Temporary III

From Indpaedia
(Difference between revisions)
Jump to: navigation, search
 
(4 intermediate revisions by one user not shown)
Line 1: Line 1:
−
=The right way to kiss: directionality bias in head-turning during kissing=
+
=INTRODUCTION=
−
''' The full paper '''
+
  
−
A. K. M. Rezaul Karim, Michael J. Proulx, Alexandra A. de Sousa, Chhanda Karmaker, Arifa Rahman, Fahria Karim & Naima Nigar
+
While addressing the 69 session of United Nations General
 +
Assembly (UNGA) on September 27, 2014, the Honorable Prime
 +
Minister of India Shri Narendra Modi urged the world community to
 +
adopt an International Day of Yoga.
  
 +
"Yoga is an invaluable gift of ancient Indian tradition. It embodies
 +
unity of mind and body; thought and action; restraint and fulfillment;
 +
harmony between man and nature and a holistic approach to health
 +
and well-being. Yoga is not about exercise but to discover the sense of
 +
oneness with ourselves, the world and Nature. By changing our
 +
lifestyle and creating consciousness, it can help us to deal with
 +
climate change. Let us work towards adopting an International Yoga
 +
Day," Shri Modi said.
  
−
Humans have a bias for turning to the right in a number of settings. Here we document a bias in head-
+
On December 11, 2014, the 193 member UNGA approved the
−
turning to the right in adult humans, as tested in the act of kissing. We investigated head-turning bias in
+
proposal by consensus with a record 177 co-sponsoring countries a
−
both kiss initiators and kiss recipients for lip kissing, and took into consideration differences due to sex
+
resolution to establish 21 June as "International Day of Yoga". In its
−
and handedness, in 48 Bangladeshi heterosexual married couples. We report a significant male bias in
+
resolution, the UNGA recognised that Yoga provides a holistic
−
the initiation of kissing and a significant bias in head-turning to the right in both kiss initiators and kiss
+
approach to health and well-being and wider dissemination of
−
recipients, with a tendency among kiss recipients to match their partners’ head-turning direction.  
+
information about the benefits of practicing Yoga for the health of the
 +
world population. Yoga also brings harmony in all walks of life and
 +
thus, is known for disease prevention, health promotion and
 +
management of many lifestyle-related disorders. This booklet
 +
intends to give a brief overview about Yoga and Yogic practices to
 +
orient one towards comprehensive health for an individual and the
 +
community.
 +
== What is Yoga?==
 +
Yoga is essentially a spiritual discipline based on an extremely subtle
 +
science which focuses on bringing harmony between mind and body.
 +
proven itself to cater to both material and spiritual uplift of
 +
humanity. A number of seals and fossil remains of Indus Saraswati
 +
Valley Civilisation with Yogic motifs and figures performing Yoga
 +
sādhana suggest the presence of Yoga in ancient India. The seals and
 +
idols of mother Goddess are suggestive of Tantra Yoga. The presence
 +
of Yoga is also available in folk traditions, Vedic and Upanishadic
 +
heritage, Buddhist and Jain traditions, Darshanas, epics of
 +
Mahabharata including Bhagawadgita and Ramayana, theistic
 +
traditions of Shaivas, Vaishnavas and Tantric traditions. Though Yoga
 +
was being practiced in the pre-Vedic period, the great sage Maharishi
 +
Patanjali systematised and codified the then existing Yogic practices,
 +
its meaning and its related knowledge through Patanjali's Yoga
 +
Sutras.
  
−
These
+
After Patanjali, many sages and Yoga masters contributed greatly for
−
interesting outcomes are explained by the influences of societal learning or cultural norms and the
+
the preservation and development of the field through welldocumented
−
potential neurophysiological underpinnings which together offer novel insights about the mechanisms
+
practices and literature. Yoga has spread all over the
−
underlying behavioral laterality in humans.
+
world by the teachings of eminent Yoga masters from ancient times to
 +
the present date. Today, everybody has conviction about Yoga
 +
practices towards the prevention of disease, maintenance and
 +
promotion of health. Millions and millions of people across the globe
 +
have benefitted by the practice of Yoga and the practice of Yoga is
 +
blossoming and growing more vibrant with each passing day.
  
−
It is well documented that humans have a bias for turning to the right in a number of settings. For example, most
+
Yoga works on the level of one's body, mind, emotion and energy. This
−
newborn infants prefer to lie with their heads turned to the right, rather than to the left1.  
+
has given rise to four broad classifications of Yoga: Karma Yoga where
 +
we utilise the body; Jnāna Yoga where we utilise the mind; Bhakti
 +
Yoga where we utilise the emotion and Kriya Yoga where we utilise
 +
the energy. Each system of Yoga we practice falls within the gamut of
 +
one or more of these categories.
  
−
Strikingly, even human
+
Every individual is a unique combination of these four factors. Only a
−
fetuses prefer to turn their heads to the right during the final weeks of gestation at an age for freely moving the head
+
guru (teacher) can advocate the appropriate combination of the four
−
. This preference is also exhibited by newborns of both vaginal and caesarean deliveries4–6
+
−
and maintained
+
−
for the first six months of birth2, 3
+
−
. The rightward bias in head-turning may occur in response to both aversive
+
−
and nonaversive stimulation7
+
−
and is more frequent among the children of two right-handed parents8
+
−
. This is one
+
−
of the earliest behavioral asymmetries in humans and is thought to predict handedness1, 2, 9–13, and also affect the
+
−
subsequent development of spatial-perceptual and motor preferences by increasing visual orientation to the right
+
−
side14–17.
+
  
 +
It is an art and science for healthy living. The word "Yoga" is derived
 +
from the Sanskrit root yuj meaning "to join", "to yoke" or "to unite".
 +
According to Yogic scriptures, the practice of Yoga leads to the union
 +
of individual consciousness with universal consciousness. According
 +
to modern scientists, everything in the universe is just a
 +
manifestation of the same quantum firmament. One who experiences
 +
this oneness of existence is said to be "in Yoga" and is termed as a yogi
 +
who has attained a state of freedom, referred to as mukti, nirvāna,
 +
kaivalya or moksha.
  
−
Empirical evidence of this effect has been demonstrated in a number of studies in both real life and artificial
+
"Yoga" also refers to an inner science comprising of a variety of
−
situations. For example, Güntürkün18 was the first to test this effect in 124 couples kissing (unless otherwise
+
methods through which human beings can achieve union between
−
specified, kissing refers to lip-kissing in this paper) in public places like international airports, railway stations,
+
the body and mind to attain self-realisation. The aim of Yoga practice
−
beaches and parks in the United States, Germany and Turkey. He recorded the head-turning behavior of each cou-
+
(sādhana) is to overcome all kinds of sufferings that lead to a sense of
−
ple during a single kiss and reported that 64.5% (80) of the couples turned their heads to the right and 35.5% (44)
+
freedom in every walk of life with holistic health, happiness and
−
turned their heads to the left during kissing. Barrett, Greenwood and McCullagh19 studied laterality in both pub-
+
harmony.
−
licly kissing couples and in individual participants kissing dolls in a laboratory setting. In line with Güntürkün18,
+
==Brief history and development of Yoga==
−
these researchers found that 80% of kissing couples and 77% of individual participants kissing dolls turned their
+
The science of Yoga has its origin thousands of years ago, long before
−
heads to the right. More recent studies in a laboratory setting also consistently reported a rightward head-turning
+
the first religion or belief systems were born. According to Yogic lore,
−
bias in kissing20, 21. A very recent study has suggested that laterality in kissing is contextual, showing a rightward
+
Shiva has seen as the first yogi or ādiyogi and the first guru or ādiguru.
−
head-turning bias in romantic couples (including parent-parent) and a leftward bias in a parent-child kissing
+
Several thousand years ago, on the banks of lake Kantisarovar in the
−
situation22.
+
Himalayas, ādiyogi poured his profound knowledge into the
 +
legendary saptarishis or "seven sages". These sages carried this
 +
powerful Yogic science to different parts of the world including Asia,
 +
the Middle East, northern Africa and South America. Interestingly,
 +
modern scholars have noted and marvelled at the close parallels
 +
found between ancient cultures across the globe.However, it was in
 +
India that the Yogic system found its fullest expression. Agastya, the
 +
saptarishi who travelled across the Indian subcontinent, crafted this
 +
culture around a core Yogic way of life.
  
−
Theories of laterality have put forward a few postulates to explain the rightward head-turning bias in kiss-
+
Yoga is widely considered as an "immortal cultural outcome" of the
−
ing. One of the postulates relates to the innate motor bias in head-turning18, 19. It posits that laterality in kissing
+
Indus Saraswati Valley Civilisation – dating back to 2700 BC – and has
−
in adult humans reflects the persistence of a bias for turning the head to the right that is present in fetuses and
+
proven itself to cater to both material and spiritual uplift of
−
newborns18. A second postulate proposes that the head-turning bias in kissing is related to other sorts of lat-
+
humanity. A number of seals and fossil remains of Indus Saraswati
−
eralities, such as handedness and footedness20, 21. A more recent study has challenged both these postulates by
+
Valley Civilisation with Yogic motifs and figures performing Yoga
−
investigating how cultural factors, such as a predominant reading or writing direction, contribute to laterality in
+
sādhana suggest the presence of Yoga in ancient India. The seals and
−
kissing23. Using a cross-cultural approach that study examined head-turning direction in both kissing couples
+
idols of mother Goddess are suggestive of Tantra Yoga. The presence
−
and doll kissing in a laboratory setting. It revealed that a significantly rightward head-turning bias during kissing
+
of Yoga is also available in folk traditions, Vedic and Upanishadic
−
was apparent in left-to-right readers (e.g., English) and a significantly leftward head-turning bias in right-to-left  readers (e.g., Hebrew, Arabic)23. Thus the rightward bias in kissing that is observed in Western societies is turned
+
heritage, Buddhist and Jain traditions, Darshanas, epics of
−
into a leftward bias in Middle-Eastern societies. Based on this finding, Shaki23 suggested that the directional
+
Mahabharata including Bhagawadgita and Ramayana, theistic
−
bias in head-turning can be shaped by cultural spatial habits, rather than reflecting an innate lateral asymmetry.
+
traditions of Shaivas, Vaishnavas and Tantric traditions. Though Yoga
 +
was being practiced in the pre-Vedic period, the great sage Maharishi
 +
Patanjali systematised and codified the then existing Yogic practices,
 +
its meaning and its related knowledge through Patanjali's Yoga
 +
Sutras.
  
−
Thus it appears that laterality in kissing is a complex issue and this complexity might result from the influence of
+
After Patanjali, many sages and Yoga masters contributed greatly for
−
socio-cultural pressures on behavioral laterality through interactions with its genetic endowment. Socio-cultural
+
the preservation and development of the field through welldocumented
−
pressures can implicitly or explicitly force individuals to align their behavior to that of their peers within the pop-
+
practices and literature. Yoga has spread all over the
−
ulation. In support of this, a recent study which examined cheek kissing in humans in 10 cities of France demon-
+
world by the teachings of eminent Yoga masters from ancient times to
−
strated that social pressures are involved in modulating laterality at the individual or population level24. Though
+
the present date. Today, everybody has conviction about Yoga
−
cheek kissing and lip kissing are different in terms of movement, force, emotion, and meaning24 the mechanisms
+
practices towards the prevention of disease, maintenance and
−
through which social pressures might act upon the individuals to determine this laterality are possibly the same.
+
promotion of health. Millions and millions of people across the globe
 +
have benefitted by the practice of Yoga and the practice of Yoga is
 +
blossoming and growing more vibrant with each passing day.
 +
==The Fundamentals of Yoga==
 +
Yoga works on the level of one's body, mind, emotion and energy. This
 +
has given rise to four broad classifications of Yoga: Karma Yoga where
 +
we utilise the body; Jnāna Yoga where we utilise the mind; Bhakti
 +
Yoga where we utilise the emotion and Kriya Yoga where we utilise
 +
the energy. Each system of Yoga we practice falls within the gamut of
 +
one or more of these categories.
  
−
However, this should not be confused with the leftward head-turning bias in parent-child kissing which is also
+
Every individual is a unique combination of these four factors. Only a
−
thought to be learned from society22, but through a different kind of mechanism – cradling infants or babies using
+
guru (teacher) can advocate the appropriate combination of the four
−
the left arm by parents25–27.
+
  
−
Although prior studies have made important contributions to the understanding of laterality in kissing, a limi-
+
It is an art and science for healthy living. The word "Yoga" is derived
−
tation is that they did not investigate the roles of kiss initiators and kiss recipients in producing the head-turn dur-
+
from the Sanskrit root yuj meaning "to join", "to yoke" or "to unite".
−
ing kissing. Studies that investigated kissing in romantic couples present findings of ecological significance18, 19, 23,
+
According to Yogic scriptures, the practice of Yoga leads to the union
−
but thus far have failed to disentangle the influence of the kiss initiators on the kiss recipients' head turn. Studies
+
of individual consciousness with universal consciousness. According
−
that examined laterality in a laboratory setting have taken a step forward methodologically by introducing dolls
+
to modern scientists, everything in the universe is just a
−
or plastic heads as neutrally valenced kiss recipients19–21. This approach enabled researchers to examine kissing
+
manifestation of the same quantum firmament. One who experiences
−
behavior in a laboratory setting by excluding the influence of one kissing partner upon another, but at the same
+
this oneness of existence is said to be "in Yoga" and is termed as a yogi
−
time, it made them unable to examine head-turning bias in kiss recipients and the true nature of head-turning
+
who has attained a state of freedom, referred to as mukti, nirvāna,
−
among the kissers in such an artificial non-emotional situation. Kissing is a form of non-verbal communication,
+
kaivalya or moksha.
−
a kind of tactile intimacy, characterized by lively romantic-sexual interactions made by lip-to-lip contact between
+
−
the partners of a couple. Related to this, prior research has shown significant sex differences in other types of
+
−
sexual intimacy or heterosexual interactions (e.g., sexual dating, sexual initiation), with males playing the more
+
−
dominant role of the initiator, more often than females, according to studies conducted in some Western28, 29
+
−
and rich liberal Asian30 societies, that is, W.E.I.R.D. (Western, Educated, Industrialized, Rich, and Democratic)
+
−
societies31. This point reiterates the need for further research including non-W.E.I.R.D. participants in order to
+
−
understand human nature more broadly. It is likely that such a male bias also happens in the initiation of kissing,
+
−
and could be even more pronounced in participants of a non-W.E.I.R.D. patriarchal (male-dominated)32 con-
+
−
servative Muslim society, like Bangladesh. Because kisses are rarely shared between an adult male and an adult
+
−
female in public in this society it is very difficult to anticipate the social influences, if any, on the development
+
−
of laterality during kissing. A benefit of studying this population is that perhaps there will be far less influence
+
−
of social observation and conformity given the private nature of kissing there. However, it is commonly known
+
−
that people in this Asiatic society predominantly read and write in a left–to–right direction which, according to
+
−
Shaki’s23 cultural shaping theory, might be associated with laterality in kissing. But, data from such a society are
+
−
lacking. Thus these aspects of laterality in kissing have been partially and poorly understood, warranting a study
+
−
in such a non-W.E.I.R.D. patriarchal society31.
+
  
−
In addition to cultural representation, another main concern here is the methodology of studying such
+
"Yoga" also refers to an inner science comprising of a variety of
−
face-to-face romantic-sexual interactions. We argue that studying the interactions of a kissing pair might only
+
methods through which human beings can achieve union between
−
demonstrate the head-turning bias of the dominant partner who initiates the kiss: There will be a first kisser, first
+
the body and mind to attain self-realisation. The aim of Yoga practice
−
turner! The direction of the kiss initiator’s head-turning to a particular side, which we call spontaneous turning in
+
(sādhana) is to overcome all kinds of sufferings that lead to a sense of
−
the first single kiss, will exhibit the actual head-turning bias of that partner, but this will not tell us anything about
+
freedom in every walk of life with holistic health, happiness and
−
the spontaneous and actual head-turning direction of the kiss recipient. The kiss initiator might indeed have a
+
harmony.
−
bias to turn the head to the right, but at that point the kiss recipient (who might not actually be a right-turner)
+
−
might do the same submissively in order to avoid any potential discomfort which might be felt upon turning the
+
−
head to the opposite side (i.e., orienting at the same line in space). This indicates that the head-turning direction
+
−
of the kiss recipient might not always be in a spontaneous direction, the direction he/she would prefer if he/she
+
−
were to initiate the kiss. The spontaneous head-turning bias can thus be estimated for only one partner in a kiss-
+
−
ing pair, unless otherwise the two partners are biased to turn their heads to the same side (in reference to self).
+
  
−
The two partners possibly cannot turn their heads to the opposite sides simultaneously; turning the two heads
+
The science of Yoga has its origin thousands of years ago, long before
−
to the opposite sides means orienting them at the same line in space which is perhaps conflicting and inconven-
+
the first religion or belief systems were born. According to Yogic lore,
−
ient for enjoying the act of kissing. So, when a right-turner kisses a left-turner first, the left-turner will possibly
+
Shiva has seen as the first yogi or ādiyogi and the first guru or ādiguru.
−
turn the head to the right– even though it is not the preferred direction, and similarly when a left-turner kisses
+
Several thousand years ago, on the banks of lake Kantisarovar in the
−
a right-turner first, the right-turner will also likely turn the head to the left. Thus, in a kissing pair comprising
+
Himalayas, ādiyogi poured his profound knowledge into the
−
partners of spontaneous head-turning biases in the opposite directions (i.e., one partner is a right-turner and
+
legendary saptarishis or "seven sages". These sages carried this
−
another partner is a left-turner) the spontaneous head-turning direction of the kiss initiator is likely to alter the
+
powerful Yogic science to different parts of the world including Asia,
−
spontaneous/preferred head-turning direction of the kiss recipient. However, such an impact of one partner on
+
the Middle East, northern Africa and South America. Interestingly,
−
the other cannot be anticipated in a kissing pair comprising partners of spontaneous head-turning biases in the
+
modern scholars have noted and marvelled at the close parallels
−
same direction (i.e., both the partners are right- or left-turners).
+
found between ancient cultures across the globe.However, it was in
 +
India that the Yogic system found its fullest expression. Agastya, the
 +
saptarishi who travelled across the Indian subcontinent, crafted this
 +
culture around a core Yogic way of life.
  
−
It follows from the above line of reasoning that Güntürkün’s18 data indicate that 32.26% (80) of the kissing
+
Yoga is widely considered as an "immortal cultural outcome" of the
−
individuals (248) made a spontaneous head-turn to the right and 17.74% (44) made a spontaneous head-turn to
+
Indus Saraswati Valley Civilisation – dating back to 2700 BC – and has
−
the left, while the remaining 50% (124) of the kissing individuals’ spontaneous head-turning direction was not
+
Brief history and development of Yoga
−
actually examined. Similarly, the spontaneous head-turning direction of 50% of the kissing individuals (the kiss
+
−
recipients) was not studied in any other prior studies on kissing couples19, 23 as they used a method which was
+
−
oriented solely on the behavior of the kiss initiators. Thus 100% of the kiss recipients’ (spontaneous) head-turning
+
−
direction was, in fact, unknown in all the prior studies, indicating that the findings they reported were erroneous
+
−
being that an important aspect – the recipient behavior – was missing. Besides the previously unexamined behav-
+
−
ior of the kiss recipients, a number of other variables including sex and handedness that can potentially modulate
+
−
the initiation of kissing and head-turning bias in kissing have not been studied systematically. Males and females
+
−
are different in many ways, and such differences can vary as a function of handedness33–36, prenatal hormone
+
−
levels37 and dopaminergic levels in the brain38–40. A mounting body of evidence suggests that these factors can
+
−
potentially modulate sexual dominance, romantic interactions, and behavioral laterality in humans17, 41, 42. For
+
−
example, testosterone, an endogenous hormone, which is higher in males than females, regulates sex drive (libido
+
−
in humans, courtship behavior in animals)42 and appears to germinate seeds of personality43; a higher level of
+
−
testosterone makes the person more dominant, sexually more active and aggressive41. In face-to-face emotional
+
−
or social interactions, testosterone can also play the role of promoting status-seeking behavior by a modulation of
+
−
reward processing and motivational drive in the dopaminergic system41, 44, 45. Beyond the influence of testoster-
+
−
one, dopamine (DA, a neurotransmitter) has also its unique role to modulate leaning or turning behavior perhaps
+
−
via handedness in both model organisms and humans17.
+
  
−
Here we formulate three hypotheses grounded on the above research findings. First, we hypothesize that there
+
and monitored inhalation (svāsa) leading to the awareness of the
−
is a sex difference in kissing – typically males play the role of an initiator and females play the role of a passive
+
body space getting filled (puraka), the space(s) remaining in a filled
−
recipient. A second hypothesis is that handedness determines head-turning direction, particularly spontaneous
+
state (kumbhaka) and it getting emptied (rechaka) during regulated,
−
head-turning direction, in the first kiss which can typically be observed and tested in the partners who initiate the
+
controlled and monitored exhalation (prasvāsa).
−
kiss rather than those who receive it. Related to this is our third hypothesis which states that irrespective of sex
+
−
and handedness the head-turning direction of the kiss recipients is modulated by the head-turning direction of
+
−
the kiss initiators. In order to test these novel hypotheses, overcome the limitations of prior studies (see above),
+
−
and extend the research to a new understudied non-W.E.I.R.D. population31, we assessed 51 heterosexual married
+
−
couples in Bangladesh. Indeed, this is the first study on laterality in kissing in a private naturalistic context that
+
−
eliminates the effects of an observer or public on such an intimate form of physical interactions. Data about this
+
−
kind of private romantic behavior from such a non-W.E.I.R.D. patriarchal conservative Muslim society which is
+
−
often overlooked in scientific enquiry31 advance our understanding of the aspects of kissing and lateral bias in
+
−
kissing behavior in adult humans.
+
  
−
==Results ==
+
Pratyāhara indicates dissociation of one's consciousness
 +
(withdrawal) from the sense organs which connect with the external
 +
objects. Dhārana indicates broad based field of attention (inside the
 +
body and mind) which is usually understood as concentration.
 +
Dhyāna (meditation) is contemplation (focussed attention inside the
 +
body and mind) and Samādhi (integration).
 +
Bandhas and Mudras are practices associated with Prānāyāma. They
 +
are viewed as the higher yogic practices that mainly adopt certain
 +
physical gestures along with control over respiration. This further
 +
facilitates control over mind and paves way for higher Yogic
 +
attainment. However, practice of dhyāna, which moves one towards
 +
self-realisation and leads one to transcendence, is considered the
 +
essence of Yoga Sādhana.
  
