal, Visceral

and Cardiac muscles.

� The Digestive System consists of the mouth, alimentary canal,

stomach, small intestine and the large intestine or the colon.

� The Excretory system or the urinary system consists of two kidneys,

two ureters, one urinary bladder and one urethra.

� The Respiratory System is consist of the nasal cavity, pharynx, larynx,

trachea, bronchi, bronchioles, alveolar ducts, alveoli, alveolar sacs,

pulmonary alveoli and the two lungs.

� The essential components of the circulatory system are - the heart,

the blood vessels, blood and blood cells.

� The endocrine glands are: the Pineal Gland, the Pituitary, the Thyroid,

the Parathyroid, the Thymus, the Adrenal, the Sex gland and the

Pancreas.

� The Nervous System may broadly be divided into three systems (i)

the Central Nervous System (ii) the Peripheral Nervous System and

(iii) the Autonomic Nervous System.

� The Lymphatic System is a system that helps the body to get rid of

the toxins, wastes and other unwanted materials. The primary function

of the system is to transport lymph, a fluid containing infection-fighting

white-blood- corpuscles, called lymphocytes, throughout the body.

� The Reproductive system constituted of the external and internal sex

organs of males and females that work together for the purpose of

62 Yoga Education


procreation.

� Awareness is the first principle to be observed in practising yoga. Thus

the practice of Asana increases awareness, stability and endurance.

� Pranayamas are breathing techniques whereby the prana, the vital

energy is controlled and extended.

� Yoga provides such training to the body and the mind which brings,

not only balances the functioning of the human internal organs, but

also helps to maintain emotional balance in the mind.

4.7 FURTHER READING

1) Chatterjee, C. C., (1987). Human Physiology, 2 Vols. Calcutta : Medical

Allied Agency.

2) Gyuton, Arthur, (1986). Textbook of Medical Physiology ,

Phaladelphia : W. B. Saunders.

3) Pearce, Evelyn, (1978). Anatomy and Physiology for the Nurses.

Calcutta : Oxford University Press,

4) Phukan, B. N., (2012). Yog Vijnan Parichay (Chapters VI and X). North

Lakhimpur, Assam : Dr. Jogada Phukan


PROGRESS

Ans to Q No 1: i) 650 ii) Contractible iii) Ptylin

iv) Kidneys v) Kidneys

Ans to Q No 2: i) Spleen ii) Hormone

Ans to Q No 3: The components of the circulatory system are- The Heart,

The Blood vessels i) Arteries ii) Veins, Blood and Blood

Cells

63Yoga Education


Ans to Q No 4: Endocrine glands are:

I. The Pineal Gland

II. The Pituitary

III. The Thyroid

IV. The Parathyroid

V. The Thymus

VI. The Adrenal

VII. The Sex gland

VIII. The Pancreas

4.9 MODEL QUESTIONS


Q 1: Mention the different parts of the Skeleton System.

Q 2: What are the types of muscles?

Q 3: What are the different parts of Respiratory System?

Q 4: What do you mean by blood cells?


Q 1: Write a short note on ‘Excretory System’.

Q 2: Write about the Central Nervous System and the Peripheral Nervous

System.

Q 3: Write a short note on ‘Lymphatic System’.

Q 4: What are the effects of meditation?


Q 1: Give a description of the physiological systems of the human body.

Q 2: Discuss the effects of yogic practice on human physiology.

Q 3: Explain the role played by yoga in controlling emotions like anxiety and

depression and bringing mental wellbeing among the children.

*** ***** ***

64 Yoga Education


REFERENCES

� Bapat, Sudhir, (1981). A Scientific Approach to Yoga. Delhi : Ravi.

� Dvivedi, M. N. (Ed .and Tr.), 1934, The Yoga Sutras of Patanjali. Adyar,

Madras : Theosophical Publishing House.

� Feuerstein, George, (2002).The Yoga Tradition. Delhi : Motilal

Baanershidas.

� Phukan, B.N., (2012). Yog Vijnan Parichay. North Lakhimpur : Dr.

Jogada Phukan,

� Singh, Pancham (Ed.), (1975). The Hatha Yoga Pradipika. N.D. :

Oriental Book Reprint Corporation,

� Shastri, Pandit, A. Mahadev (ed), (1983). The Yoga Upanishads.

Madras: The Adyar Library and Research Centre.

� Taimini, I. K., (1979). The Science of Yoga. Adyar, Madras : The

Theosophical Publishing House.

� Vasu, Srisa Chandra (Ed), (1975). The Gheranda Samhita. N.D. :

Oriental Book Reprint Corporation.

� Worthington, Vivian, (1982). A History of Yoga. London : Routledge

and Kegen Paul.

� Yogeswar, (1981). Textbook of Yoga. Madras : Yoga Centre.

� Yogeswarananda, Swami, (1970). First Steps to Higher Yoga.

Gangotri : Yoga Niketan Trust.

� National Policy on Education, 1983, Ministry of H.R.D., Govt. of India,

New Delhi.

� National Curriculum Framework, 2005

� Syllabus on Health and Physical Education for Class Secondary and

Senior Secondary Classes.

� Chatterjee, C. C., (1987). Human Physiology, 2 Vols. Calcutta : Medical

Allied Agency.

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� Gyuton, Arthur, (1986). Textbook of Medical Physiology .

Phaladelphia : W. B. Saunders.

� Pearce, Evelyn, (1978). Anatomy and Physiology for the Nurses.

Calcutta : Oxford University Press.

� Phukan, B. N., (2012). Yog Vijnan Parichay (Chapters VI and X). North

Lakhimpur, Assam : Dr. Jogada Phukan.

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