−
First, we calculated the proportion of males and females initiating a kiss. We observed that 79.17% of the kiss
+
Śaṭkarmas are detoxification procedures that are clinical in nature
−
initiators were males (Figure 1), and that the ratio of males and females initiating a kiss was significantly differ-
+
and help to remove the toxins accumulated in the body. Yuktāhāra
−
ent from 50% (χ2
+
advocates appropriate food and food habits for healthy living.
−
(1)=16.33, p<0.001). This has further been corroborated by the outcomes of a binary logis-
+
fundamental paths as is necessary for each seeker. "All ancient
−
tic regression where we examined the effects of sex and handedness on the likelihood that participants have a
+
commentaries on Yoga have stressed that it is essential to work under
−
bias in the initiation of kissing. The logistic regression model was significant (χ2
+
the direction of a guru."
−
(2)=34.878, p<0.001). The
+
−
non-significant value of the Hosmer and Lemeshow test (p=0.993) suggests that our model is a good fit to the
+
−
data. The model explains 40.60% (Nagelkerke R2
+
−
) of the variance in the initiation of kissing. Table 1 displays the
+
−
logistic regression coefficient (B), Wald, and Odds Ratio (Exp(B)) for each of the two explanatory variables. It
+
−
shows that there is a significant effect of sex (Wald=28.186, df=1, p<0.001), but not the effect of handedness,
+
−
on the initiation of kissing. The Odds Ratio for sex indicates that when holding handedness constant males are
+
−
14.532 times more likely to initiate kissing as opposed to females.
+
−
Second, we calculated the proportion of participants turning the head to the right and that of those turning
+
−
the head to the left during kissing. Kiss initiator provided data revealed that 72.92% of the kiss initiators and 75%
+
−
of the kiss recipients turned their heads to the right (Figure 2a), the ratio of the right- and left-turners in each cat-
+
−
egory being significantly different from 50% (χ2
+
−
(1)=10.083, p=0.001 for kiss initiator category; χ2
+
−
(1)=12.000,
+
−
p=0.001 for kiss recipient category). Consistently, kiss recipient provided data revealed that 66.67% of the kiss
+
−
initiators and 70.83% of the kiss recipients turned their heads to the right (Figure 2b), and that the ratio of the
+
−
right- and left-turners in each category was significantly different from 50% (χ2
+
−
(1)=5.333, p=0.021 for kiss
+
−
initiator category; χ2
+
−
(1)=8.333, p=0.004 for kiss recipient category). Similar results were demonstrated when
+
−
the data were analyzed again by taking all of the participants together irrespective of who initiated or received
+
−
the kiss. Overall, 68.75% (kiss recipient provided) to 73.96% (kiss initiator provided) of the participants turned
+
−
their heads to the right (Figure 2), and the ratio of the right- and left-turners was significantly different from 50%
+
−
(χ2
+
−
(1)=13.500, p=0.001 for kiss recipient provided data; χ2
+
−
(1)=22.042, p=0.001 for kiss initiator provided
+
−
data).
+
  
−
In order to see the effects of sex and handedness on such a bias during kissing, we performed binary logis-
+
The different philosophies, traditions, li neages and guru-shishya
−
tic regressions on the collective head-turning data for the kiss initiators and the kiss recipients (Table 2). The
+
paramparas of Yoga led to the emergence of different traditional
−
overall logistic regression model was significant (χ2
+
schools. These include Jnāna Yoga, Bhakti Yoga, Karma Yoga,
−
(2)=7.876, p=0.019 for kiss initiator provided data) or
+
Pātanjala Yoga, Kunḍ ạ lini Yoga, Haṭha Yoga, Dhyāna Yoga, Mantra
−
showed a tendency in the direction of significance (χ2
+
Yoga, Laya Yoga, Rāja Yoga, Jain Yoga, Bouddha Yoga etc. Each school
−
(2)=5.422, p=0.066 for kiss recipient provided data).
+
has its own approach and practices that lead to the ultimate aim and
−
The non-significant values of the Hosmer and Lemeshow test suggest that our models are a good fit to both the
+
objectives of Yoga.
−
kiss initiator provided data (p=0.437) and the kiss recipient provided data (p=0.771). The overall model for
+
−
the kiss initiator provided data explains 11.50% (Nagelkerke R2
+
−
) of the variance in head-turning bias, and the
+
−
overall model for kiss recipient provided data explains 7.70% (Nagelkerke R2
+
−
) of the variance in head-turning
+
−
bias. Table 2 shows that there is a significant effect of handedness on head-turning bias as demonstrated by the
+
−
outputs for both the kiss initiator provided data (Wald=6.856, df=1, p=0.009) and the kiss recipient provided
+
−
data (Wald = 4.732, df = 1, p = 0.030). The Odds Ratio for handedness indicates that when holding sex con-
+
−
stant, an increase in handedness score by 1 unit (increased right-handedness) increases the likelihood of overall
+
−
head-turning bias to the right by 1.013 times (for kiss initiator provided data) or 1.010 times (for kiss recipient
+
−
provided data). However, the impact of participants’ sex on head-turning bias was not significant.
+
  
−
Third, we also performed binary logistic regressions to see the impacts of sex and handedness on the
+
The widely practiced Yoga sadhanas are: Yama, Niyama, Āsana,
−
kiss initiators’ head-turning bias and the kiss recipients’ head-turning bias separately. The regression model
+
Prānāyāma, Pratyāhara, Dhārana, Dhyāna, Samādhi, Bandhas and
−
for the kiss initiators’ head-turning data was significant (χ2
+
Mudras, Shatkarmas, Yuktāhāra, Mantra-japa, Yukta-karma etc.
−
(2) = 7.100, p = 0.029 for kiss initiator pro-
+
Yamas are restraints and Niyamas are observances. These are
−
vided data) or showed a tendency in the direction of significance (χ2
+
considered to be pre-requisites for further Yogic practices. Āsanas,
−
(2) = 4.698, p = 0.095 for kiss recipient
+
capable of bringing about stability of body and mind, "kuryat-tadasanam-sthairyam",
−
provided data). As revealed by Nagelkerke R2
+
involve adopting various psycho-physical body
−
values, the models explained 12.90% (kiss recipient provided
+
patterns and giving one an ability to maintain a body position (a
−
data) to 20.00% (kiss initiator provided data) of the variance in head-turning bias in the kiss initiators. As
+
stable awareness of one's structural existence) for a considerable
−
depicted in Table 3, results further showed that the effect of handedness on head-turning bias was signifi-
+
length of time.
−
cant (Wald = 4.591, df = 1, p = 0.032 for kiss initiator provided data) or showed a tendency in the direction
+
−
of significance (Wald = 3.459, df = 1, p = 0.063 for kiss recipient provided data) in the kiss initiators. The
+
−
Odds Ratio for handedness indicates that when holding sex constant, an increase in handedness score by 1
+
−
unit (increased right-handedness) increases the likelihood of turning head to the right by 1.019 times (for
+
−
kiss initiator provided data) or 1.015 times (for kiss recipient provided data). However, the regression mod-
+
−
els for the kiss recipients’ head-turning data provided by both kiss initiators and kiss recipients fell short of
+
−
statistical significance (data not shown).
+
  
−
=Two tables here=
+
Prānāyāma consists of developing awareness of one's breathing
 +
followed by willful regulation of respiration as the functional or vital
 +
basis of one's existence. It helps in developing awareness of one's
 +
mind and helps to establish control over the mind. In the initial
 +
stages, this is done by developing awareness of the "flow of in-breath
 +
and out-breath" (svāsa-prasvāsa) through nostrils, mouth and other
 +
body openings, its internal and external pathways and destinations.
 +
Later, this phenomenon is modified, through regulated, controlled
 +
Traditional schools of Yoga
  
−
Then we performed another binary logistic regression, adding the kiss initiators’ head-turning direction as a
+
==Yogic practices for health and wellness==
−
third explanatory variable of the kiss recipients’ head-turning direction (Table 4). This analysis was done for the
+
−
kiss initiator provided data only because the other set of data (kiss recipient provided) included some outliers.
+
−
Results showed that the new model for the kiss initiator provided data was significant (χ2
+
−
(2)=12.230, p=0.007),
+
−
indicating that the model with the third explanatory variable is a significant improvement not only over the null
+
−
model, but also over the model which was non-significant with sex and handedness as the explanatory variables.
+
−
The non-significant value of the Hosmer and Lemeshow test (p=0.554) suggests that the new model is a good
+
−
fit to the data. The model explains 33.30% (Nagelkerke R2
+
−
) of the variance in kiss recipients’ head-turning bias.
+
−
Table 4 shows that there was a significant effect of the kiss initiators’ head-turning direction on the kiss recipients’
+
−
head-turning direction (Wald=9.382, df=1, p=0.002), but the effects of the kiss recipients’ sex and handedness
+
−
were non-significant. The Odds Ratio for the kiss initiators’ head-turning direction indicates that when holding
+
−
the kiss recipients’ sex and handedness constant, a rightward head turn by the kiss initiators is 11.327 times more
+
−
likely to alter the kiss recipients’ head turn to the right, as opposed to a leftward head turn by the kiss initiators
+
−
altering the kiss recipients’ head turn to the left.
+
  
−
The dependence of the kiss recipients’ head-turning direction on the kiss initiators’ head-turning direction
+
and monitored inhalation (svāsa) leading to the awareness of the
−
was further corroborated by the evidence that 78.12% of the participants reported kissing with the two heads
+
body space getting filled (puraka), the space(s) remaining in a filled
−
turned to the opposite direction (i.e., oriented at the same line in space) as inconvenient (Figure 3). The ratio of
+
state (kumbhaka) and it getting emptied (rechaka) during regulated,
−
this (inconvenient) proportion of participants to the remaining who reported such a kissing situation as conven-
+
controlled and monitored exhalation (prasvāsa).
−
ient was significantly different from 50% (χ2
+
−
(1)=30.375, p<0.001). By further analyzing the data in a binary
+
−
logistic regression we did not find any evidence that this difference can be accounted for sex or handedness of the
+
−
participants. Based on these findings we conclude that despite the normal tendency of handedness to modulate
+
−
head-turning direction during kissing the kiss initiators’ head-turning direction can modify or alter that effect to
+
−
a comfortable direction in the kiss recipients.
+
  
−
=Many tables here=
+
Pratyāhara indicates dissociation of one's consciousness
−
=Discussion=
+
(withdrawal) from the sense organs which connect with the external
−
This study demonstrated some novel and interesting aspects of kissing behaviors and laterality in adult humans.
+
objects. Dhārana indicates broad based field of attention (inside the
−
Specifically, we found that there was a significant male bias (14.532 times more likely than females) in the ini-
+
body and mind) which is usually understood as concentration.
−
tiation of kissing (Table 1, Figure 1), and a significant rightward bias in head-turning in both the kiss initiators
+
Dhyāna (meditation) is contemplation (focussed attention inside the
−
and the kiss recipients. The rightward head-turning bias in the kiss initiators was found to be associated with
+
body and mind) and Samādhi (integration).
−
their handedness (Table 3), and that in the kiss recipients was found to be associated with the kiss initiators’
+
−
head-turning direction (Table 4). Though there is no prior study to directly compare the male bias in the initiation
+
−
of kissing it is consistent with other relevant studies which showed that males are dominant over females in other
+
−
forms of sexual activities, such as sexual dating, and sexual initiation28–30. The rightward bias in head-turning
+
−
during kissing is consistent with a similar bias in whole body turning in humans17, 46–48. The proportions of the
+
−
right- and left-turners in the act of kissing (Figure 2) also closely correspond to the proportions reported in prior
+
−
studies18, 19, 23. The impact of handedness on the spontaneous head-turning direction in the kiss initiators supports
+
−
the postulate that the head-turning bias in kissing is related to handedness20 though there is also an opposite
+
−
view18, 23. The impact of the kiss initiators’ head-turning direction on the kiss recipients' head-turning direction
+
−
during kissing is in line with the evidence that participants felt discomfort while engaged in the act of kissing
+
−
with the two heads turned to the opposite directions (i.e., oriented at the same line in space; Figure 3). This latter
+
−
finding leads us to argue that irrespective of sex and handedness, the kiss recipients showed a tendency to match
+
−
their partners’ head-turning direction during kissing to avoid discomfort.
+
  
−
=Tables here=
+
Bandhas and Mudras are practices associated with Prānāyāma. They
 +
are viewed as the higher yogic practices that mainly adopt certain
 +
physical gestures along with control over respiration. This further
 +
facilitates control over mind and paves way for higher Yogic
 +
attainment. However, practice of dhyāna, which moves one towards
 +
self-realisation and leads one to transcendence, is considered the
 +
essence of Yoga Sādhana.
  
−
An inspection of our results indicates that the regression models with sex and handedness explain more of the
+
Śaṭkarmas are detoxification procedures that are clinical in nature
−
variance in head-turning bias (Nagelkerke R2 : 12.90–20.00%) in the kiss initiators than the variance they explain
+
and help to remove the toxins accumulated in the body. Yuktāhāra
−
(Nagelkerke R2: 7.70–11.50%) in overall head-turning bias (i.e., when data for the kiss initiators and the kiss recip-
+
advocates appropriate food and food habits for healthy living.
−
ients were analyzed collectively). The Odds Ratio showed that the predictability of handedness increased when
+
fundamental paths as is necessary for each seeker. "All ancient
−
the kiss initiators’ head-turning bias was examined separately from the kiss recipients’ head-turning bias (Exp(B):
+
commentaries on Yoga have stressed that it is essential to work under
−
1.015–1.019; Table 3) than when they were analyzed collectively (Exp(B): 1.010–1.013; Table 2); yet either way
+
the direction of a guru."
−
the Odds Ratios suggested that there was not a strong effect overall in these cases. Consistent with the low Odds
+
−
Ratios, the regression models with the same two explanatory variables were non-significant for the kiss recipients’
+
−
head-turning data.  
+
  
−
=Figure 2=
+
The different philosophies, traditions, li neages and guru-shishya
 +
paramparas of Yoga led to the emergence of different traditional
 +
schools. These include Jnāna Yoga, Bhakti Yoga, Karma Yoga,
 +
Pātanjala Yoga, Kunḍ ạ lini Yoga, Haṭha Yoga, Dhyāna Yoga, Mantra
 +
Yoga, Laya Yoga, Rāja Yoga, Jain Yoga, Bouddha Yoga etc. Each school
 +
has its own approach and practices that lead to the ultimate aim and
 +
objectives of Yoga.
  
 +
The widely practiced Yoga sadhanas are: Yama, Niyama, Āsana,
 +
Prānāyāma, Pratyāhara, Dhārana, Dhyāna, Samādhi, Bandhas and
 +
Mudras, Shatkarmas, Yuktāhāra, Mantra-japa, Yukta-karma etc.
 +
Yamas are restraints and Niyamas are observances. These are
 +
considered to be pre-requisites for further Yogic practices. Āsanas,
 +
capable of bringing about stability of body and mind, "kuryat-tadasanam-sthairyam",
 +
involve adopting various psycho-physical body
 +
patterns and giving one an ability to maintain a body position (a
 +
stable awareness of one's structural existence) for a considerable
 +
length of time.
  
−
But, when the kiss initiators’ head-turning direction was taken as a third explanatory variable
+
Prānāyāma consists of developing awareness of one's breathing
−
in the regression model we found that the new model is significant, and explains a large amount of the variance
+
followed by willful regulation of respiration as the functional or vital
−
(Nagelkerke R2 : 33.30%) in their head-turning bias. Here the Odds Ratio showed that a rightward head turn by
+
basis of one's existence. It helps in developing awareness of one's
−
the kiss initiators is 11.327 times more likely to alter the kiss recipients’ head turn to the right, as opposed to a
+
mind and helps to establish control over the mind. In the initial
−
leftward head turn by the kiss initiators altering the kiss recipients’ head turn to the left. These findings lead us to
+
stages, this is done by developing awareness of the "flow of in-breath
−
reiterate the argument that the kiss recipients’ head-turning direction is modulated by the kiss initiators’ sponta-
+
and out-breath" (svāsa-prasvāsa) through nostrils, mouth and other
−
neous head-turning direction (see Introduction), and therefore it is not appropriate to analyze the head-turning
+
body openings, its internal and external pathways and destinations.
−
data for both partners in a collective fashion as done by prior studies18. Thus we suggest that in order to better
+
Later, this phenomenon is modified, through regulated, controlled
−
understand the lateral bias in kissing one should separately examine the data for the kiss initiators and those for
+
Traditional schools of Yoga
−
the kiss recipients.
+
−
At the outset, societal learning or cultural norms can account for the findings reported here. In most tra-
+
−
ditional societies, males are expected to take on the more dominant role in sexual interactions while females
+
−
are typically expected to be responsive to males’ desires and wait for them to initiate and orchestrate sexual
+
−
activities28, 29, 49, 50. This impact of socialization is perhaps more intense in a conservative Muslim society like
+
−
Bangladesh where religious norms restrict females to be less sexually active and more submissive as opposed
+
−
to males51–53. These male-favoring religious or cultural norms are commonly and often strictly followed in both
+
−
indoor and outdoor activities32. It has been suggested that females have a greater level of erotic plasticity (chang-
+
−
ing nature of sex drive) than males due to these sociocultural influences51–53. Perhaps this has been reflected in
+
−
the act of kissing by the participants in our study. Secondly, people in this Asiatic society typically have a habit of
+
−
scanning information (e.g., reading and writing text, drawing pictures) from a left to right direction which might
+
−
cause them to turn their heads to the right while engaged in kissing with romantic partners. As in other Asiatic
+
−
and Muslim societies, most of the people in this society have a right-handed tendency in daily activities (the esti-
+
−
mated proportion is about 92% in this study; see Methods section), and therefore we contend that the association
+
−
of right-handedness with the rightward head-turning bias during kissing might have been further strengthened
+
−
by the traditional cultural spatial habits.
+
  
 +
==Yogic practices for health and wellness==
  
−
However, cultural norms or spatial habits might not be the only factors to exclusively modulate the male bias
+
7A Yoga practitioner should follow the guiding principles given
−
in the initiation of kissing or the rightward bias in head-turning during kissing. An in-depth review of the liter-
+
below while performing Yogic practices:
−
ature reveals that the male-favoring cultural or societal norms of sexual initiation in Bangladesh are in line with
+
·Śauca means cleanliness - an important prerequisite for
−
the differences in biological makeup between males and females, and the right-hand bias in head-turning during
+
Yogic practice. It includes cleanliness of surroundings, body
−
kissing is in line with the potential biological differences between the right- and left-handers. Specifically, one
+
and mind. ·Yogic practice should be performed in a calm and quiet
−
potential biological factor that might interact with the cultural or societal norms to modulate the male bias in the
+
atmosphere with a relaxed body and mind. ·Yogic practice should be done on an empty stomach or light
−
initiation of kissing is endogenous testosterone. Research has shown that testosterone is involved in regulating
+
stomach. Consume small amount of honey in lukewarm
−
sex drive41, 42, and also appears to affect face-to-face emotional interactions and social status-seeking motives or
+
water if you feel weak. ·Bladder and bowels should be empty before starting Yogic
−
behavioral dominance41, 44, 45. How could this hormone affect face-to-face emotional interactions during kissing?
+
practices. ·A mattress, Yoga mat, durrie or folded blanket should be
−
=Figure 3=
+
used for the practice. ·Light and comfortable cotton clothes are preferred to
−
=Table 4=
+
facilitate easy movement of the body. ·Yoga should not be performed in state of exhaustion, illness,
 +
in a hurry or in acute stress conditions. ·In case of chronic disease/ pain/ cardiac problems, a
 +
physician or a Yoga therapist should be consulted prior to
 +
performing Yogic practices. ·Yoga experts should be consulted before doing Yogic
 +
practices during pregnancy and menstruation.
 +
==BEFORE THE PRACTICE==
 +
General Guidelines for Yoga Practice DURING THE PRACTICE
 +
==AFTER PRACTICE==
 +
·Practice sessions should start with a prayer or invocation
 +
as it creates a conducive environment to relax the mind. ·Yogic practices shall be performed slowly, in a relaxed
 +
manner, with awareness of the body and breath. ·Do not hold the breath unless it is specially mentioned to do
 +
so during the practice. ·Breathing should be always through the nostrils unless
 +
instructedotherwise. ·Do not hold body tightly, or jerk the body at any point of
 +
time. ·Perform the practices according to your own capacity. ·It takes some time to get good results, so persistent and
 +
regular practice is very essential. ·There are contra-indications/ limitations for each Yoga
 +
practice and such contra-indications should always be kept
 +
in mind. ·Yoga session should end with meditation/ deep silence /
 +
Śhānti paṭha.
 +
·Bath may be taken only after20-30 minutes of practice. ·Food may be consumed only after 20-30 minutes of
 +
practice.
  
−
Few data are available to answer this question. It has been suggested that baseline testosterone reflects a person’s
+
A Yoga practitioner should follow the guiding principles given
−
personality traits43, a higher level of testosterone indicating that the person is sexually more dominant and aggres-
+
below while performing Yogic practices:
−
sive41. Relevant to this, neuroimaging studies have shown that testosterone enhances amygdala activation in both
+
·Śauca means cleanliness - an important prerequisite for
−
males54 and females55, 56. In a face-to-face situation, when the two partners are spatially close to each other they
+
Yogic practice. It includes cleanliness of surroundings, body
−
work as sexual social stimuli for each other which induce their testosterone to a larger scale relative to the base-
+
and mind. ·Yogic practice should be performed in a calm and quiet
−
line57, 58. Because of a preexisting innate discrepancy in the amount of testosterone between males and females it is
+
atmosphere with a relaxed body and mind. ·Yogic practice should be done on an empty stomach or light
−
plausible that the elevation of this hormone level in such a romantic situation is much higher in the male than the
+
stomach. Consume small amount of honey in lukewarm
−
female partner and that this can differentially affect their amygdala activation (though it has not yet been tested).
+
water if you feel weak. ·Bladder and bowels should be empty before starting Yogic
 +
practices. ·A mattress, Yoga mat, durrie or folded blanket should be
 +
used for the practice. ·Light and comfortable cotton clothes are preferred to
 +
facilitate easy movement of the body. ·Yoga should not be performed in state of exhaustion, illness,
 +
in a hurry or in acute stress conditions. ·In case of chronic disease/ pain/ cardiac problems, a
 +
physician or a Yoga therapist should be consulted prior to
 +
performing Yogic practices. ·Yoga experts should be consulted before doing Yogic
 +
practices during pregnancy and menstruation.
 +
==BEFORE THE PRACTICE==
 +
General Guidelines for Yoga Practice
 +
DURING THE PRACTICE
 +
==AFTER PRACTICE==
 +
·Practice sessions should start with a prayer or invocation
 +
as it creates a conducive environment to relax the mind. ·Yogic practices shall be performed slowly, in a relaxed
 +
manner, with awareness of the body and breath. ·Do not hold the breath unless it is specially mentioned to do
 +
so during the practice. ·Breathing should be always through the nostrils unless
 +
instructedotherwise. ·Do not hold body tightly, or jerk the body at any point of
 +
time. ·Perform the practices according to your own capacity. ·It takes some time to get good results, so persistent and
 +
regular practice is very essential. ·There are contra-indications/ limitations for each Yoga
 +
practice and such contra-indications should always be kept
 +
in mind. ·Yoga session should end with meditation/ deep silence /
 +
Śhānti paṭha.
 +
Bath may be taken only after20-30 minutes of practice. ·Food may be consumed only after 20-30 minutes of
 +
practice.  
  
−
Thus at the preparatory stage of the act of kissing, the increased level of testosterone perhaps motivates the male
+
==FOOD FOR THOUGHT==
−
partner to take it as a challenge59, and to assert power. The female partner, due to a lower testosterone level is
+
==HOW YOGA CAN HELP==
−
instead the passive recipient by this account.
+
A few dietary guidelines can ensure that the body and mind are
 +
flexible and well-prepared for practice. A vegetarian diet is
 +
usually recommended, and for a person over 30 years, two
 +
meals a day should suffice, except in cases of illness or very high
 +
physical activity or labour.
  
−
Reward processing is a crucial element in emotional or social interactions60 and social hierarchies61 and can
+
Yoga is essentially a path to liberation from all bondage.
−
be influenced by testosterone. It has been suggested that testosterone might promote status-seeking behavior by
+
However, medical research in recent years has uncovered
−
a modulation of reward processing and motivational drive in the DA system41. Thus a second potential candidate
+
many physical and mental benefits that Yoga offers,
−
in the biological realm that can explain the male bias to initiate kissing is DA which has a variety of dominant
+
corroborating the experiences of millions of practitioners. A
−
behavioral or motivational functions62 and can vary across sexes. Research has shown that DA modulates pleasure
+
small sampling of research shows that: ·Yoga is beneficial for physical fitness, musculoskeletal
−
seeking behaviors, such as sex, in active males63–67 rather than receptive females68–70. In line with this, studies in
+
functioning and cardio-vascular health. ·It is beneficial in the management of diabetes, respiratory
−
humans38–40, 71 have shown that DA levels are markedly greater in males than females. Taken together, we con-
+
disorders, hypertension, hypotension and many lifestylerelateddisorders.
−
clude that males were likely more active, and more motivated, to initiate kissing than females perhaps due to the
+
·Yoga helps to reduce depression, fatigue, anxiety disorders
−
imbalance of testosterone and DA levels between males and females.
+
and stress. ·Yoga regulates menopausal symptoms. ·In essence, Yoga is a process of creating a body and mind
 +
that are stepping-stones, not hurdles, to an exuberant and
 +
fulfilling life.
  
−
In addition to the modulation of motivational or pleasure seeking behaviors, DA also plays a key role in the
+
=PRAYER=
−
development of spatial attentional or orienting bias and directional bias in turning or rotational behaviors17,
+
Yogic Practice shall start with a prayer or prayerful mood to
−
72–75. Research in both healthy humans and patients with neurological disorders (e.g., Parkinson’s disease) has
+
enhance the benefits of pr
−
suggested that presumably, left-handers have greater dopaminergic content in the right hemisphere, whereas
+
actice.
−
for right-handers it is greater in the left hemisphere13, 76, 77, 79, 80; however, this inter-hemispheric imbalance of DA
+
−
cannot be associated with sex. Thus we contend that during kissing in a normal condition participants having
+
'' Saṃgacchadhvaṃ saṃvadadhvaṃ
−
greater right-handedness might have shown a greater tendency to turn their heads to the right, and those with
+
saṃ vo manāṃsi jānatām
−
greater left-handedness might have shown a greater tendency to turn their heads to the left in our study. However,
+
devā bhāgaṃ yathā pūrve
−
this biological factor-based interpretation of our results does not necessarily undermine the role culture or society
+
sañjānānā upāsate '' ||
−
plays in shaping the directional bias in head or whole body turning in humans. To reiterate, a recent study has
+
−
suggested that head-turning bias during kissing is an acquired behavioral asymmetry, probably shaped by spatial
+
−
experience, such as reading or writing habits23. On the other hand, Scharine and McBeath’s81 study suggested
+
−
that the directional bias in walking is an additive function of both learning (e.g., driving practice) and genetic
+
−
handedness. Thus though inter-hemispheric imbalance of DA is an innate brain property, it is not resistant to
+
−
behavioral modification; rather it can change or even alter reversely due to explicit or implicit societal learning
+
−
or cultural habits.
+
  
−
According to the above discussion, the lateral bias in kissing (in the form of head-turning) develops in a
+
May you move in harmony; may you speak in unison; let our
−
dynamic fashion where the neurogenetic factors (e.g., DA, handedness) and cultural factors (e.g., reading or
+
mind be equanimous like in the beginning; let the divinity
−
writing direction) may interplay to determine the direction and extent of bias – a view that finely fits with our
+
manifest in your sacred endeavours.
−
recent dynamic model that accounts for the development of a rightward (clockwise) versus a leftward (anticlock-
+
−
wise) bias in visuospatial functioning in general and turning behavior in particular17. However, the impact of the
+
−
kiss initiators’ head-turning direction on the kiss recipients’ head-turning direction demonstrated in this study
+
−
leads us to argue that the head-turning bias developed in such a dynamic manner may not always be apparent
+
−
in behavioral expression or may be apparent in a reversed direction depending on the immediate environmental
+
−
situation17. Thus in our study the kiss recipients’ tendency to match their partners’ head-turning direction during
+
−
kissing might have been to avoid discomfort that could potentially be felt upon turning the head to the opposite
+
−
side (i.e., orienting at the same line in space).
+
  
 +
=SADILAJA / C̣ĀLANA KRIYAS / LOOSENING PRACTICES=
  
−
In conclusion, following an ecologically valid approach we examined lateral bias and other aspects of lip
+
The C̣ālana Kriyas/loosening practices/Yogic Suksma
−
kissing behavior in heterosexual married couples in Bangladesh. As noted earlier in this paper, Bangladesh is a
+
Vyāyāmas help to increase microcirculation. These practices
−
non-W.E.I.R.D.31 and patriarchal32 conservative Muslim society, where kissing is considered very private and is
+
can be done while standing and sitting.
−
not typically allowed in public places82. It was therefore preferred for us to not directly observe this, and at this
+
Sthiti: Samasthiti(Alert Posture)
−
stage we could not yet make physiological recordings that directly assess the testosterone and DA hypotheses of
+
Technique
−
kissing and lateral bias when the partners of each couple were freely engaged in kissing each other at home, a
+
Stage - i : (Forward and Backward Bending)
−
very private naturalistic setting. Secondly, until this study, there were no direct studies on the neural correlates
+
o Stand with the feet comfortably apart.
−
of kissing or lateral bias in kissing shared by the members of a romantic couple. So, backed by the relevant prior
+
o Keep the hands straight beside the body.
−
studies and our recent theoretical work17, we propose here a number of explanatory conjectures (see above) about
+
−
the potential associations of testosterone and DA with the initiation of kissing and lateral bias in kissing, within
+
−
the context of socio-cultural milieu. These are speculative, but reasonable in terms of their known functions and
+
−
distributions across sexes and across hemispheres (see above). Thus the exact causative factors of the male bias
+
−
in the initiation of kissing and rightward bias in head-turning during kissing are still unclear and merit further
+
−
investigation. So, if feasible, future studies can attempt to measure the two suggested neurogenetic factors (testos-
+
−
terone and DA) in the kissing couples, and directly associate them with the initiation of kissing and head-turning
+
−
direction during kissing. This will enable scientists to delineate the roles testosterone and DA play in the initiation
+
−
of kissing and lateral bias in this very private behavior. However, another shortcoming of this study is that only
+
−
7.29% of the participants sampled had a left-handed tendency (an LI score<0, see Methods section). Perhaps this
+
−
is why handedness was found to explain (though significantly) just a small part of the variance in head-turning
+
−
bias (up to 20.00%; see Results section). So, future replication studies on a sample including more participants of
+
−
a left-handed tendency may provide sufficient data to test the handedness hypothesis about the lateral bias in kiss-
+
−
ing behavior (i.e., can explain more variance in head-turning bias). A related and final limitation of this study is
+
−
the reliance on a sample of small size. Though the sample size was justified based on a review of the relevant prior
+
−
studies and was good enough for logistic regression analysis (see Methods section), future replication studies with
+
−
a large scale sample can confirm the present findings.
+
  
−
=Methods=
+
o This is Samasthiti. This is also called Tādāsana.
−
All methods were carried out in accordance with the Declaration of Helsinki guidelines83, and in accordance with
+
−
the legal requirements of Bangladesh and the institutional protocols for research at the University of Dhaka. All
+
−
participants provided informed verbal consent before participation.
+
  
−
''' Participants and measures. '''
+
o Keep your arms on the waist.
  
−
We selected 51 heterosexual married couples purposively from the city of
+
o While exhaling, move the
−
Dhaka. They were highly educated (Bachelor or Master’s degree) and opportunistically selected in a convenient
+
head forward slowly and
−
manner from a series of key locations, such as an office lounge, a university lounge, and socio-cultural gatherings
+
try to touch the chin to the
−
(wedding anniversaries, birthday parties) of our friends and relatives. The sample size (N=102; 51 males and
+
chest.
−
51 females) was justified based on a review of the relevant literature. Prior studies on kissing and head-turning
+
−
behavior used various sample sizes, ranging from 57 to 248 individuals18, 21. To administer the survey on our
+
−
participant group we used two measures, a Head Turning Questionnaire (HTQ, designed in this study) and a
+
−
Bangla version (translated and modified) of the Edinburgh Handedness Inventory (EHI)84. The HTQ comprises
+
−
6 items with a binary response (Me/My Partner or Left/Right or Convenient/Inconvenient). One of the items
+
−
measures spontaneous initiation of kissing (In that romantic situation, who was the first kisser?), two items meas-
+
−
ure head-turning direction in both the partners during spontaneous kissing (responded by the kiss initiator or
+
−
first kisser; If you were the first kisser, (a) which direction did you turn your head to on the first kiss? (b) which
+
−
direction did your partner turn his/her head to while receiving your first kiss?), two items measure head-turning
+
−
direction in both the partners during spontaneous kissing (responded by the kiss recipient; If your partner was
+
−
the first kisser, (a) which direction did he/she turn his/her head to on the first kiss? (b) which direction did you
+
−
turn your head to while receiving his/her first kiss?), and the last one item measures the perceived quality of the
+
−
act of kissing when the two heads were oriented at the same line in space (Was your lip kissing in such a situation
+
−
convenient or inconvenient?).
+
  
−
''' Procedure. '''
+
I. NECK BENDING
  
−
The questionnaires were distributed to the selected couples in closed envelopes. Each couple
+
FOOD FOR THOUGHT
−
was provided with two envelopes, one for a husband and one for a wife. Each envelope contained two question-
+
−
naires— the HTQ and the BEHI (Bangla EHI). Each of the two questionnaires included standard instructions for
+
−
the participants to read silently and privately before answering the items. Following the instructions, the members
+
−
of each couple independently answered the first five items of the HTQ immediately once after finishing the course
+
−
of spontaneous lip kissing as they do naturally in a face-to-face and standing situation at home, and to answer
+
−
the last item after sharing a lip kiss with each other, following another course of lip kissing, in a guided manner.
+
−
That is, before answering the last item, the members of each couple shared a lip kiss with each other for a while in
+
−
a face-to-face and standing situation, turning one partner’s head in a direction opposite to the turning direction
+
−
of another partner’s head, the direction of head-turning being defined in reference to each partner’s self. Thus if
+
−
one partner turned the head to her/his right the other partner turned the head to his/her left and vice versa, such
+
−
that both their heads were oriented at the same line in space during lip kissing. In any kissing situation (spon-
+
−
taneous or guided), the members of each couple were not allowed to hold any objects in their hands during lip
+
−
kissing and to discuss or compare any answers with each other prior to completing the questionnaire. Thus each
+
−
individual reported about the direction of his/her own head-turning as well as the direction of his/her partner’shead-turning while initiating or receiving a lip kiss, but without having any knowledge of the actual responses
+
−
made by the other partner prior to finishing. In this way we got two sets of head-turning data for all the partici-
+
−
pants (kiss initiator provided data and kiss recipient provided data). After finishing the HTQ the members of each
+
−
couple independently filled out the BEHI following the standard instructions provided on it, and returned both
+
−
the questionnaires to the survey administrator in a closed envelope. Thus data collection from all the participants
+
−
was finished approximately in three months. Then to process the data for statistical analysis we checked the par-
+
−
ticipants’ responses to both the questionnaires, in particular, we cross-checked the participants’ responses as they
+
−
reported in the HTQ who initiated kissing. Three couples were excluded from further processing and statistical
+
−
analyses due to providing inconsistent and/or incomplete responses.
+
  
−
''' Data analyses. '''
+
HOW YOGA CAN HELP
 +
A few dietary guidelines can ensure that the body and mind are
 +
flexible and well-prepared for practice. A vegetarian diet is
 +
usually recommended, and for a person over 30 years, two
 +
meals a day should suffice, except in cases of illness or very high
 +
physical activity or labour.
  
−
The BEHI comprises 15 items. The responses of each participant to this inventory were used
+
Yoga is essentially a path to liberation from all bondage.
−
to estimate his/her Laterality Index (LI) using the formula: LI=(RH−LH)/T×100 (RH=Number of tasks done
+
However, medical research in recent years has uncovered
−
with the right hand, LH=Number of tasks done with the left hand, T=Total number of tasks/items). The value
+
many physical and mental benefits that Yoga offers,
−
of LI on the full inventory ranges from −100 (extreme left-handedness) to +100 (extreme right-handedness).
+
corroborating the experiences of millions of practitioners. A
−
The actual LI scores of our participants also ranged from −100 to +100, with only 7.29% of the participants
+
small sampling of research shows that: ·Yoga is beneficial for physical fitness, musculoskeletal
−
having an LI score <0, and 91.67% of them having an LI score >0, indicating that most of the participants
+
functioning and cardio-vascular health. ·It is beneficial in the management of diabetes, respiratory
−
had a right-handed tendency. However, unlike prior studies19–21, 23 that divided handedness data into a couple
+
disorders, hypertension, hypotension and many lifestylerelateddisorders.
−
of groups (left-handed, right-handed) we retained participants’ handedness data in their original, continuous
+
·Yoga helps to reduce depression, fatigue, anxiety disorders
−
format. In order to code the data measured by the HTQ we reformatted the original binary response ‘Me/My
+
and stress. ·Yoga regulates menopausal symptoms. ·In essence, Yoga is a process of creating a body and mind
−
Partner’ as ‘Yes/No’ and also Convenient/Inconvenient as ‘Yes/No’. We coded participants’ sex, initiation of kiss-
+
that are stepping-stones, not hurdles, to an exuberant and
−
ing, self-reported head-turning direction, and (perceived) convenience/inconvenience (of lip kissing with the
+
fulfilling life.
−
two heads oriented at the same line in space) as dummy variables. Then we studied interdependence of all these
+
−
variables by computing a correlation matrix (data not shown). The purpose of this initial analysis was to have an
+
−
overall idea of the nature of our data.
+
  
−
The main analyses were done using a χ2
+
=PRAYER=
−
-test and binary logistic regression. Because our criterion or depend-
+
Yogic Practice shall start with a prayer or prayerful mood to
−
ent variables (initiation of kissing, head-turning, convenience) were binary and the explanatory variables were
+
enhance the benefits of pr
−
categorical (sex) or continuous (handedness) we chose binary logistic regression analyses to examine the impacts
+
actice.
−
of the explanatory variables on the criterion variables. Though large samples are preferable for a logistic regression
+
−
analysis, simulation studies have offered a rule of thumb that for stable regression models one requires 10 to 15
+
−
observations per explanatory variable85–88. A more recent simulation study has suggested that this rule of thumb
+
−
is too conservative, and that results from any logistic model with the number of observations per explanatory
+
−
variable ranging from 5 to 9 can be reliable89. Some authors have suggested that results from less than 10 obser-
+
−
vations per explanatory variable should be cautiously interpreted87, 90. Briefly, a small sample can be problematic
+
−
when there are a large number of explanatory variables in the study. However, in our study, there were only 2 or 3
+
−
explanatory variables and the number of observations/participants per explanatory variable ranged from 16 to 48.
+
−
Thus the sample size required for a logistic regression analysis was satisfied in our study. We carried out a series of
+
−
binary logistic regression analyses (in addition to a χ2
+
−
-test where appropriate) after ensuring that the data satisfied
+
−
the underlying assumptions (absence of collinearity of the explanatory variables, no outliers in the data). Because
+
−
all the interaction terms fell short of statistical significance we excluded them from the final regression models in
+
−
order to make the models simple and more comprehensive. Through this analysis our study goes beyond all prior
+
−
studies that were mostly based on division of data into a few handedness categories, calculating some descriptive
+
−
statistics (percentages, correlations) and subjecting data to a χ2
+
−
-test only18, 20, 21, 23.
+
  
−
Availability of Materials and Data.
+
'' Saṃgacchadhvaṃ saṃvadadhvaṃ
 +
saṃ vo manāṃsi jānatām
 +
devā bhāgaṃ ya thā pūrve
 +
sañjānānā upāsate '' ||
  
−
A copy of the full HTQ designed and used in the current study can be
+
May you move in harmony; may you speak in unison; let our
−
obtained from the corresponding author via email. The datasets generated and analyzed during the study are also
+
mind be equanimous like in the beginning; let the divinity
−
available in SPSS and/or Excel format from the same author upon reasonable request.
+
manifest in your sacred endeavours.
  
−
=References=
+
SADILAJA / C̣ĀLANA KRIYAS / LOOSENING PRACTICES
  
−
1. Michel, G. F. Right handedness: A consequence of infant supine head orientation preference? Science 212, 685–687 (1981).
+
The C̣ālana Kriyas/loosening practices/Yogic Suksma
 +
Vyāyāmas help to increase microcirculation. These practices
 +
can be done while standing and sitting.
 +
Sthiti: Samasthiti(Alert Posture)
 +
Technique
 +
Stage - i : (Forward and Backward Bending)
  
−
2. Konishi, Y., Mikawa, H. & Suzuki, J. Asymmetrical head turning of preterm infants: Some effects on later postural and functional lateralities. Dev. Med. Child Neurol. 28, 450–457 (1986).
+
o Stand with the feet comfortably apart.
  
−
3. Ververs, I. A. P., de Vries, J. I. P., van Geijn, H. P. & Hopkins, B. Prenatal head position from 12–38 weeks. I. Developmental aspects.Early Hum. Dev. 39, 83–91 (1994).
+
o Keep the hands straight beside the body.
  
−
4. Hopkins, B., Lems, W., Janssen, B. & Butterworth, G. Postural and motor asymmetries in newlyborns. Hum. Neurobiol. 6, 153–156(1987).
+
o This is Samasthiti. This is also called Tādāsana.
  
−
5. Rönnqvist, L. & Hopkins, B. Head position preference in the human newborn: A new look. Child Dev. 69, 13–23 (1998).
+
o Keep your arms on the waist.
  
−
6. Rönnqvist, L., Hopkins, B., van Emmerik, R. & de Groot, L. Lateral biases in spontaneous head turning and the Moro response in the human newborn: Are they both vestibular in origin? Dev. Psychobiol. 33, 339–349 (1998).
+
o While exhaling, move the
 +
head forward slowly and
 +
try to touch the chin to the
 +
chest.
  
−
7. Liederman, J. & Kinsbourne, M. Rightward motor bias of newborns depends on parental right-handedness. Neuropsychologia 18,579–584 (1980a).
+
I. NECK BENDING
  
−
8. Liederman, J. & Kinsbourne, M. The mechanism of neonatal rightward turning bias: A sensory or motor asymmetry? Infant Behaviorand Development 3, 223–238 (1980b).
+
o While inhaling, move the head as far back as is comfortable.
  
−
9. Coryell, J. Infant rightward asymmetries predict right-handedness in childhood. Neuropsychologia 23, 269–271 (1985).
+
o This is one round: repeat 2 rounds.
  
−
10. Gesell, A. & Ames, L. B. The development of handedness. The Journal of Genetic Psychology 70, 155–175 (1947).
+
Stage - ii : (Right and Left bending)
  
−
11. Liederman, J. & Coryell, J. Right-hand preference facilitated by rightward turning biases during infancy. Dev. Psychobiol. 14, 439–450 (1981).
+
o While exhaling, bend the
 +
head slowly to the right;
 +
bring the ear as close as
 +
possible to the shoulder
 +
without rai s ing the
 +
shoulder.
  
−
12. Michel, G. E. & Harkins, D. A. Postural and lateral asymmetries in the ontogeny of handedness during infancy. Dev. Psychobiol. 19, 247–258 (1986).
+
o While inhaling, bring the head to normal position.
  
−
13. Previc, F. H. A general theory concerning the prenatal origins of cerebral lateralization in humans. Psychol. Rev. 98, 299–334 (1991).
+
o Similarly, while exhaling, bend the head to the left side.
  
−
14. Coryell, J. F. & Michel, G. F. How supine postural preferences of infants can contribute toward the development of handedness. Infant Behavior and Development 1, 245–257 (1978).
+
o Inhale and bring the head up to normal position.
  
−
15. Konishi, Y., Kuriyama, M., Mikawa, H. & Suzuki, J. Effect of body position on later postural and functional lateralities of preterm infants. Dev. Med. Child Neurol. 29, 751–757 (1987).
+
o This is one round: repeat 2 rounds.
  
−
16. Loetscher, T., Schwarz, U., Schubiger, M. & Brugger, P. Head turns bias the brain’s internal random generator. Current Biology 18,R60–R62 (2008).
+
Stage - iii : (Right and Left Twisting)
  
−
17. Karim, A. K. M. R., Proulx, M. J. & Likova, L. T. Anticlockwise or clockwise? A dynamic Perception-Action-Laterality model for directionality bias in visuospatial functioning. Neuroscience & Biobehavioral Reviews 68, 669–693 (2016).
+
o Keep the head upright.
  
−
18. Güntürkün, O. Adult persistence of head-turning asymmetry. Nature 421, 711 (2003).
+
o While exhaling,
 +
gently turn the
 +
head to the right so
 +
that the chin is in
 +
line with the
 +
shoulder.
  
−
19. Barrett, D., Greenwood, J. G. & McCullagh, J. F. Kissing laterality and handedness. Laterality: Asymmetries of Body, Brain and Cognition 11, 573–579 (2006).
+
o While inhaling, bring the head to the normal position.
  
−
20. Ocklenburg, S. & Güntürkün, O. Head-turning asymmetries during kissing and their association with lateral preference. Laterality: Asymmetries of Body, Brain and Cognition 14, 79–85 (2009).
+
o Similarly, while exhaling, turn the head to the left.
  
−
21. van der Kamp, J. & Canal-Bruland, R. Kissing right? On the consistency of the head-turning bias in kissing. Laterality: Asymmetries of Body, Brain and Cognition 16, 257–267 (2011).
+
o Inhale and bring the head to the normal position.
  
−
22. Sedgewick, J. R. & Elias, L. J. Family matters: Directionality of turning bias while kissing is modulated by context. Laterality: Asymmetries of Body, Brain and Cognition 21, 662–671 (2016).
+
o This is one round: repeat 2 rounds.
  
−
23. Shaki, S. What’s in a kiss? Spatial experience shapes directional bias during kissing. J. Nonverbal Behav. 37, 43–50 (2013).
+
Stage - iv : Neck Rotation
  
−
24. Chapelain, A. et al. Can population-level laterality stem from social pressures? Evidence from cheek kissing in humans. PLoS ONE 10, e0124477 (2015).
+
o Exhale; bend the head forward trying to touch the chin to
 +
the chest.
  
−
25. Bourne, V. J. & Todd, B. K. When left means right: An explanation of the left cradling bias in terms of right hemisphere specializations. Developmental Science 7, 19–24 (2004).
+
o Inhale; slowly rotate the
 +
head clockwise in a
 +
circular motion, exhale
 +
while coming down
  
−
26. Matheson, E. & Turnbull, O. H. Visual determinants of the leftward cradling bias: A preliminary report. Laterality: Asymmetries of Body, Brain and Cognition 3, 283–288 (1998).
+
o Do a full rotation.
  
−
27. van der Meer, A. & Husby, A. Handedness as a major determinant of functional cradling bias. Laterality: Asymmetries of Body, Brain and Cognition 11, 263–276 (2006).
+
o Then rotate the head in
 +
anti-clockwise direction.
  
−
28. Kiefer, A. K. & Sanchez, D. T. Scripting sexual passivity: A gender role perspective. Personal Relationships 14, 269–290 (2007).
+
o Inhale; go back and exhale, come down.
  
−
29. O’Sullivan, L. F. & Byers, E. S. College students’ incorporation of initiator and restrictor roles in sexual dating interactions. The Journal of Sex Research 29, 435–446 (1992).
+
o This is one round: repeat 2 rounds.
  
−
30. Kim, Y.-M. & Youn, G. Implication of sexual intention on date initiation in the Korean college students. Psychology and Behavioral Sciences 3, 6–11 (2014).
+
Note:
  
−
31. Henrich, J., Heine, S. J. & Norenzayan, A. The weirdest people in the world? Behavioral and Brain Sciences 33, 61–135 (2010).
+
o Move the head as far as possible. Do not over strain.
  
−
32. Kalam, A. Social norms and impediments of women development in Bangladesh. International Journal of Social Science Studies 2, 100–109 (2014).
+
o Keep the shoulders relaxed and steady.
  
−
33. Johnston, D. W., Nicholls, M. E. R., Shah, M. & Shields, M. A. Nature’s experiment? Handedness and early childhood development. Demography 46, 281–301 (2009).
+
o Feel the stretch around the neck and loosening up of the
 +
joints and muscles of the neck.
  
−
34. Lake, D. A. & Bryden, M. P. Handedness and sex differences in hemispheric asymmetry. Brain and Language 3, 266–282 (1976).
+
o Can be practiced sitting in a chair.
  
−
35. Voyer, D. On the magnitude of laterality effects and sex differences in functional lateralities. Laterality: Asymmetries of Body, Brain and Cognition 1, 51–83 (1996).
+
o People with neck pain can do the practice gently especially
 +
when taking the head back to the extent it is comfortable.
  
−
36. Voyer, D. Sex differences in dichotic listening. Brain and Cognition 76, 245–255 (2011).
+
o Elderly people and persons with cervical spondylitis, high
 +
blood pressure may avoid these practices.
  
−
37. Rahman, Q. & Wilson, G. D. Born gay? The psychobiology of human sexual orientation. Personality and Individual Differences 34, 1337–1382 (2003).
+
Sthiti: Samasthiti(Alert Posture)
  
−
38. Andersen, S. L. & Teicher, M. H. Sex differences in dopamine receptors and their relevance to ADHD. Neuroscience & Biobehavioral Reviews 24, 137–141 (2000).
+
Technique
  
−
39. Munro, C. A. et al. Sex differences in striatal dopamine release in healthy adults. Biol. Psychiatry 59, 966–974 (2006).
+
o Keep the legs about 2-3 feet apart.
  
−
40. Previc, F. H. Prenatal influences on brain dopamine and their relevance to the rising incidence of autism. Medical Hypotheses 68,46–60 (2007).
+
o Rise both the arms up to chest level
 +
with palms facing each other and keep
 +
them parallel.
  
−
41. Eisenegger, C., Haushofer, J. & Fehr, E. The role of testosterone in social interaction. Trends in Cognitive Sciences 15, 263–271 (2011).
+
II. TRUNK MOVEMENT
  
−
42. Gladkova, A. I. The regulation of male sexual behavior by the sex hormones. Uspekhi Fiziologicheskikh Nauk 30, 97–105 (1999).
+
Trunk Twisting (Katishakti Vikasak)
  
−
43. Sellers, J. G., Mehl, M. R. & Josephs, R. A. Hormones and personality: Testosterone as a marker of individual differences. J. Res. Pers.41, 126–138 (2007).
+
o While inhaling, move the head as far back as is comfortable.
  
−
44. Carré, J. M. & Olmstead, N. A. Social neuroendocrinology of human aggression: Examining the role of competition-induced testosterone dynamics. Neuroscience 286, 171–186 (2015).
+
o This is one round: repeat 2 rounds.
  
−
45. Terburg, D. & van Honk, J. Approach–avoidance versus dominance–submissiveness: A multilevel neural framework on how testosterone promotes social status. Emot. Rev. 5, 296–302 (2013).
+
Stage - ii : (Right and Left bending)
  
−
46. Bradshaw, J. L. & Bradshaw, J. A. Rotational and turning tendencies in humans: An analog of lateral biases in rats? Int. J. Neurosci. 39, 229–232 (1988).
+
o While exhaling, bend the
 +
head slowly to the right;
 +
bring the ear as close as
 +
possible to the shoulder
 +
without rai s ing the
 +
shoulder.
  
−
47. Mead, L. A. & Hampson, E. A sex difference in turning bias in humans. Behav. Brain Res. 78, 73–79 (1996).
+
o While inhaling, bring the head to normal position.
  
−
48. Mohr, C., Landis, T., Bracha, H. S., Fathi, M. & Brugger, P. Levodopa reverses gait asymmetries related to anhedonia and magical ideation. Eur. Arch. Psychiatry Clin. Neurosci. 255, 33–39 (2005).
+
o Similarly, while exhaling, bend the head to the left side.
  
−
49. Gagnon, J. H. The explicit and implicit use of the scripting perspective in sex research. Annual Review of Sex Research 1, 1–43 (1990).
+
o Inhale and bring the head up to normal position.
  
−
50. Schwartz, P. & Rutter, V. The gender of sexuality 2nd edn (Pine Forge Press, 2000).
+
o This is one round: repeat 2 rounds.
  
−
51. Baumeister, R. F. Gender differences in erotic plasticity: The female sex drive as socially flexible and responsive. Psychological Bulletin 126, 347–374 (2000).
+
Stage - iii : (Right and Left Twisting)
  
−
52. Baumeister, R. F. Gender and erotic plasticity: Sociocultural influences on the sex drive. Sexual and Relationship Therapy 19, 133–139 (2004).
+
o Keep the head upright.
  
−
53. Peplau, L. A. Human sexuality: How do men and women differ? Current Directions in Psychological Science 12, 37–40 (2003).  
+
o While exhaling,
 +
gently turn the
 +
head to the right so
 +
that the chin is in
 +
l i n e w i t h t h e
 +
shoulder.
  
−
54. Batrinos, M. L. Testosterone and aggressive behavior in man. Int. J. Endocrinol. Metab. 10, 563–568 (2012).
+
o While inhaling, bring the head to the normal position.
  
−
55. Radke, S. et al. Testosterone biases the amygdala toward social threat approach. Sci. Adv. 1, e1400074 (2015).
+
o Similarly, while exhaling, turn the head to the left.
  
−
56. van Wingen, G. A. et al. Testosterone increases Amygdala reactivity in middle-aged women to a young adulthood level. Neuropsychopharmacology 34, 539–547 (2009).
+
o Inhale and bring the head to the normal position.
  
−
57. López, H. H., Hay, A. C. & Conklin, P. H. Attractive men induce testosterone and cortisol release in women. Horm. Behav. 56, 84–92 (2009).
+
o This is one round: repeat 2 rounds.
  
−
58. Roney, J. R., Lukaszewski, A. W. & Simmons, Z. L. Rapid endocrine responses of young men to social interactions with young women. Horm. Behav. 52, 326–333 (2007).
+
Stage - iv : Neck Rotation
  
−
59. Mazur, A. & Booth, A. Testosterone and dominance in men. Behav. Brain Sci. 21, 353–363 (1998).
+
o Exhale; bend the head forward trying to touch the chin to
 +
the chest.
  
−
60. Sanfey, A. G. Social decision-making: Insights from game theory and neuroscience. Science 318, 598–602 (2007).
+
o Inhale; slowly rotate the
 +
head clockwise in a
 +
circular motion, exhale
 +
while coming down
  
−
61. Zink, C. F. et al. Know your place: Neural processing of social hierarchy in humans. Neuron 58, 273–283 (2008).
+
o Do a full rotation.
  
−
62. Salamone, J. D. & Correa, M. The mysterious motivational functions of mesolimbic dopamine. Neuron 76, 470–485 (2012).
+
o Then rotate the head in
 +
anti-clockwise direction.
 +
o Inhale; go back and exhale, come down.
  
−
63. Bowers, M. B. Jr., Van Woert, M. & Davis, L. Sexual behavior during L-dopa treatment for Parkinsonism. Am. J. Psychiatry 127, 1691–1693 (1971).
+
o This is one round: repeat 2 rounds.
  
−
64. Brown, E., Brown, G. M., Kofman, O. & Quarrington, B. Sexual function and affect in Parkinsonian men treated with L-dopa. Am. J. Psychiatry 135, 1552–1555 (1978).
+
Note:
  
−
65. Dominguez, J. M. & Hull, E. M. Dopamine, the medial preoptic area, and male sexual behavior. Physiology & Behavior 86, 356–368 (2005).
+
o Move the head as far as possible. Do not over strain.
  
−
66. Heaton, J. P. W. Central neuropharmacological agents and mechanisms in erectile dysfunction: The role of dopamine. Neurosci. Biobehav. Rev. 24, 561–569 (2000).
+
o Keep the shoulders relaxed and steady.
  
−
67. Peters, M., Reimers, S. & Manning, J. T. Hand preference for writing and associations with selected demographic and behavioural variables in 255,100 subjects: The BBC internet study. Brain Cogn. 62, 177–189 (2006).
+
o Feel the stretch around the neck and loosening up of the
 +
joints and muscles of the neck.
  
−
68. Giuliano, F. & Allard, J. Dopamine and male sexual function. Eur Urol. 40, 601–608 (2001).
+
o Can be practiced sitting in a chair.
  
−
69. Hansen, S., Harthon, C., Wallin, E., Löfberg, L. & Svensson, K. The effects of 6-OHDA-induced dopamine depletions in the ventral or dorsal striatum on maternal and sexual behavior in the female rat. Pharmacol. Biochem. Behav. 39, 71–77 (1991).
+
o People with neck pain can do the practice gently especially
 +
when taking the head back to the extent it is comfortable.
  
−
70. Melis, M. R. & Argiolas, A. Dopamine and sexual behavior. Neurosci. Biobehav. Rev. 19, 19–38 (1995).
+
o Elderly people and persons with cervical spondylitis, high
 +
blood pressure may avoid these practices.
  
−
71. Pohjalainen, T., Rinne, J. O., Någren, K., Syvälahti, E. & Hietala, J. Sex differences in the striatal dopamine D2 receptor binding characteristics in vivo. Am. J. Psychiatry 155, 768–773 (1998).
+
Sthiti: Samasthiti(Alert Posture)
  
−
72. Nieoullon, A. Dopamine and the regulation of cognition and attention. Prog. Neurobiol. 67, 53–83 (2002).
+
Technique
  
−
73. Tomasi, D. et al. Dopamine transporters in striatum correlate with deactivation in the default mode network during visuospatial attention. PLoS ONE 4, e6102 (2009).
+
o Keep the legs about 2-3 feet apart.
  
−
74. Tomer, R. et al. Dopamine asymmetries predict orienting bias in healthy individuals. Cerebral Cortex 23, 2899–2904 (2013).
+
o Rise both the arms up to chest level
 +
with palms facing each other and keep
 +
them parallel.
  
−
75. Vitay, J. & Hamker, F. H. On the role of dopamine in cognitive vision. Attention in Cognitive Systems. Theories and Systems from an Interdisciplinary Viewpoint. Lecture Notes in Computer Science 4840, 352–366 (2007).
+
II. TRUNK MOVEMENT
  
−
76. de la Fuente-Fernández, R., Kishore, A., Calne, D. B., Ruth, T. J. & Stoessl, A. J. Nigrostriatal dopamine system and motor lateralization. Behav. Brain Res. 112, 63–68 (2000).
+
Trunk Twisting (Katishakti Vikasak)
  
−
77. Kaasinen, V. Ipsilateral deficits of dopaminergic neurotransmission in Parkinson’s disease. Annals of Clinical and Translational Neurology 3, 21–26 (2016).
+
o While exhaling twist the body towards the left side so that
 +
the right palm touches the left shoulder, come back with
 +
inhalation.
  
−
78. Previc, F. H. Nonright-handedness, central nervous system and related pathology, and its lateralization: Reformulation and synthesis. Developmental Neuropsychology 12, 443–515 (1996).
+
o While exhaling twist the body towards the right side so that
 +
the left palm touches the right shoulder, come back with
 +
inhalation.
  
−
79. Scherfler, C. et al. Left hemispheric predominance of nigrostriatal dysfunction in Parkinson’s disease. Brain 135, 3348–3354 (2012).
+
o This is one round: repeat two more times.
  
−
80. Shi, J., Liu, J. & Qu, Q. Handedness and dominant side of symptoms in Parkinson’s disease. Med. Clin. (Barc) 142, 141–144 (2014).
+
o Relax in Samasthiti.
 +
Note:
 +
o Do slowly with breathing.
 +
o Cardiac patients shall do with care.
 +
o Avoid this practice in case of severe back pain, vertebral
 +
and disc disorders, after abdominal surgery and during
 +
menstruation.
 +
Sthiti: Sama Sthiti(Alert Posture)
 +
Technique
 +
o Inhale, lift your arms up at the shoulder level,
 +
palms facing downwards.
 +
o Exhale, bend the knees and bring down your
 +
body to the squatting position.
 +
o In the final position both the arms and thighs
 +
should be parallel to the ground.
 +
o Inhale, and straighten the body.
 +
o Exhale while bringing down the hands.
 +
o Repeat two more times.
 +
Note:
 +
o Strengthen knees' and hips' joint.
 +
o Avoid this asana in case of acute conditions of arthritics.
 +
III. KNEE MOVEMENT
 +
3 YOGĀSANAS
 +
Tāda means palm tree or mountain. This asana
 +
teaches one to attain stability and firmness and
 +
forms the base for all the standing asana.
 +
Technique
 +
o Stand with feet 2 inches apart.
 +
o Interlock the fingers, and turn the wrist
 +
outwards. Now inhale, raise the arms up and
 +
bring them in line with the shoulders.
 +
o Raise the heels off the floor and balance on the toes. Stay in
 +
this position for 10 -15 seconds.
 +
o Exhale, bring the heels down.
 +
o Release the interlock of the fingers and bring the arms
 +
down parallel to the trunk, and come back to standing
 +
posture.
 +
Benefits
 +
o This asana brings stability in the body, helps to clear up
 +
congestion of the spinal nerves, corrects faulty posture.
 +
o Helps to increase height up to a certain age.
 +
A word of caution
 +
o Avoid lifting the toes in case of acute cardiac problems
 +
varicose veins and vertigo.
 +
Vrḳ śa means tree. The final position of this āsana resembles
 +
the shape of a tree, hence the name.
 +
Technique
 +
o Stand with feet 2 inches apart.
 +
A. STANDING POSTURES
 +
TĀDĀSANA (Palm Tree Posture)
 +
VRḲ ŚĀSANA (The Tree Posture)
  
−
81. Scharine, A. A. & McBeath, M. K. Right-handers and Americans favor turning to the right. Hum. Factors 44, 248–256 (2002).
+
o While exhaling twist the body towards the left side so that
 +
the right palm touches the left shoulder, come back with
 +
inhalation.
 +
o While exhaling twist the body towards the right side so that
 +
the left palm touches the right shoulder, come back with
 +
inhalation.
 +
o This is one round: repeat two more times.
 +
o Relax in Samasthiti.
 +
Note:
 +
o Do slowly with breathing.
 +
o Cardiac patients shall do with care.
 +
o Avoid this practice in case of severe back pain, vertebral
 +
and disc disorders, after abdominal surgery and during
 +
menstruation.
 +
Sthiti: Sama Sthiti(Alert Posture)
 +
Technique
 +
o Inhale, lift your arms up at the shoulder level,
 +
palms facing downwards.
 +
o Exhale, bend the knees and bring down your
 +
body to the squatting position.
 +
o In the final position both the arms and thighs
 +
should be parallel to the ground.
 +
o Inhale, and straighten the body.
 +
o Exhale while bringing down the hands.
 +
o Repeat two more times.
 +
Note:
 +
o Strengthen knees' and hips' joint.
 +
o Avoid this asana in case of acute conditions of arthritics.
 +
III. KNEE MOVEMENT
 +
3 YOGĀSANAS
 +
Tāda means palm tree or mountain. This asana
 +
teaches one to attain stability and firmness and
 +
forms the base for all the standing asana.
 +
Technique
 +
o Stand with feet 2 inches apart.
 +
o Interlock the fingers, and turn the wrist
 +
outwards. Now inhale, raise the arms up and
 +
bring them in line with the shoulders.
 +
o Raise the heels off the floor and balance on the toes. Stay in
 +
this position for 10 -15 seconds.
 +
o Exhale, bring the heels down.
 +
o Release the interlock of the fingers and bring the arms
 +
down parallel to the trunk, and come back to standing
 +
posture.
 +
Benefits
 +
o This asana brings stability in the body, helps to clear up
 +
congestion of the spinal nerves, corrects faulty posture.
 +
o Helps to increase height up to a certain age.
 +
A word of caution
 +
o Avoid lifting the toes in case of acute cardiac problems
 +
varicose veins and vertigo.
 +
Vrḳ śa means tree. The final position of this āsana resembles
 +
the shape of a tree, hence the name.
 +
Technique
 +
o Stand with feet 2 inches apart.
 +
A. STANDING POSTURES
 +
TĀDĀSANA (Palm Tree Posture)
 +
VRḲ ŚĀSANA (The Tree Posture)
  
−
82. Frijhoff, W. In A cultural history of gesture (eds Bremmer, J. & Roodenburg, H.) 210–236 (Cornell University Press, 1991).
+
o Focus on a point in front.
 +
o Exhale, bend the right leg and place the foot on
 +
the inside of the left thigh. The heel should be
 +
touching the perineum.
 +
o Inhale and extend the arms up and join the
 +
palms.
 +
o Stay in the position for 10 to 30 seconds
 +
and breathe normally.
 +
o Exhale and bring the arms and right foot down.
 +
o Relax and repeat the asana by bending the left leg.
 +
Benefits
 +
o Improves neuro-muscular coordination, balance,
 +
endurance and alertness.
 +
o It tones up the leg muscles and rejuvenates the ligaments
 +
also.
 +
A word of caution
 +
o Please avoid this practice in case of arthritis, vertigo and
 +
obesity.
 +
Pāda means feet, hasta means hands. Therefore, Pāda
 +
Hastāsana means taking the palms down towards the feet. This
 +
is also referred as Uttānāsana.
 +
Technique
 +
o Stand straight with feet 2 inches apart.
 +
o Inhale slowly and raise the arms up.
 +
o Stretch up the body from the waist.
 +
o Exhale and bend forward until the trunk is
 +
parallel to the ground.
 +
PĀDA-HASTĀSANA (The Hands to Feet Posture)
 +
o Exhale, and bend forward until the entire
 +
palm rests on the ground.
 +
o Maintain this final posture for 10-30
 +
seconds.
 +
o Those who are having stiff back should bend
 +
according to their capacity.
 +
o Now inhale, come up slowly to the vertical
 +
position and stretch the arms above the head.
 +
o Exhale and slowly return to the starting position in reverse
 +
order.
 +
o Relax in Tādāsana.
 +
Benefits
 +
o Makes the spine flexible, improves digestions, and
 +
prevents constipation and menstrual problems.
 +
A word of caution
 +
o Please avoid this practice in case of cardiac or back
 +
problems, abdominal inflammation, hernia and ulcers,
 +
high myopia, vertigo and during pregnancy.
 +
o Those with vertebral and disc disorders should also avoid
 +
this practice.
 +
Ardha means half. Cạ kra means wheel. In this posture, as the
 +
body takes the shape of a half wheel, hence it is called Ardha
 +
Cạ krāsasna.
 +
Technique
 +
o Support the back at the waist with all the fingers together
 +
pointing forward or downward.
 +
o Drop the head backwards and stretching the neck muscles.
 +
As you inhale, bend backwards from the lumbar region;
 +
exhale and relax.
 +
ARDHA CẠ KRĀSANA (The Half Wheel Posture)
  
−
83. World Medical Association. World Medical Association Declaration of Helsinki: Ethical principles for medical research involving human subjects. Jama 310, 2191 (2013).
+
o Focus on a point in front.
 +
o Exhale, bend the right leg and place the foot on
 +
the inside of the left thigh. The heel should be
 +
touching the perineum.
 +
o Inhale and extend the arms up and join the
 +
palms.
 +
o Stay in the position for 10 to 30 seconds
 +
and breathe normally.
 +
o Exhale and bring the arms and right foot down.
 +
o Relax and repeat the asana by bending the left leg.
 +
Benefits
 +
o Improves neuro-muscular coordination, balance,
 +
endurance and alertness.
 +
o It tones up the leg muscles and rejuvenates the ligaments
 +
also.
 +
A word of caution
 +
o Please avoid this practice in case of arthritis, vertigo and
 +
obesity.
 +
Pāda means feet, hasta means hands. Therefore, Pāda
 +
Hastāsana means taking the palms down towards the feet. This
 +
is also referred as Uttānāsana.
 +
Technique
 +
o Stand straight with feet 2 inches apart.
 +
o Inhale slowly and raise the arms up.
 +
o Stretch up the body from the waist.
 +
o Exhale and bend forward until the trunk is
 +
parallel to the ground.
 +
PĀDA-HASTĀSANA (The Hands to Feet Posture)
 +
o Exhale, and bend forward until the entire
 +
palm rests on the ground.
 +
o Maintain this final posture for 10-30
 +
seconds.
 +
o Those who are having stiff back should bend
 +
according to their capacity.
 +
o Now inhale, come up slowly to the vertical
 +
position and stretch the arms above the head.
 +
o Exhale and slowly return to the starting position in reverse
 +
order.
 +
o Relax in Tādāsana.
 +
Benefits
 +
o Makes the spine flexible, improves digestions, and
 +
prevents constipation and menstrual problems.
 +
A word of caution
 +
o Please avoid this practice in case of cardiac or back
 +
problems, abdominal inflammation, hernia and ulcers,
 +
high myopia, vertigo and during pregnancy.
 +
o Those with vertebral and disc disorders should also avoid
 +
this practice.
 +
Ardha means half. Cạ kra means wheel. In this posture, as the
 +
body takes the shape of a half wheel, hence it is called Ardha
 +
Cạ krāsasna.
 +
Technique
 +
o Support the back at the waist with all the fingers together
 +
pointing forward or downward.
 +
o Drop the head backwards and stretching the neck muscles.
 +
As you inhale, bend backwards from the lumbar region;
 +
exhale and relax.
 +
ARDHA CẠ KRĀSANA (The Half Wheel Posture)
  
−
84. Oldfield, R. The assessment and analysis of handedness: The Edinburgh Inventory. Neuropsychologia 9, 97–113 (1971).
+
o Stay here for 10-30 seconds with normal breathing.
 +
o Inhale and slowly come up.
 +
Benefits
 +
o Ardha Cạ krāsana makes the spine flexible and
 +
strengthens the spinal nerves.
 +
o Strengthens the neck muscles, and improves
 +
breathing capacity.
 +
o Helps in cervical spondylitis.
 +
A word of caution
 +
o Avoid this posture in case of vertigo or a tendency to
 +
giddiness.
 +
o Hypertensive patients shall bend with care.
 +
Trikonạ means triangle. Tri means three and kona is an angle.
 +
As the āsana resembles three arms triangles made by the trunk
 +
and the limbs, it has been named Trikoṇāsana.
 +
Technique
 +
o Stand with your feet comfortably
 +
apart.
 +
o Slowly raise both the arms
 +
sideways till they are horizontal.
 +
o Exhale, slowly bend to the right
 +
side and place the right hand
 +
just behind the right foot.
 +
o The left arm is straight up, in line with the right arm.
 +
o Turn the left palm forward.
 +
o Turn your head and gaze at the tip of the left middle finger.
 +
o Remain in the posture for 10-30 seconds with normal
 +
breathing.
 +
TRIKOṆĀSANA (The Triangle Posture)
 +
o As you inhale slowly come up.
 +
o Repeat for the left side.
 +
Benefits
 +
o Prevents flat foot.
 +
o Strengthens calf, thigh and waist muscles.
 +
o Makes the spine flexible, improves lungs capacity.
 +
A word of caution
 +
o Avoid this posture in case of slipped disc, sciatica, and after
 +
undergoing abdominal surgery.
 +
o Do not do beyond limits and overdo the lateral stretch.
 +
o If one cannot touch the feet, one can reach for the knees
 +
instead.
 +
Bhadhrameans firm or auspicious.
 +
Sthiti: Long sitting posture (
 +
Technique
 +
o Sit erect with the legs stretchedout straight
 +
in the front.
 +
o Keep the hands beside the hips. This is
 +
Dandāsana.
 +
o Now put the soles of your feet together.
 +
o Exhale and clasp your hands together
 +
over your toes. Pull your heels as close as
 +
possible up to perineum region.
 +
o If your thighs are not touching or are
 +
not close to the floor, place a soft
 +
cushion underneath the knees for
 +
support. This is the final position.
 +
o Stay here for some time
 +
B. SITTING POSTURES
 +
BHADRĀSANA (The Firm/ Auspicious Posture)
 +
Viṣrāmāsana)
  
−
85. Babyak, M. A. What you see may not be what you get: A brief, nontechnical introduction to overfitting in regression-type models. Psychosom. Med. 66, 411–421 (2004).
+
o Stay here for 10-30 seconds with normal breathing.
 +
o Inhale and slowly come up.
 +
Benefits
 +
o Ardha Cạ krāsana makes the spine flexible and
 +
strengthens the spinal nerves.
 +
o Strengthens the neck muscles, and improves
 +
breathing capacity.
 +
o Helps in cervical spondylitis.
 +
A word of caution
 +
o Avoid this posture in case of vertigo or a tendency to
 +
giddiness.
 +
o Hypertensive patients shall bend with care.
 +
Trikonạ means triangle. Tri means three and kona is an angle.
 +
As the āsana resembles three arms triangles made by the trunk
 +
and the limbs, it has been named Trikoṇāsana.
 +
Technique
 +
o Stand with your feet comfortably
 +
apart.
 +
o Slowly raise both the arms
 +
sideways till they are horizontal.
 +
o Exhale, slowly bend to the right
 +
side and place the right hand
 +
just behind the right foot.
 +
o The left arm is straight up, in line with the right arm.
 +
o Turn the left palm forward.
 +
o Turn your head and gaze at the tip of the left middle finger.
 +
o Remain in the posture for 10-30 seconds with normal
 +
breathing.
 +
TRIKOṆĀSANA (The Triangle Posture)
 +
o As you inhale slowly come up.
 +
o Repeat for the left side.
 +
Benefits
 +
o Prevents flat foot.
 +
o Strengthens calf, thigh and waist muscles.
 +
o Makes the spine flexible, improves lungs capacity.
 +
A word of caution
 +
o Avoid this posture in case of slipped disc, sciatica, and after
 +
undergoing abdominal surgery.
 +
o Do not do beyond limits and overdo the lateral stretch.
 +
o If one cannot touch the feet, one can reach for the knees
 +
instead.
 +
Bhadhrameans firm or auspicious.
 +
Sthiti: Long sitting posture (
 +
Technique
 +
o Sit erect with the legs stretchedout straight
 +
in the front.
 +
o Keep the hands beside the hips. This is
 +
Dandāsana.
 +
o Now put the soles of your feet together.
 +
o Exhale and clasp your hands together
 +
over your toes. Pull your heels as close as
 +
possible up to perineum region.
 +
o If your thighs are not touching or are
 +
not close to the floor, place a soft
 +
cushion underneath the knees for
 +
support. This is the final position.
 +
o Stay here for some time
 +
B. SITTING POSTURES
 +
BHADRĀSANA (The Firm/ Auspicious Posture)
 +
Viṣrāmāsana)
  
−
86. Concato, J., Peduzzi, P., Holfold, T. R. & Feinstein, A. R. Importance of events per independent variable in proportional hazards
+
Benefits
 +
o Keeps the body firm and stabilize the mind.
 +
o Keeps the knees and hip joints healthy.
 +
o Helps to relieve knee pain.
 +
o Acts on the abdominal organs and releases any tension in
 +
the abdomen.
 +
o Benefits women by relieving abdominal pain often
 +
experienced during menstruation.
 +
A word of caution
 +
Avoid this practice in case of severe arthritis and sciatica.
 +
Usṭ ṛ a means camel. The final version of this āsana resembles
 +
the hump of a camel. In this version, only the first stage (half) of
 +
the āsana is being practiced.
 +
Technique
 +
o Sit in Visṛ m sana.
 +
o Come to Dandāsana.
 +
o Fold your legs and sit on your heels.
 +
o Keep the thighs close and big toes touching.
 +
o Place the hands on the knees.
 +
o The head and back should be straight.
 +
o This is Vajrāsana.
 +
o Stand on your knees.
 +
o Place the hands on the waist with fingers
 +
pointing downward.
 +
o Keep the elbows and shoulders parallel.
 +
ARDHA USṬ Ṛ ĀSANA (The Half Camel Posture)
 +
Sthiti: Long sitting posture (Viṣrāmāsana)
 +
ā ā
 +
o Bend the head back and stretch the neck
 +
muscles; inhale and bend the trunk
 +
backwards as much as possible. As you
 +
exhale, relax.
 +
o Keep the thighs perpendicular to the ground.
 +
o Remain in the posture for 10-30 seconds
 +
with normal breathing.
 +
o Return with inhalation; sit in Vajrāsana.
 +
o Relax in
 +
Note
 +
o If you can reach the heels, you can place your hands on
 +
them and bend backwards. This is called Uṣtrāsana.
 +
Benefits
 +
o Relieves constipation and back pain.
 +
o Increases blood circulation to the head and cardiac region.
 +
A word of caution
 +
o In case of hernia and abdominal injuries, arthritis, vertigo
 +
and pregnancy, please avoid doing this āsana.
 +
Śaśanḳ ameans hare.
 +
Sthiti: Vajrāsana
 +
Technique
 +
o Sit in Vajrāsana.
 +
o Spread both the knees wide apart, keep the big toes
 +
touching.
 +
o Keep the palms between the knees.
 +
o Exhale and slowly stretch them full length.
 +
o Bend forward and place the chin
 +
on the ground.
 +
Visṛ āmāsana.
 +
ŚAŚĀNKĀSANA (The Hare Posture)
  
−
analysis. I. Background, goals, and general strategy. J. Clin. Epidemiol. 48, 1495–501 (1995).
+
Benefits
 +
o Keeps the body firm and stabilize the mind.
 +
o Keeps the knees and hip joints healthy.
 +
o Helps to relieve knee pain.
 +
o Acts on the abdominal organs and releases any tension in
 +
the abdomen.
 +
o Benefits women by relieving abdominal pain often
 +
experienced during menstruation.
 +
A word of caution
 +
Avoid this practice in case of severe arthritis and sciatica.
 +
Usṭ ṛ a means camel. The final version of this āsana resembles
 +
the hump of a camel. In this version, only the first stage (half) of
 +
the āsana is being practiced.
 +
Technique
 +
o Sit in Visṛ m sana.
 +
o Come to Dandāsana.
 +
o Fold your legs and sit on your heels.
 +
o Keep the thighs close and big toes touching.
 +
o Place the hands on the knees.
 +
o The head and back should be straight.
 +
o This is Vajrāsana.
 +
o Stand on your knees.
 +
o Place the hands on the waist with fingers
 +
pointing downward.
 +
o Keep the elbows and shoulders parallel.
 +
ARDHA USṬ Ṛ ĀSANA (The Half Camel Posture)
 +
Sthiti: Long sitting posture (Viṣrāmāsana)
  
−
87. Peduzzi, P., Concato, J., Feinstein, A. R. & Holford, T. R. Importance of events per independent variable in proportional hazards regression analysis. II. Accuracy and precision of regression estimates. J. Clin. Epidemiol. 48, 1503–1510 (1995).
+
o Bend the head back and stretch the neck
 +
muscles; inhale and bend the trunk
 +
backwards as much as possible. As you
 +
exhale, relax.
 +
o Keep the thighs perpendicular to the ground.
 +
o Remain in the posture for 10-30 seconds
 +
with normal breathing.
 +
o Return with inhalation; sit in Vajrāsana.
 +
o Relax in
 +
Note
 +
o If you can reach the heels, you can place your hands on
 +
them and bend backwards. This is called Uṣtrāsana.
 +
Benefits
 +
o Relieves constipation and back pain.
 +
o Increases blood circulation to the head and cardiac region.
 +
A word of caution
 +
o In case of hernia and abdominal injuries, arthritis, vertigo
 +
and pregnancy, please avoid doing this āsana.
 +
Śaśanḳ ameans hare.
 +
Sthiti: Vajrāsana
 +
Technique
 +
o Sit in Vajrāsana.
 +
o Spread both the knees wide apart, keep the big toes
 +
touching.
 +
o Keep the palms between the knees.
 +
o Exhale and slowly stretch them full length.
 +
o Bend forward and place the chin
 +
on the ground.
 +
Visṛ āmāsana.
 +
ŚAŚĀNKĀSANA (The Hare Posture)
  
−
88. Peduzzi, P., Concato, J., Kemper, E., Holford, T. R. & Feinstein, A. R. A simulation study of the number of events per variable in logistic regression. J. Clin. Epidemiol. 49, 1373–1379 (1996).
+
o Keep the arms parallel.
 +
o Look in front and maintain the posture.
 +
o Inhale and come up.
 +
o Exhale and come back to Vajrāsan.
 +
o Stretch your legs back to Visṛ āmāsan
 +
Benefits
 +
o It helps to reduce stress, anger etc
 +
o It tones up reproductive organs, relieves constipation,
 +
improves digestion and relieves back pain.
 +
A word of caution
 +
o Please avoid this posture in case of acute backache.
 +
o Patients with osteoarthritis of the knees should exercise
 +
with caution or avoid Vajrāsana.
 +
Vakra means twisted. In this āsana, the spine is twisted which
 +
has a rejuvenating effect on its functioning.
 +
Sthiti: Dandāsana
 +
Technique
 +
o Bend the right leg, and place the right foot beside the left
 +
knee.
 +
o As you exhale, twist the body to the right.
 +
o Bring the left arm around the right knee and
 +
clasp the right big toe or place the palm
 +
beside right foot.
 +
o Take the right arm back and keep the
 +
palm on the ground with the back
 +
straight.
 +
o Remain in the posture for
 +
10-30 seconds with normal breathing and relax.
 +
VAKRĀSANA (The Spinal Twist Posture)
 +
o Take out your hands with exhalation and relax
 +
o Repeat the same on the other side.
 +
Benefits
 +
o Increases flexibility of the spine.
 +
o Helps to overcome constipation, dyspepsia.
 +
o Stimulates pancreas and helps in the management of
 +
diabetes.
 +
A word of caution
 +
o Please avoid this posture in case of severe back pain,
 +
vertebral and disc disorders, after abdominal surgery and
 +
during menstruation.
 +
Bhujanga means snake or cobra. In this āsana, the body is
 +
raised like hood of a snake.
 +
Stithi: Prone posture or Makarāsana
 +
Technique
 +
o Lie down on your stomach, rest
 +
you head on your hands and relax
 +
the body.
 +
o Now join your legs and stretch
 +
your arms.
 +
o Keep the forehead on the ground.
 +
o Now place your hands just beside the body; keep palms and
 +
elbows on the ground.
 +
o As you inhale slowly, lift the chin and chest come up to navel
 +
region.
 +
o Stay there comfortably.
 +
o This is called Sarala Bhujangāsana.
 +
C. PRONE POSTURES
 +
BHUJANGĀSANA (The Cobra Posture)
 +
Sarala
 +
Bhujangāsana
  
−
89. Vittinghoff, E. & McCulloch, C. E. Relaxing the rule of ten events per variable in logistic and Cox regression. Am. J. Epidemiol. 165,710–718 (2007).
+
o Keep the arms parallel.
 +
o Look in front and maintain the posture.
 +
o Inhale and come up.
  
−
90. Harrell, F. E., Lee, K. L. & Mark, D. B. Multivariable prognostic models: Issues in developing models, evaluating assumptions and adequacy, and measuring and reducing errors. Stat. Med. 15, 361–387 (1996).
+
o Exhale and come back to Vajrāsan.
  
 +
o Stretch your legs back to Visṛ āmāsan
 +
Benefits
 +
o It helps to reduce stress, anger etc
 +
o It tones up reproductive organs, relieves constipation,
 +
improves digestion and relieves back pain.
 +
A word of caution
 +
o Please avoid this posture in case of acute backache.
 +
o Patients with osteoarthritis of the knees should exercise
 +
with caution or avoid Vajrāsana.
 +
Vakra means twisted. In this āsana, the spine is twisted which
 +
has a rejuvenating effect on its functioning.
 +
Sthiti: Dandāsana
 +
Technique
 +
o Bend the right leg, and place the right foot beside the left
 +
knee.
 +
o As you exhale, twist the body to the right.
 +
o Bring the left arm around the right knee and
 +
clasp the right big toe or place the palm
 +
beside right foot.
 +
o Take the right arm back and keep the
 +
palm on the ground with the back
 +
straight.
 +
o Remain in the posture for
 +
10-30 seconds with normal breathing and relax.
 +
VAKRĀSANA (The Spinal Twist Posture)
 +
o Take out your hands with exhalation and relax
 +
o Repeat the same on the other side.
 +
Benefits
 +
o Increases flexibility of the spine.
 +
o Helps to overcome constipation, dyspepsia.
 +
o Stimulates pancreas and helps in the management of
 +
diabetes.
 +
A word of caution
 +
o Please avoid this posture in case of severe back pain,
 +
vertebral and disc disorders, after abdominal surgery and
 +
during menstruation.
 +
Bhujanga means snake or cobra. In this āsana, the body is
 +
raised like hood of a snake.
 +
Stithi: Prone posture or Makarāsana
 +
Technique
 +
o Lie down on your stomach, rest
 +
you head on your hands and relax
 +
the body.
 +
o Now join your legs and stretch
 +
your arms.
 +
o Keep the forehead on the ground.
 +
o Now place your hands just beside the body; keep palms and
 +
elbows on the ground.
 +
o As you inhale slowly, lift the chin and chest come up to navel
 +
region.
 +
o Stay there comfortably.
 +
o This is called Sarala Bhujangāsana.
 +
C. PRONE POSTURES
 +
BHUJANGĀSANA (The Cobra Posture)
 +
Sarala
 +
Bhujangāsana
  
−
Acknowledgements
+
o Now come back and place your
 +
forehead on the ground.
 +
o Keep your palms besides the
 +
chest where your elbows were
 +
and raise the elbows.
 +
o Inhale; slowly lift the chin and
 +
chest up to navel region.
 +
This is Bhujangāsana.
 +
o Exhale, rest your forehead on the ground and place your
 +
palms and rest your head on the palms and spread your
 +
legs and relax.
 +
Note:
 +
o Keep the legs firm so that no load or strain is felt on the
 +
lumbar spine.
 +
Benefits
 +
This āsana is best for stress management.
 +
o It reduces abdominal fat and alleviates constipation.
 +
o It also helps to remove backache and bronchial problems.
 +
A word of caution
 +
o Those who have undergone abdominal surgery should
 +
avoid this asana for 2-3 months.
 +
o Those who suffer from hernia, ulcers should not practice
 +
this asana.
 +
Śalaba means a locust.
 +
Sthiti: Prone posture; Makarāsana
 +
Technique
 +
o Lie down on your stomach in Makarāsana.
 +
o Rest the chin on the floor; keep both hands beside the body;
 +
palms facing upwards
 +
o
 +
ŚALABHĀSANA (The Locust Posture)
 +
o Inhale, raise the legs off
 +
the floor as much as you
 +
can without bending the
 +
knees.
 +
o Extend the arms and legs well to ease the lift of the body off
 +
the floor.
 +
o Stay in this position for 10-20 seconds breathing normally.
 +
o Exhale, bring the legs down towards the floor.
 +
o Rest for a few seconds in Makarāsana.
 +
Note:
 +
o Pull up the knee caps and squeeze the buttocks to improve
 +
the posture. This āsana is more beneficial when performed
 +
afterBhujangāsana
 +
Benefits
 +
o Helps in sciatica and lower backache.
 +
o Tones the hip muscles and those in the kidney region.
 +
o Reduces fat on the thighs and buttocks; good in weight
 +
management
 +
o Helps the abdominal organs aiding digestion
 +
A word of caution
 +
o Cardiac patients should avoid this posture. Please proceed
 +
cautiously in case of sever lower back pain.
 +
o People with high blood pressure, peptic ulcers and hernia
 +
should also avoid this posture.
 +
In Sanskrit, Makara means crocodile. In this āsana, the body
 +
resembles a crocodile.
 +
Sthiti: Prone relaxation posture
 +
MAKARĀSANA (The Crocodile Posture)
 +
Bhujangāsana
  
−
A. K. M. Rezaul Karim was supported by Envision Research Institute with a postdoctoral fellowship during the preparation and submission of this work, and Michael J. Proulx is supported with a grant from the EPSRC (EP/J017205/1).
+
o Now come back and place your
 +
forehead on the ground.
 +
o Keep your palms besides the
 +
chest where your elbows were
 +
and raise the elbows.
 +
o Inhale; slowly lift the chin and
 +
chest up to navel region.
 +
This is Bhujangāsana.
 +
o Exhale, rest your forehead on the ground and place your
 +
palms and rest your head on the palms and spread your
 +
legs and relax.
 +
Note:
 +
o Keep the legs firm so that no load or strain is felt on the
 +
lumbar spine.
 +
Benefits
 +
This āsana is best for stress management.
 +
o It reduces abdominal fat and alleviates constipation.
 +
o It also helps to remove backache and bronchial problems.
 +
A word of caution
 +
o Those who have undergone abdominal surgery should
 +
avoid this asana for 2-3 months.
 +
o Those who suffer from hernia, ulcers should not practice
 +
this asana.
 +
Śalaba means a locust.
 +
Sthiti: Prone posture; Makarāsana
 +
Technique
 +
o Lie down on your stomach in Makarāsana.
 +
o Rest the chin on the floor; keep both hands beside the body;
 +
palms facing upwards
 +
o
 +
ŚALABHĀSANA (The Locust Posture)
 +
o Inhale, raise the legs off
 +
the floor as much as you
 +
can without bending the
 +
knees.
 +
o Extend the arms and legs well to ease the lift of the body off
 +
the floor.
 +
o Stay in this position for 10-20 seconds breathing normally.
 +
o Exhale, bring the legs down towards the floor.
 +
o Rest for a few seconds in Makarāsana.
 +
Note:
 +
o Pull up the knee caps and squeeze the buttocks to improve
 +
the posture. This āsana is more beneficial when performed
 +
afterBhujangāsana
 +
Benefits
 +
o Helps in sciatica and lower backache.
 +
o Tones the hip muscles and those in the kidney region.
 +
o Reduces fat on the thighs and buttocks; good in weight
 +
management
 +
o Helps the abdominal organs aiding digestion
 +
A word of caution
 +
o Cardiac patients should avoid this posture. Please proceed
 +
cautiously in case of sever lower back pain.
 +
o People with high blood pressure, peptic ulcers and hernia
 +
should also avoid this posture.
 +
In Sanskrit, Makara means crocodile. In this āsana, the body
 +
resembles a crocodile.
 +
Sthiti: Prone relaxation posture
 +
MAKARĀSANA (The Crocodile Posture)
 +
Bhujangāsana
  
−
Author Contributions
+
Technique
 +
o Lie down on your stomach with
 +
the feet wide apart, feet
 +
pointing outward.
 +
o Bend both the arms and
 +
place the right hand on the left hand.
 +
o Place the forehead on your hands.
 +
o Keep the eyes closed. This is Makarāsana.
 +
o This asana is practiced for relaxation in all prone postures.
 +
Benefits
 +
o Promotes relaxation of the lower back.
 +
o Helps in recovery of back problems.
 +
o Indicated for all orthopedic ailments.
 +
o Indicated to counter stress and anxiety.
 +
A word of caution
 +
o Avoid this practice in case of low blood pressure, severe
 +
cardiac problems and pregnancy.
 +
Setubandha means formation of bridge. In this posture, the
 +
body is positioned like a bridge, hence the name. This is also
 +
called as Cạ tusp̣ ādāsana.
 +
Sthiti: Supine lying; Śavāsana.
 +
Technique
 +
o Bend both the legs at the knees
 +
and bring the heels near the
 +
buttocks.
 +
o Hold both the ankles firmly; keep the knees and feet in one
 +
straight line.
 +
D. SUPINE POSTURES
 +
ŚETUBANDHĀSANA (The Bridge Posture)
 +
o Inhale; slowly raise your buttocks and trunk up as much as
 +
you can to form bridge.
 +
o Remain in this position for 10-30 seconds, with normal
 +
breathing.
 +
o Exhale, slowly return to the original position and relax in
 +
Śavāsana.
 +
Note
 +
o In the final position, the shoulders and head remain in
 +
contact with the floor.
 +
o If required, in the final position, you can support your body
 +
at the waist with your hands.
 +
Benefits
 +
o Relieves depression and anxiety. Strengthens lower back
 +
muscles.
 +
o Stretches abdominal organs, improves digestion and helps
 +
to relieve constipation.
 +
A word of caution
 +
o People suffering from ulcers and hernia, and women in
 +
advanced stages of pregnancy should not practice this
 +
asana.
 +
Pavan means wind and mukta means to release or to make free.
 +
As the name suggests, this asana is useful in removing wind or
 +
flatulence from the stomach and intestines.
 +
Sthiti: Śavāsana
 +
Technique
 +
o Lie down flat on the back.
 +
o Bend both the knees and
 +
bring the thighs to the chest.
 +
o Interlock the fingers and clasp the shin below knees.
 +
PAVANAMUKTĀSANA (The Wind Releasing Posture)
  
−
A. K. M. R. Karim designed the study and the study questionnaires, reviewed the literature, analyzed and
+
Technique
−
interpreted the data, and prepared the initial and final drafts of the manuscript. M. J. Proulx and A. A. de Sousa
+
o Lie down on your stomach with
−
significantly contributed in the interpretation of data and critical appraisal of the manuscript drafts. C. Karmaker,
+
the feet wide apart, feet
−
A. Rahman, F. Karim and N. Nigar administered the survey, and C. Karmaker and A. Rahman also contributed in
+
pointing outward.
−
the organization of data (data checking, coding and entry), all under the supervision of the first author.
+
o Bend both the arms and
 +
place the right hand on the left hand.
 +
o Place the forehead on your hands.
 +
o Keep the eyes closed. This is Makarāsana.
 +
o This asana is practiced for relaxation in all prone postures.
 +
Benefits
 +
o Promotes relaxation of the lower back.
 +
o Helps in recovery of back problems.
 +
o Indicated for all orthopedic ailments.
 +
o Indicated to counter stress and anxiety.
 +
A word of caution
 +
o Avoid this practice in case of low blood pressure, severe
 +
cardiac problems and pregnancy.
 +
Setubandha means formation of bridge. In this posture, the
 +
body is positioned like a bridge, hence the name. This is also
 +
called as Cạ tusp̣ ādāsana.
 +
Sthiti: Supine lying; Śavāsana.
 +
Technique
 +
o Bend both the legs at the knees
 +
and bring the heels near the
 +
buttocks.
 +
o Hold both the ankles firmly; keep the knees and feet in one
 +
straight line.
 +
D. SUPINE POSTURES
 +
ŚETUBANDHĀSANA (The Bridge Posture)
 +
o Inhale; slowly raise your buttocks and trunk up as much as
 +
you can to form bridge.
 +
o Remain in this position for 10-30 seconds, with normal
 +
breathing.
 +
o Exhale, slowly return to the original position and relax in
 +
Śavāsana.
 +
Note
 +
o In the final position, the shoulders and head remain in
 +
contact with the floor.
 +
o If required, in the final position, you can support your body
 +
at the waist with your hands.
 +
Benefits
 +
o Relieves depression and anxiety. Strengthens lower back
 +
muscles.
 +
o Stretches abdominal organs, improves digestion and helps
 +
to relieve constipation.
 +
A word of caution
 +
o People suffering from ulcers and hernia, and women in
 +
advanced stages of pregnancy should not practice this
 +
asana.
 +
Pavan means wind and mukta means to release or to make free.
 +
As the name suggests, this asana is useful in removing wind or
 +
flatulence from the stomach and intestines.
 +
Sthiti: Śavāsana
 +
Technique
 +
o Lie down flat on the back.
 +
o Bend both the knees and
 +
bring the thighs to the chest.
 +
o Interlock the fingers and clasp the shin below knees.
 +
PAVANAMUKTĀSANA (The Wind Releasing Posture)
  
−
Additional Information
+
Exhale; rise the head till your chin touches the knees and
 +
relax.
 +
o This is Pavanamuktāsana.
 +
Bring the head back to the ground.
 +
While exhaling, lower the legs to the floor.
 +
Rest in Śavāsana
 +
Note
 +
o Synchronise your breathing with the leg movement.
 +
o While touching the knee with the nose/ forehead, you
 +
should be able to feel the lumbar region stretch; keep the
 +
eyes closed and focus your attention on the lumbar region.
 +
Benefits
 +
o Removes constipation; gives relief from flatulence,
 +
decreases the bloating sensation in the abdomen and aids
 +
digestion.
 +
o Offers deep internal pressure, massage and stretching of
 +
the highly complicated network of muscles, ligaments and
 +
tendons in the pelvis and waist region.
 +
o It tones up the back muscles and spinal nerves.
 +
A word of caution
 +
o Please avoid this practice in case of abdominal injuries,
 +
hernia, sciatica or severe back pain and during pregnancy.
 +
Sava means dead body. The final position in this āsana
 +
resembles a dead body.
 +
Sthiti: Supine Relaxation Posture
 +
Technique
 +
o Lie down on your back with arms and legs comfortably
 +
apart.
 +
ŚAVĀSANA (The Dead Body Posture)
 +
o Palms facing upward; eyes closed.
 +
o Relax the whole body consciously.
 +
o Become aware of natural breath
 +
and allow it to become
 +
rhythmic and slow.
 +
o Remain in the position till you feel refresh and relax.
 +
Benefits
 +
o Helps to relieve all kinds of tensions and gives rest to both
 +
body and mind.
 +
o Relaxes the whole psycho-physiological system.
 +
o The mind, which is constantly attracted to the outer world,
 +
takes a U-turn and moves inwards, thus gradually getting
 +
absorbed; as the mind turns quiet and absorbed, the
 +
practitioner remains undisturbed by the external
 +
environment.
 +
o It is found very beneficial in the management of stress and
 +
its consequences.
 +
KAPĀLABHĀTI
 +
Sthiti: Any meditative posture eg Suḳāsana/Padmāsana/
 +
Vajrāsana
 +
Technique
 +
o Sit in any meditative posture.
 +
o Close the eyes and relax the whole
 +
body.
 +
o Inhale deeply through both
 +
nostrils, expand the chest.
 +
o Expel the breath with
 +
forceful contractions of the
 +
abdominal muscles and relax.
  
−
Competing Interests: The authors declare that they have no competing interests.
+
Exhale; rise the head till your chin touches the knees and
−
Publisher's note: Springer Nature remains neutral with regard to jurisdictional claims in published maps and
+
relax.
−
institutional affiliations.
+
o This is Pavanamuktāsana.
 +
Bring the head back to the ground.
 +
While exhaling, lower the legs to the floor.
 +
Rest in Śavāsana
 +
Note
 +
o Synchronise your breathing with the leg movement.
 +
o While touching the knee with the nose/ forehead, you
 +
should be able to feel the lumbar region stretch; keep the
 +
eyes closed and focus your attention on the lumbar region.
 +
Benefits
 +
o Removes constipation; gives relief from flatulence,
 +
decreases the bloating sensation in the abdomen and aids
 +
digestion.
 +
o Offers deep internal pressure, massage and stretching of
 +
the highly complicated network of muscles, ligaments and
 +
tendons in the pelvis and waist region.
 +
o It tones up the back muscles and spinal nerves.
 +
A word of caution
 +
o Please avoid this practice in case of abdominal injuries,
 +
hernia, sciatica or severe back pain and during pregnancy.
 +
Sava means dead body. The final position in this āsana
 +
resembles a dead body.
 +
Sthiti: Supine Relaxation Posture
 +
Technique
 +
o Lie down on your back with arms and legs comfortably
 +
apart.
 +
ŚAVĀSANA (The Dead Body Posture)
 +
o Palms facing upward; eyes closed.
 +
o Relax the whole body consciously.
 +
o Become aware of natural breath
 +
and allow it to become
 +
rhythmic and slow.
 +
o Remain in the position till you feel refresh and relax.
 +
Benefits
 +
o Helps to relieve all kinds of tensions and gives rest to both
 +
body and mind.
 +
o Relaxes the whole psycho-physiological system.
 +
o The mind, which is constantly attracted to the outer world,
 +
takes a U-turn and moves inwards, thus gradually getting
 +
absorbed; as the mind turns quiet and absorbed, the
 +
practitioner remains undisturbed by the external
 +
environment.
 +
o It is found very beneficial in the management of stress and
 +
its consequences.
 +
KAPĀLABHĀTI
 +
Sthiti: Any meditative posture eg Suḳāsana/Padmāsana/
 +
Vajrāsana
 +
Technique
 +
o Sit in any meditative posture.
 +
o Close the eyes and relax the whole
 +
body.
 +
o Inhale deeply through both
 +
nostrils, expand the chest.
 +
o Expel the breath with
 +
forceful contractions of the
 +
abdominal muscles and relax.
  
−
Open Access
+
o Do not strain.
 +
o Continue active/forceful exhalation and passive inhalation.
 +
o Complete 30 rapid breaths, then take a deep breath and
 +
exhale slowly.
 +
o This is one round of Kapālabh ti.
 +
o Each round shall be followed by deep breathing.
 +
o Repeat 2 more rounds.
 +
Breathing: Forceful exhalation by contracting the abdominal
 +
muscles, without any undue movements in the chest and
 +
shoulder region. Inhalation should be passive throughout the
 +
practice.
 +
Number of rounds: Beginners can practice up to 3 rounds of
 +
20 breaths each. The count and rounds can be increased
 +
gradually over a period of time.
 +
Benefits
 +
o Kapālabhāti purifies the frontal air sinuses; helps to
 +
overcome cough disorders.
 +
o It is useful in treating cold, rhinitis, sinusitis, asthma and
 +
bronchial infections.
 +
o It rejuvenates whole body, and keeps the face young and
 +
vibrant.
 +
o It balances and strengthens the nervous system and tones
 +
up the digestive system.
 +
A word of caution
 +
o Please avoid this practice in case of cardiac conditions and
 +
giddiness, high blood pressure, vertigo, chronic bleeding in
 +
the nose, epilepsy, migraine, stroke, hernia and gastric
 +
ulcers.
  
−
This article is licensed under a Creative Commons Attribution 4.0 International
+
5 PRĀNẠ̄ YĀMA
−
License, which permits use, sharing, adaptation, distribution and reproduction in any medium or
+
The main characteristic feature of this prānạ̄ yāma is alternate
−
format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Cre-
+
breathing through the left and right nostrils without or with
−
ative Commons license, and indicate if changes were made. The images or other third party material in this
+
retention of breath (kumbhaka).
−
article are included in the article’s Creative Commons license, unless indicated otherwise in a credit line to the
+
Sthiti:Any meditative posture.
−
material. If material is not included in the article’s Creative Commons license and your intended use is not per-
+
Technique
−
mitted by statutory regulation or exceeds the permitted use, you will need to obtain permission directly from the
+
o Sit in any meditative posture.
−
copyright holder. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/.
+
o Keep the spine and head straight with
 +
eyes closed.
 +
o Relax the body with few deep breaths.
 +
o Keep the left palm on the left knee in Jnāna mudra.
 +
The right hand should be in Nāsāgra mudra.
 +
o Place the ring and small fingers on the left nostril; fold the
 +
middle and index finger. Place the right thumb on the right
 +
nostril;
 +
o Breathe in from the left nostril; then close the left nostril
 +
with the small and ring fingers and release the thumb from
 +
the right nostril; exhale through the right nostril.
 +
o Next, inhale through the right nostril.
 +
o At the end of inhalation, close the right nostril, open the left
 +
nostril and exhale through it.
 +
o This complete process is one round of the Nādiśodhana or
 +
Anuloma Viloma Prānạ̄ yāma
 +
o Repeat 5 rounds.
 +
Ratio and timing
 +
o For beginners, the duration of inhalation and exhalation
 +
should be equal.
 +
o Gradually make 1:2; inhalation: exhalation
 +
NADIŚODHANA or ANULOMA VILOMA PR ṆĀYĀMA
 +
(Alternate Nostril Breathing)
  
−
© The Author(s)
+
o Do not strain.
 +
o Continue active/forceful exhalation and passive inhalation.
 +
o Complete 30 rapid breaths, then take a deep breath and
 +
exhale slowly.
 +
o This is one round of Kapālabh ti.
 +
o Each round shall be followed by deep breathing.
 +
o Repeat 2 more rounds.
 +
Breathing: Forceful exhalation by contracting the abdominal
 +
muscles, without any undue movements in the chest and
 +
shoulder region. Inhalation should be passive throughout the
 +
practice.
 +
Number of rounds: Beginners can practice up to 3 rounds of
 +
20 breaths each. The count and rounds can be increased
 +
gradually over a period of time.
 +
Benefits
 +
o Kapālabhāti purifies the frontal air sinuses; helps to
 +
overcome cough disorders.
 +
o It is useful in treating cold, rhinitis, sinusitis, asthma and
 +
bronchial infections.
 +
o It rejuvenates whole body, and keeps the face young and
 +
vibrant.
 +
o It balances and strengthens the nervous system and tones
 +
up the digestive system.
 +
A word of caution
 +
o Please avoid this practice in case of cardiac conditions and
 +
giddiness, high blood pressure, vertigo, chronic bleeding in
 +
the nose, epilepsy, migraine, stroke, hernia and gastric
 +
ulcers.
  
−
1
+
5 PRĀNẠ̄ YĀMA
−
Department of Psychology, University of Dhaka, Dhaka, 1000, Bangladesh. 2
+
The main characteristic feature of this prānạ̄ yāma is alternate
−
Envision Research Institute, 610 N.
+
breathing through the left and right nostrils without or with
−
Main St, Wichita, KS, 67203, USA. 3
+
retention of breath (kumbhaka).
−
The Smith-Kettlewell Eye Research Institute, 2318 Fillmore St, San Francisco,
+
Sthiti:Any meditative posture.
−
CA, 94115, USA. 4
+
Technique
−
Department of Psychology, University of Bath, Bath, BA2 7AY, UK. 5
+
o Sit in any meditative posture.
−
Culture and Environment:
+
o Keep the spine and head straight with
−
Psychology, Bath Spa University, Bath, BA2 9BN, UK. Correspondence and requests for materials should be
+
eyes closed.
−
addressed to A.K.M.R.K. (email: karim.akmr.monscho06@gmail.com)
+
o Relax the body with few deep breaths.
 +
o Keep the left palm on the left knee in Jnāna mudra.
 +
The right hand should be in Nāsāgra mudra.
 +
o Place the ring and small fingers on the left nostril; fold the
 +
middle and index finger. Place the right thumb on the right
 +
nostril;
 +
o Breathe in from the left nostril; then close the left nostril
 +
with the small and ring fingers and release the thumb from
 +
the right nostril; exhale through the right nostril.
 +
o Next, inhale through the right nostril.
 +
o At the end of inhalation, close the right nostril, open the left
 +
nostril and exhale through it.
 +
o This complete process is one round of the Nādiśodhana or
 +
Anuloma Viloma Prānạ̄ yāma
 +
o Repeat 5 rounds.
 +
Ratio and timing
 +
o For beginners, the duration of inhalation and exhalation
 +
should be equal.
 +
o Gradually make 1:2; inhalation: exhalation
 +
NADIŚODHANA or ANULOMA VILOMA PR ṆĀYĀMA
 +
(Alternate Nostril Breathing)
 +
 
 +
Breathing
 +
o Breath should be slow, steady and controlled. It should not
 +
be forced or restricted in any way.
 +
Benefits
 +
o The main purpose of this prānạ̄ yāma is to purify the
 +
principle channels of carrying energy called naid's; hence
 +
nourishes the whole body.
 +
o Induces tranquility and helps to improve concentration
 +
o Increases vitality and lowers the level of stress and anxiety
 +
o It elevates cough disorders.
 +
Bhrāmarī is derived from bhramara which means a black bee.
 +
During the practice of this prānāyāma, the sound produced
 +
resembles the buzzing of a black bee.
 +
Sthiti:Any meditative posture.
 +
Techniques: Type - I
 +
o Sit in any meditative posture with eyes
 +
closed.
 +
o Inhale deeply through the nose.
 +
o Exhale slowly in a controlled manner
 +
while making a deep, steady humming
 +
sound such as that of black bee. This is one round of
 +
Bhrāmarī.
 +
o Repeat 5 rounds.
 +
Type - II
 +
o Sit in any meditative posture with eyes closed.
 +
o Inhale deeply through the nose.
 +
o Close the eyes with index fingers, mouth
 +
with ring and small fingers and ears from
 +
respective thumbs as shown in the figure.
 +
This is also called Śanmukhi Mudra.
 +
BHRĀMARĪPRĀNĀYĀMA (BHRĀMARĪRECAKA)
 +
o Exhale slowly in a controlled manner while making a deep,
 +
steady humming sound such as that of black bee. This is
 +
one round of Bhrāmarī.
 +
o Repeat 5 rounds.
 +
Benefits
 +
o The practice of Bhrāmarī relives stress and helps in
 +
alleviating anxiety, anger and hyperactivity.
 +
o The resonance effect of humming sound creates a soothing
 +
effect on the mind and nervous system.
 +
o It is a great tranquiliser; found good in the management of
 +
stress relateddisorders.
 +
o It is a useful preparatory prānāyāma for concentration and
 +
meditation.
 +
A word of caution
 +
o Please avoid this practice in case of nose and ear infections.
 +
DHYĀNA IN ŚAMBHAVĪ MUDRA
 +
Dhyāna or meditation is an act of continuous contemplation.
 +
Sthiti: Any meditative posture.
 +
Technique
 +
o Sit in any meditative posture.
 +
o Keep your spine comfortably erect.
 +
o Hold Jnāna mudra as follows: §Touch the tip of the thumb to
 +
the tip of the index finger,
 +
§forming a circle.
 +
§The other three fingers are straight and relaxed.
 +
§All three fingers are side-by-side and touching.
 +
§Keep your palms facing upwardsupon the thighs.
 +
Arms and shoulders should be loose and relaxed.
 +
 
 +
30
 +
Breathing
 +
o Breath should be slow, steady and controlled. It should not
 +
be forced or restricted in any way.
 +
Benefits
 +
o The main purpose of this prānạ̄ yāma is to purify the
 +
principle channels of carrying energy called naid's; hence
 +
nourishes the whole body.
 +
o Induces tranquility and helps to improve concentration
 +
o Increases vitality and lowers the level of stress and anxiety
 +
o It elevates cough disorders.
 +
Bhrāmarī is derived from bhramara which means a black bee.
 +
During the practice of this prānāyāma, the sound produced
 +
resembles the buzzing of a black bee.
 +
Sthiti:Any meditative posture.
 +
Techniques: Type - I
 +
o Sit in any meditative posture with eyes
 +
closed.
 +
o Inhale deeply through the nose.
 +
o Exhale slowly in a controlled manner
 +
while making a deep, steady humming
 +
sound such as that of black bee. This is one round of
 +
Bhrāmarī.
 +
o Repeat 5 rounds.
 +
Type - II
 +
o Sit in any meditative posture with eyes closed.
 +
o Inhale deeply through the nose.
 +
o Close the eyes with index fingers, mouth
 +
with ring and small fingers and ears from
 +
respective thumbs as shown in the figure.
 +
This is also called Śanmukhi Mudra.
 +
BHRĀMARĪPRĀNĀYĀMA (BHRĀMARĪRECAKA)
 +
o Exhale slowly in a controlled manner while making a deep,
 +
steady humming sound such as that of black bee. This is
 +
one round of Bhrāmarī.
 +
o Repeat 5 rounds.
 +
Benefits
 +
o The practice of Bhrāmarī relives stress and helps in
 +
alleviating anxiety, anger and hyperactivity.
 +
o The resonance effect of humming sound creates a soothing
 +
effect on the mind and nervous system.
 +
o It is a great tranquiliser; found good in the management of
 +
stress relateddisorders.
 +
o It is a useful preparatory prānāyāma for concentration and
 +
meditation.
 +
A word of caution
 +
o Please avoid this practice in case of nose and ear infections.
 +
DHYĀNA IN ŚAMBHAVĪ MUDRA
 +
Dhyāna or meditation is an act of continuous contemplation.
 +
Sthiti: Any meditative posture.
 +
Technique
 +
o Sit in any meditative posture.
 +
o Keep your spine comfortably erect.
 +
o Hold Jnāna mudra as follows: §Touch the tip of the thumb to
 +
the tip of the index finger,
 +
§forming a circle.
 +
§The other three fingers are straight and relaxed.
 +
§All three fingers are side-by-side and touching.
 +
§Keep your palms facing upwardsupon the thighs.
 +
Arms and shoulders should be loose and relaxed.
 +
 
 +
o Close your eyes and sit with a slightly
 +
upturned face.
 +
o You need not concentrate. Just maintain
 +
a mild focus between the eyebrows and be
 +
conscious of your breath.
 +
o Dissolve your thoughts and attain single
 +
and pure thought.
 +
o Meditate.
 +
Note
 +
o For beginners, soothing music may be played in the
 +
background during meditation.
 +
o Stay as long as you can.
 +
Benefits
 +
o Meditation is the most important component of Yoga
 +
practice.
 +
o It helps the practitioner to eliminatenegative emotions like
 +
fear, anger, depression, anxiety and to develop positive
 +
emotions
 +
o Keeps the mind calm and quiet.
 +
o Increases concentration, memory, clarity of thought and
 +
will power.
 +
o Rejuvenates the whole body and mind giving them proper
 +
rest.
 +
o Meditation leads to self-realisation.
 +
(End the Yoga Practice Session with a Sankalpa)
 +
I commit, to make myself into a healthy, peaceful, joyful and
 +
loving human being. Through every action of mine, I will strive to
 +
create a peaceful and loving atmosphere around me. I strive to
 +
break the limitations of who I am right now and include the
 +
entire world as my own. I recognize the kinship of my own life
 +
with every other life. I recognize the unity of all there is.
 +
Śantih
 +
 
 +
Pātha
 +
losZ HkoUrq lqf[ku%] losZ lUrq fujke;k%A
 +
losZ Hkækf.k
 +
 
 +
i';Urq] ek df'PkÌq%[kHkkXHkosr~A
 +
 
 +
'kkfUr% 'kkfUr% 'kkfUr%AA
 +
Sarve Bhavantu Sukhinah,
 +
Sarve Santu Nirāmayah
 +
Sarve Bhadrani Paśyantu,
 +
Maa K
 +
 
 +
ascit Duhkha Bhāgbhavet
 +
Shantih Shantih Shantih
 +
lc lq[kh gks] lc fujksx gksA
 +
lc fujke; gks] lcdk eaxy gks]
 +
dksbZ nq[kh% u gksA
 +
May All become Happy, May All be Free from Illness.
 +
May All See what is Auspicious, May no one Suffer.
 +
Om Peace, Peace, Peace.
 +
 
 +
SANKALPA :
 +
 
 +
Hame hamare man ko hamesha santulit rakhana hai,
 +
Isi main hi hamara atma vikas samaya hua hai.
 +
SANKALP 7 A
 +
 
 +
o Close your eyes and sit with a slightly
 +
upturned face.
 +
o You need not concentrate. Just maintain
 +
a mild focus between the eyebrows and be
 +
conscious of your breath.
 +
o Dissolve your thoughts and attain single
 +
and pure thought.
 +
o Meditate.
 +
Note
 +
o For beginners, soothing music may be played in the
 +
background during meditation.
 +
o Stay as long as you can.
 +
Benefits
 +
o Meditation is the most important component of Yoga
 +
practice.
 +
o It helps the practitioner to eliminatenegative emotions like
 +
fear, anger, depression, anxiety and to develop positive
 +
emotions
 +
o Keeps the mind calm and quiet.
 +
o Increases concentration, memory, clarity of thought and
 +
will power.
 +
o Rejuvenates the whole body and mind giving them proper
 +
rest.
 +
o Meditation leads to self-realisation.
 +
(End the Yoga Practice Session with a Sankalpa)
 +
I commit, to make myself into a healthy, peaceful, joyful and
 +
loving human being. Through every action of mine, I will strive to
 +
create a peaceful and loving atmosphere around me. I strive to
 +
break the limitations of who I am right now and include the
 +
entire world as my own. I recognize the kinship of my own life
 +
with every other life. I recognize the unity of all there is.
 +
Śantih
 +
 
 +
Pātha
 +
losZ HkoUrq lqf[ku%] losZ lUrq fujke;k%A
 +
losZ Hkækf.k
 +
 
 +
i';Urq] ek df'PkÌq%[kHkkXHkosr~A
 +
 
 +
'kkfUr% 'kkfUr% 'kkfUr%AA
 +
Sarve Bhavantu Sukhinah,
 +
Sarve Santu Nirāmayah
 +
Sarve Bhadrani Paśyantu,
 +
Maa K
 +
 
 +
ascit Duhkha Bhāgbhavet
 +
Shantih Shantih Shantih
 +
lc lq[kh gks] lc fujksx gksA
 +
lc fujke; gks] lcdk eaxy gks]
 +
dksbZ nq[kh% u gksA
 +
May All become Happy, May All be Free from Illness.
 +
May All See what is Auspicious, May no one Suffer.
 +
Om Peace, Peace, Peace.
 +
 
 +
SANKALPA :
 +
 
 +
Hame hamare man ko hamesha santulit rakhana hai,
 +
Isi main hi hamara atma vikas samaya hua hai.
 +
SANKALP 7 A
 +
 
 +
1. Prayer:Rigveda-10.191.2
 +
2. Sadilaja/Chalanakriyas/Yogic SukshmaVyayama: Also referred as Caaranaa in
 +
Hathatatvakaumudi- 9.13-16, Yogi c SukshmaVyayama of Swami
 +
DheerendraBhramhachari
 +
3. Tād sana: Also called as Taalaasana, Yogarahasya of Nathamuni, KiranaTika, a
 +
commentary on Yogasutras, Shri Yoga Kaustubha-25, SachitraCaurasi Asana-34, Yoga
 +
Asanasby Swami Shivananda.
 +
4. Vrḳ sāsana: GherandaSamhita-ii.36, BrihadyogaSopana, Hathayoga Samhita-43, Yoga
 +
Marga Pradipa-11
 +
5. Pada-hastāasana/Uttānāsana: Shri Yoga Kaustubha. Yogarahasya of Nathamuni
 +
6. ArdhaCạ krāsana: TraditionalCakrasana has several varieties quite different from this
 +
which is practiced over the years
 +
7. Trikonāsana: Yogarahasya-ii.20 of Nathamuni
 +
8. Bhadrāsana: Hathapradipika-i.53-54.
 +
9. ArdhaUsṭ rāsana: Shri Yoga Kaustibha, NagojiBhattaVritti on Yogasutra-ii. 46,
 +
GherandaSamhita - ii. 41 describes Ustrasana which is done lying in prone position
 +
10. Śasankāsana: Gheranda Samhita-ii.12 calls it as Vajrasana, HathayogaSamhita,
 +
BrhadyogaSopana, SachitraVyavaharika Yoga-16, Narada Purana-33-112,
 +
BrihannaradiyaPurana, YogamargaPradipa, Yoga Bija-90, Yogasikhopanishad-I.111-
 +
112, Hatharatnavali-iii.9
 +
11. Vakrāsana: Easier version of Matsyendrasana (mentioned in Hathapradeepika) given
 +
by Swami Kuvalayananda in his book Asana
 +
12. Bhujangāsana: Gheranda Samhita.ii.42, with some variation, Kirana Tika-ii. 46 on
 +
Yogasutra, Hathayoga Samhita-49, Shri Yoga Kaustubha-62, Yogamarga Pradipa-19,
 +
Yoga Rahasya of Nathamuni-ii.14, Jaypur Central Museum-7174.
 +
13. Śalabāsana :Gheranda Samhita-ii.39, Brihadyoga Sopana-iii46, Hathayoga Samhita-
 +
46, Yoga Marga Pradipa-33.
 +
14. Makarāsana:Jaipur Central Meusum, with some variation in hands position.
 +
15. Setubandhasana/ Cạ tuśpādāsana:Yogarahasya of Nathamuni.
 +
16. Pavanamuktāsana :Shri Yoga Kaustubha. It is done in sitting as per Yoga Asanas-3,
 +
Sachitracaurasi Asane-5-7, Shri Yoga Kaustubha-5, Kirana Tika-ii.46 on Yoga Sutra,
 +
17. Shavasana: Gheranda Samhita-ii.19, Hathapradipika-i.32, Hatharatnavali-iii.20,76,
 +
KapalaKurantakaHathabyasa Paddhati-111, Yuktabhavadeva-vi.21, Asanani-14, Yoga
 +
Siddhanta Chandrika-ii.46, Shritatva Nidhi-70, KiranaTika on Yogasutra-ii.46,
 +
Brihadyoga Sopana-iii.24, Hathapradipika, Shri Yoga Kaustubha-17.
 +
18. Kapālabhāti: A variation of BhastrikaKumbhaka of Gheranda Samhita-v.70-72,
 +
Kumbhaka Paddhati-164-165, Hathapradipika, Hatharatnavali-22-24,
 +
Hathatatvakaumudi-x.12-14, Yuktabhavadeva-vii.110-118.
 +
19. Nadishodhana/AnulomaViloma Prānāyāma: Hathapradipika, It has visualization
 +
and internal retention breath. Additionally, Gheranda Samhita-v.38-45 has time units
 +
for inhalation, retention and exhalation.
 +
20. Bhramari Prānāyāma :Hathapradipika, Hatharatnavali-ii.26, Kumbhaka Paddhati-
 +
169.
 +
21. Dhyāna :Yoga Sutra of Patanjali III.2
 +
 
 +
Textual References
 +
 
 +
INTERNA INTERNATIONAL DAY OF YOGA
 +
Government of India
 +
Ministry of Ayurveda, Yoga & Naturopathy,
 +
Unani, Siddha and Homoeopathy (AYUSH)
 +
21 June
 +
Ministry of AYUSH
 +
AYUSH Bhawan, B-Block, GPO Complex,
 +
INA, New Delhi-110 023
 +
www:indianmedicine.nic.in
 +
Government of India

Latest revision as of 15:20, 22 July 2017

Contents

[edit] INTRODUCTION

While addressing the 69 session of United Nations General Assembly (UNGA) on September 27, 2014, the Honorable Prime Minister of India Shri Narendra Modi urged the world community to adopt an International Day of Yoga.

"Yoga is an invaluable gift of ancient Indian tradition. It embodies unity of mind and body; thought and action; restraint and fulfillment; harmony between man and nature and a holistic approach to health and well-being. Yoga is not about exercise but to discover the sense of oneness with ourselves, the world and Nature. By changing our lifestyle and creating consciousness, it can help us to deal with climate change. Let us work towards adopting an International Yoga Day," Shri Modi said.

On December 11, 2014, the 193 member UNGA approved the proposal by consensus with a record 177 co-sponsoring countries a resolution to establish 21 June as "International Day of Yoga". In its resolution, the UNGA recognised that Yoga provides a holistic approach to health and well-being and wider dissemination of information about the benefits of practicing Yoga for the health of the world population. Yoga also brings harmony in all walks of life and thus, is known for disease prevention, health promotion and management of many lifestyle-related disorders. This booklet intends to give a brief overview about Yoga and Yogic practices to orient one towards comprehensive health for an individual and the community.

[edit] What is Yoga?

Yoga is essentially a spiritual discipline based on an extremely subtle science which focuses on bringing harmony between mind and body. proven itself to cater to both material and spiritual uplift of humanity. A number of seals and fossil remains of Indus Saraswati Valley Civilisation with Yogic motifs and figures performing Yoga sādhana suggest the presence of Yoga in ancient India. The seals and idols of mother Goddess are suggestive of Tantra Yoga. The presence of Yoga is also available in folk traditions, Vedic and Upanishadic heritage, Buddhist and Jain traditions, Darshanas, epics of Mahabharata including Bhagawadgita and Ramayana, theistic traditions of Shaivas, Vaishnavas and Tantric traditions. Though Yoga was being practiced in the pre-Vedic period, the great sage Maharishi Patanjali systematised and codified the then existing Yogic practices, its meaning and its related knowledge through Patanjali's Yoga Sutras.

After Patanjali, many sages and Yoga masters contributed greatly for the preservation and development of the field through welldocumented practices and literature. Yoga has spread all over the world by the teachings of eminent Yoga masters from ancient times to the present date. Today, everybody has conviction about Yoga practices towards the prevention of disease, maintenance and promotion of health. Millions and millions of people across the globe have benefitted by the practice of Yoga and the practice of Yoga is blossoming and growing more vibrant with each passing day.

Yoga works on the level of one's body, mind, emotion and energy. This has given rise to four broad classifications of Yoga: Karma Yoga where we utilise the body; Jnāna Yoga where we utilise the mind; Bhakti Yoga where we utilise the emotion and Kriya Yoga where we utilise the energy. Each system of Yoga we practice falls within the gamut of one or more of these categories.

Every individual is a unique combination of these four factors. Only a guru (teacher) can advocate the appropriate combination of the four

It is an art and science for healthy living. The word "Yoga" is derived from the Sanskrit root yuj meaning "to join", "to yoke" or "to unite". According to Yogic scriptures, the practice of Yoga leads to the union of individual consciousness with universal consciousness. According to modern scientists, everything in the universe is just a manifestation of the same quantum firmament. One who experiences this oneness of existence is said to be "in Yoga" and is termed as a yogi who has attained a state of freedom, referred to as mukti, nirvāna, kaivalya or moksha.

"Yoga" also refers to an inner science comprising of a variety of methods through which human beings can achieve union between the body and mind to attain self-realisation. The aim of Yoga practice (sādhana) is to overcome all kinds of sufferings that lead to a sense of freedom in every walk of life with holistic health, happiness and harmony.

[edit] Brief history and development of Yoga

The science of Yoga has its origin thousands of years ago, long before the first religion or belief systems were born. According to Yogic lore, Shiva has seen as the first yogi or ādiyogi and the first guru or ādiguru. Several thousand years ago, on the banks of lake Kantisarovar in the Himalayas, ādiyogi poured his profound knowledge into the legendary saptarishis or "seven sages". These sages carried this powerful Yogic science to different parts of the world including Asia, the Middle East, northern Africa and South America. Interestingly, modern scholars have noted and marvelled at the close parallels found between ancient cultures across the globe.However, it was in India that the Yogic system found its fullest expression. Agastya, the saptarishi who travelled across the Indian subcontinent, crafted this culture around a core Yogic way of life.

Yoga is widely considered as an "immortal cultural outcome" of the Indus Saraswati Valley Civilisation – dating back to 2700 BC – and has proven itself to cater to both material and spiritual uplift of humanity. A number of seals and fossil remains of Indus Saraswati Valley Civilisation with Yogic motifs and figures performing Yoga sādhana suggest the presence of Yoga in ancient India. The seals and idols of mother Goddess are suggestive of Tantra Yoga. The presence of Yoga is also available in folk traditions, Vedic and Upanishadic heritage, Buddhist and Jain traditions, Darshanas, epics of Mahabharata including Bhagawadgita and Ramayana, theistic traditions of Shaivas, Vaishnavas and Tantric traditions. Though Yoga was being practiced in the pre-Vedic period, the great sage Maharishi Patanjali systematised and codified the then existing Yogic practices, its meaning and its related knowledge through Patanjali's Yoga Sutras.

After Patanjali, many sages and Yoga masters contributed greatly for the preservation and development of the field through welldocumented practices and literature. Yoga has spread all over the world by the teachings of eminent Yoga masters from ancient times to the present date. Today, everybody has conviction about Yoga practices towards the prevention of disease, maintenance and promotion of health. Millions and millions of people across the globe have benefitted by the practice of Yoga and the practice of Yoga is blossoming and growing more vibrant with each passing day.

[edit] The Fundamentals of Yoga

Yoga works on the level of one's body, mind, emotion and energy. This has given rise to four broad classifications of Yoga: Karma Yoga where we utilise the body; Jnāna Yoga where we utilise the mind; Bhakti Yoga where we utilise the emotion and Kriya Yoga where we utilise the energy. Each system of Yoga we practice falls within the gamut of one or more of these categories.

Every individual is a unique combination of these four factors. Only a guru (teacher) can advocate the appropriate combination of the four

It is an art and science for healthy living. The word "Yoga" is derived from the Sanskrit root yuj meaning "to join", "to yoke" or "to unite". According to Yogic scriptures, the practice of Yoga leads to the union of individual consciousness with universal consciousness. According to modern scientists, everything in the universe is just a manifestation of the same quantum firmament. One who experiences this oneness of existence is said to be "in Yoga" and is termed as a yogi who has attained a state of freedom, referred to as mukti, nirvāna, kaivalya or moksha.

"Yoga" also refers to an inner science comprising of a variety of methods through which human beings can achieve union between the body and mind to attain self-realisation. The aim of Yoga practice (sādhana) is to overcome all kinds of sufferings that lead to a sense of freedom in every walk of life with holistic health, happiness and harmony.

The science of Yoga has its origin thousands of years ago, long before the first religion or belief systems were born. According to Yogic lore, Shiva has seen as the first yogi or ādiyogi and the first guru or ādiguru. Several thousand years ago, on the banks of lake Kantisarovar in the Himalayas, ādiyogi poured his profound knowledge into the legendary saptarishis or "seven sages". These sages carried this powerful Yogic science to different parts of the world including Asia, the Middle East, northern Africa and South America. Interestingly, modern scholars have noted and marvelled at the close parallels found between ancient cultures across the globe.However, it was in India that the Yogic system found its fullest expression. Agastya, the saptarishi who travelled across the Indian subcontinent, crafted this culture around a core Yogic way of life.

Yoga is widely considered as an "immortal cultural outcome" of the Indus Saraswati Valley Civilisation – dating back to 2700 BC – and has Brief history and development of Yoga

and monitored inhalation (svāsa) leading to the awareness of the body space getting filled (puraka), the space(s) remaining in a filled state (kumbhaka) and it getting emptied (rechaka) during regulated, controlled and monitored exhalation (prasvāsa).

Pratyāhara indicates dissociation of one's consciousness (withdrawal) from the sense organs which connect with the external objects. Dhārana indicates broad based field of attention (inside the body and mind) which is usually understood as concentration. Dhyāna (meditation) is contemplation (focussed attention inside the body and mind) and Samādhi (integration). Bandhas and Mudras are practices associated with Prānāyāma. They are viewed as the higher yogic practices that mainly adopt certain physical gestures along with control over respiration. This further facilitates control over mind and paves way for higher Yogic attainment. However, practice of dhyāna, which moves one towards self-realisation and leads one to transcendence, is considered the essence of Yoga Sādhana.

Śaṭkarmas are detoxification procedures that are clinical in nature and help to remove the toxins accumulated in the body. Yuktāhāra advocates appropriate food and food habits for healthy living. fundamental paths as is necessary for each seeker. "All ancient commentaries on Yoga have stressed that it is essential to work under the direction of a guru."

The different philosophies, traditions, li neages and guru-shishya paramparas of Yoga led to the emergence of different traditional schools. These include Jnāna Yoga, Bhakti Yoga, Karma Yoga, Pātanjala Yoga, Kunḍ ạ lini Yoga, Haṭha Yoga, Dhyāna Yoga, Mantra Yoga, Laya Yoga, Rāja Yoga, Jain Yoga, Bouddha Yoga etc. Each school has its own approach and practices that lead to the ultimate aim and objectives of Yoga.

The widely practiced Yoga sadhanas are: Yama, Niyama, Āsana, Prānāyāma, Pratyāhara, Dhārana, Dhyāna, Samādhi, Bandhas and Mudras, Shatkarmas, Yuktāhāra, Mantra-japa, Yukta-karma etc. Yamas are restraints and Niyamas are observances. These are considered to be pre-requisites for further Yogic practices. Āsanas, capable of bringing about stability of body and mind, "kuryat-tadasanam-sthairyam", involve adopting various psycho-physical body patterns and giving one an ability to maintain a body position (a stable awareness of one's structural existence) for a considerable length of time.

Prānāyāma consists of developing awareness of one's breathing followed by willful regulation of respiration as the functional or vital basis of one's existence. It helps in developing awareness of one's mind and helps to establish control over the mind. In the initial stages, this is done by developing awareness of the "flow of in-breath and out-breath" (svāsa-prasvāsa) through nostrils, mouth and other body openings, its internal and external pathways and destinations. Later, this phenomenon is modified, through regulated, controlled Traditional schools of Yoga

[edit] Yogic practices for health and wellness

and monitored inhalation (svāsa) leading to the awareness of the body space getting filled (puraka), the space(s) remaining in a filled state (kumbhaka) and it getting emptied (rechaka) during regulated, controlled and monitored exhalation (prasvāsa).

Pratyāhara indicates dissociation of one's consciousness (withdrawal) from the sense organs which connect with the external objects. Dhārana indicates broad based field of attention (inside the body and mind) which is usually understood as concentration. Dhyāna (meditation) is contemplation (focussed attention inside the body and mind) and Samādhi (integration).

Bandhas and Mudras are practices associated with Prānāyāma. They are viewed as the higher yogic practices that mainly adopt certain physical gestures along with control over respiration. This further facilitates control over mind and paves way for higher Yogic attainment. However, practice of dhyāna, which moves one towards self-realisation and leads one to transcendence, is considered the essence of Yoga Sādhana.

Śaṭkarmas are detoxification procedures that are clinical in nature and help to remove the toxins accumulated in the body. Yuktāhāra advocates appropriate food and food habits for healthy living. fundamental paths as is necessary for each seeker. "All ancient commentaries on Yoga have stressed that it is essential to work under the direction of a guru."

The different philosophies, traditions, li neages and guru-shishya paramparas of Yoga led to the emergence of different traditional schools. These include Jnāna Yoga, Bhakti Yoga, Karma Yoga, Pātanjala Yoga, Kunḍ ạ lini Yoga, Haṭha Yoga, Dhyāna Yoga, Mantra Yoga, Laya Yoga, Rāja Yoga, Jain Yoga, Bouddha Yoga etc. Each school has its own approach and practices that lead to the ultimate aim and objectives of Yoga.

The widely practiced Yoga sadhanas are: Yama, Niyama, Āsana, Prānāyāma, Pratyāhara, Dhārana, Dhyāna, Samādhi, Bandhas and Mudras, Shatkarmas, Yuktāhāra, Mantra-japa, Yukta-karma etc. Yamas are restraints and Niyamas are observances. These are considered to be pre-requisites for further Yogic practices. Āsanas, capable of bringing about stability of body and mind, "kuryat-tadasanam-sthairyam", involve adopting various psycho-physical body patterns and giving one an ability to maintain a body position (a stable awareness of one's structural existence) for a considerable length of time.

Prānāyāma consists of developing awareness of one's breathing followed by willful regulation of respiration as the functional or vital basis of one's existence. It helps in developing awareness of one's mind and helps to establish control over the mind. In the initial stages, this is done by developing awareness of the "flow of in-breath and out-breath" (svāsa-prasvāsa) through nostrils, mouth and other body openings, its internal and external pathways and destinations. Later, this phenomenon is modified, through regulated, controlled Traditional schools of Yoga

[edit] Yogic practices for health and wellness

7A Yoga practitioner should follow the guiding principles given below while performing Yogic practices: ·Śauca means cleanliness - an important prerequisite for Yogic practice. It includes cleanliness of surroundings, body and mind. ·Yogic practice should be performed in a calm and quiet atmosphere with a relaxed body and mind. ·Yogic practice should be done on an empty stomach or light stomach. Consume small amount of honey in lukewarm water if you feel weak. ·Bladder and bowels should be empty before starting Yogic practices. ·A mattress, Yoga mat, durrie or folded blanket should be used for the practice. ·Light and comfortable cotton clothes are preferred to facilitate easy movement of the body. ·Yoga should not be performed in state of exhaustion, illness, in a hurry or in acute stress conditions. ·In case of chronic disease/ pain/ cardiac problems, a physician or a Yoga therapist should be consulted prior to performing Yogic practices. ·Yoga experts should be consulted before doing Yogic practices during pregnancy and menstruation.

[edit] BEFORE THE PRACTICE

General Guidelines for Yoga Practice DURING THE PRACTICE

[edit] AFTER PRACTICE

·Practice sessions should start with a prayer or invocation as it creates a conducive environment to relax the mind. ·Yogic practices shall be performed slowly, in a relaxed manner, with awareness of the body and breath. ·Do not hold the breath unless it is specially mentioned to do so during the practice. ·Breathing should be always through the nostrils unless instructedotherwise. ·Do not hold body tightly, or jerk the body at any point of time. ·Perform the practices according to your own capacity. ·It takes some time to get good results, so persistent and regular practice is very essential. ·There are contra-indications/ limitations for each Yoga practice and such contra-indications should always be kept in mind. ·Yoga session should end with meditation/ deep silence / Śhānti paṭha. ·Bath may be taken only after20-30 minutes of practice. ·Food may be consumed only after 20-30 minutes of practice.

A Yoga practitioner should follow the guiding principles given below while performing Yogic practices: ·Śauca means cleanliness - an important prerequisite for Yogic practice. It includes cleanliness of surroundings, body and mind. ·Yogic practice should be performed in a calm and quiet atmosphere with a relaxed body and mind. ·Yogic practice should be done on an empty stomach or light stomach. Consume small amount of honey in lukewarm water if you feel weak. ·Bladder and bowels should be empty before starting Yogic practices. ·A mattress, Yoga mat, durrie or folded blanket should be used for the practice. ·Light and comfortable cotton clothes are preferred to facilitate easy movement of the body. ·Yoga should not be performed in state of exhaustion, illness, in a hurry or in acute stress conditions. ·In case of chronic disease/ pain/ cardiac problems, a physician or a Yoga therapist should be consulted prior to performing Yogic practices. ·Yoga experts should be consulted before doing Yogic practices during pregnancy and menstruation.

[edit] BEFORE THE PRACTICE

General Guidelines for Yoga Practice DURING THE PRACTICE

[edit] AFTER PRACTICE

·Practice sessions should start with a prayer or invocation as it creates a conducive environment to relax the mind. ·Yogic practices shall be performed slowly, in a relaxed manner, with awareness of the body and breath. ·Do not hold the breath unless it is specially mentioned to do so during the practice. ·Breathing should be always through the nostrils unless instructedotherwise. ·Do not hold body tightly, or jerk the body at any point of time. ·Perform the practices according to your own capacity. ·It takes some time to get good results, so persistent and regular practice is very essential. ·There are contra-indications/ limitations for each Yoga practice and such contra-indications should always be kept in mind. ·Yoga session should end with meditation/ deep silence / Śhānti paṭha. Bath may be taken only after20-30 minutes of practice. ·Food may be consumed only after 20-30 minutes of practice.

[edit] FOOD FOR THOUGHT

[edit] HOW YOGA CAN HELP

A few dietary guidelines can ensure that the body and mind are flexible and well-prepared for practice. A vegetarian diet is usually recommended, and for a person over 30 years, two meals a day should suffice, except in cases of illness or very high physical activity or labour.

Yoga is essentially a path to liberation from all bondage. However, medical research in recent years has uncovered many physical and mental benefits that Yoga offers, corroborating the experiences of millions of practitioners. A small sampling of research shows that: ·Yoga is beneficial for physical fitness, musculoskeletal functioning and cardio-vascular health. ·It is beneficial in the management of diabetes, respiratory disorders, hypertension, hypotension and many lifestylerelateddisorders. ·Yoga helps to reduce depression, fatigue, anxiety disorders and stress. ·Yoga regulates menopausal symptoms. ·In essence, Yoga is a process of creating a body and mind that are stepping-stones, not hurdles, to an exuberant and fulfilling life.

[edit] PRAYER

Yogic Practice shall start with a prayer or prayerful mood to enhance the benefits of pr actice.

Saṃgacchadhvaṃ saṃvadadhvaṃ saṃ vo manāṃsi jānatām devā bhāgaṃ yathā pūrve sañjānānā upāsate ||

May you move in harmony; may you speak in unison; let our mind be equanimous like in the beginning; let the divinity manifest in your sacred endeavours.

[edit] SADILAJA / C̣ĀLANA KRIYAS / LOOSENING PRACTICES

The C̣ālana Kriyas/loosening practices/Yogic Suksma Vyāyāmas help to increase microcirculation. These practices can be done while standing and sitting. Sthiti: Samasthiti(Alert Posture) Technique Stage - i : (Forward and Backward Bending) o Stand with the feet comfortably apart. o Keep the hands straight beside the body.

o This is Samasthiti. This is also called Tādāsana.

o Keep your arms on the waist.

o While exhaling, move the head forward slowly and try to touch the chin to the chest.

I. NECK BENDING

FOOD FOR THOUGHT

HOW YOGA CAN HELP A few dietary guidelines can ensure that the body and mind are flexible and well-prepared for practice. A vegetarian diet is usually recommended, and for a person over 30 years, two meals a day should suffice, except in cases of illness or very high physical activity or labour.

Yoga is essentially a path to liberation from all bondage. However, medical research in recent years has uncovered many physical and mental benefits that Yoga offers, corroborating the experiences of millions of practitioners. A small sampling of research shows that: ·Yoga is beneficial for physical fitness, musculoskeletal functioning and cardio-vascular health. ·It is beneficial in the management of diabetes, respiratory disorders, hypertension, hypotension and many lifestylerelateddisorders. ·Yoga helps to reduce depression, fatigue, anxiety disorders and stress. ·Yoga regulates menopausal symptoms. ·In essence, Yoga is a process of creating a body and mind that are stepping-stones, not hurdles, to an exuberant and fulfilling life.

[edit] PRAYER

Yogic Practice shall start with a prayer or prayerful mood to enhance the benefits of pr actice.

Saṃgacchadhvaṃ saṃvadadhvaṃ saṃ vo manāṃsi jānatām devā bhāgaṃ ya thā pūrve sañjānānā upāsate ||

May you move in harmony; may you speak in unison; let our mind be equanimous like in the beginning; let the divinity manifest in your sacred endeavours.

SADILAJA / C̣ĀLANA KRIYAS / LOOSENING PRACTICES

The C̣ālana Kriyas/loosening practices/Yogic Suksma Vyāyāmas help to increase microcirculation. These practices can be done while standing and sitting. Sthiti: Samasthiti(Alert Posture) Technique Stage - i : (Forward and Backward Bending)

o Stand with the feet comfortably apart.

o Keep the hands straight beside the body.

o This is Samasthiti. This is also called Tādāsana.

o Keep your arms on the waist.

o While exhaling, move the head forward slowly and try to touch the chin to the chest.

I. NECK BENDING

o While inhaling, move the head as far back as is comfortable.

o This is one round: repeat 2 rounds.

Stage - ii : (Right and Left bending)

o While exhaling, bend the head slowly to the right; bring the ear as close as possible to the shoulder without rai s ing the shoulder.

o While inhaling, bring the head to normal position.

o Similarly, while exhaling, bend the head to the left side.

o Inhale and bring the head up to normal position.

o This is one round: repeat 2 rounds.

Stage - iii : (Right and Left Twisting)

o Keep the head upright.

o While exhaling, gently turn the head to the right so that the chin is in line with the shoulder.

o While inhaling, bring the head to the normal position.

o Similarly, while exhaling, turn the head to the left.

o Inhale and bring the head to the normal position.

o This is one round: repeat 2 rounds.

Stage - iv : Neck Rotation

o Exhale; bend the head forward trying to touch the chin to the chest.

o Inhale; slowly rotate the head clockwise in a circular motion, exhale while coming down

o Do a full rotation.

o Then rotate the head in anti-clockwise direction.

o Inhale; go back and exhale, come down.

o This is one round: repeat 2 rounds.

Note:

o Move the head as far as possible. Do not over strain.

o Keep the shoulders relaxed and steady.

o Feel the stretch around the neck and loosening up of the joints and muscles of the neck.

o Can be practiced sitting in a chair.

o People with neck pain can do the practice gently especially when taking the head back to the extent it is comfortable.

o Elderly people and persons with cervical spondylitis, high blood pressure may avoid these practices.

Sthiti: Samasthiti(Alert Posture)

Technique

o Keep the legs about 2-3 feet apart.

o Rise both the arms up to chest level with palms facing each other and keep them parallel.

II. TRUNK MOVEMENT

Trunk Twisting (Katishakti Vikasak)

o While inhaling, move the head as far back as is comfortable.

o This is one round: repeat 2 rounds.

Stage - ii : (Right and Left bending)

o While exhaling, bend the head slowly to the right; bring the ear as close as possible to the shoulder without rai s ing the shoulder.

o While inhaling, bring the head to normal position.

o Similarly, while exhaling, bend the head to the left side.

o Inhale and bring the head up to normal position.

o This is one round: repeat 2 rounds.

Stage - iii : (Right and Left Twisting)

o Keep the head upright.

o While exhaling, gently turn the head to the right so that the chin is in l i n e w i t h t h e shoulder.

o While inhaling, bring the head to the normal position.

o Similarly, while exhaling, turn the head to the left.

o Inhale and bring the head to the normal position.

o This is one round: repeat 2 rounds.

Stage - iv : Neck Rotation

o Exhale; bend the head forward trying to touch the chin to the chest.

o Inhale; slowly rotate the head clockwise in a circular motion, exhale while coming down

o Do a full rotation.

o Then rotate the head in anti-clockwise direction. o Inhale; go back and exhale, come down.

o This is one round: repeat 2 rounds.

Note:

o Move the head as far as possible. Do not over strain.

o Keep the shoulders relaxed and steady.

o Feel the stretch around the neck and loosening up of the joints and muscles of the neck.

o Can be practiced sitting in a chair.

o People with neck pain can do the practice gently especially when taking the head back to the extent it is comfortable.

o Elderly people and persons with cervical spondylitis, high blood pressure may avoid these practices.

Sthiti: Samasthiti(Alert Posture)

Technique

o Keep the legs about 2-3 feet apart.

o Rise both the arms up to chest level with palms facing each other and keep them parallel.

II. TRUNK MOVEMENT

Trunk Twisting (Katishakti Vikasak)

o While exhaling twist the body towards the left side so that the right palm touches the left shoulder, come back with inhalation.

o While exhaling twist the body towards the right side so that the left palm touches the right shoulder, come back with inhalation.

o This is one round: repeat two more times.

o Relax in Samasthiti. Note: o Do slowly with breathing. o Cardiac patients shall do with care. o Avoid this practice in case of severe back pain, vertebral and disc disorders, after abdominal surgery and during menstruation. Sthiti: Sama Sthiti(Alert Posture) Technique o Inhale, lift your arms up at the shoulder level, palms facing downwards. o Exhale, bend the knees and bring down your body to the squatting position. o In the final position both the arms and thighs should be parallel to the ground. o Inhale, and straighten the body. o Exhale while bringing down the hands. o Repeat two more times. Note: o Strengthen knees' and hips' joint. o Avoid this asana in case of acute conditions of arthritics. III. KNEE MOVEMENT 3 YOGĀSANAS Tāda means palm tree or mountain. This asana teaches one to attain stability and firmness and forms the base for all the standing asana. Technique o Stand with feet 2 inches apart. o Interlock the fingers, and turn the wrist outwards. Now inhale, raise the arms up and bring them in line with the shoulders. o Raise the heels off the floor and balance on the toes. Stay in this position for 10 -15 seconds. o Exhale, bring the heels down. o Release the interlock of the fingers and bring the arms down parallel to the trunk, and come back to standing posture. Benefits o This asana brings stability in the body, helps to clear up congestion of the spinal nerves, corrects faulty posture. o Helps to increase height up to a certain age. A word of caution o Avoid lifting the toes in case of acute cardiac problems varicose veins and vertigo. Vrḳ śa means tree. The final position of this āsana resembles the shape of a tree, hence the name. Technique o Stand with feet 2 inches apart. A. STANDING POSTURES TĀDĀSANA (Palm Tree Posture) VRḲ ŚĀSANA (The Tree Posture)

o While exhaling twist the body towards the left side so that the right palm touches the left shoulder, come back with inhalation. o While exhaling twist the body towards the right side so that the left palm touches the right shoulder, come back with inhalation. o This is one round: repeat two more times. o Relax in Samasthiti. Note: o Do slowly with breathing. o Cardiac patients shall do with care. o Avoid this practice in case of severe back pain, vertebral and disc disorders, after abdominal surgery and during menstruation. Sthiti: Sama Sthiti(Alert Posture) Technique o Inhale, lift your arms up at the shoulder level, palms facing downwards. o Exhale, bend the knees and bring down your body to the squatting position. o In the final position both the arms and thighs should be parallel to the ground. o Inhale, and straighten the body. o Exhale while bringing down the hands. o Repeat two more times. Note: o Strengthen knees' and hips' joint. o Avoid this asana in case of acute conditions of arthritics. III. KNEE MOVEMENT 3 YOGĀSANAS Tāda means palm tree or mountain. This asana teaches one to attain stability and firmness and forms the base for all the standing asana. Technique o Stand with feet 2 inches apart. o Interlock the fingers, and turn the wrist outwards. Now inhale, raise the arms up and bring them in line with the shoulders. o Raise the heels off the floor and balance on the toes. Stay in this position for 10 -15 seconds. o Exhale, bring the heels down. o Release the interlock of the fingers and bring the arms down parallel to the trunk, and come back to standing posture. Benefits o This asana brings stability in the body, helps to clear up congestion of the spinal nerves, corrects faulty posture. o Helps to increase height up to a certain age. A word of caution o Avoid lifting the toes in case of acute cardiac problems varicose veins and vertigo. Vrḳ śa means tree. The final position of this āsana resembles the shape of a tree, hence the name. Technique o Stand with feet 2 inches apart. A. STANDING POSTURES TĀDĀSANA (Palm Tree Posture) VRḲ ŚĀSANA (The Tree Posture)

o Focus on a point in front. o Exhale, bend the right leg and place the foot on the inside of the left thigh. The heel should be touching the perineum. o Inhale and extend the arms up and join the palms. o Stay in the position for 10 to 30 seconds and breathe normally. o Exhale and bring the arms and right foot down. o Relax and repeat the asana by bending the left leg. Benefits o Improves neuro-muscular coordination, balance, endurance and alertness. o It tones up the leg muscles and rejuvenates the ligaments also. A word of caution o Please avoid this practice in case of arthritis, vertigo and obesity. Pāda means feet, hasta means hands. Therefore, Pāda Hastāsana means taking the palms down towards the feet. This is also referred as Uttānāsana. Technique o Stand straight with feet 2 inches apart. o Inhale slowly and raise the arms up. o Stretch up the body from the waist. o Exhale and bend forward until the trunk is parallel to the ground. PĀDA-HASTĀSANA (The Hands to Feet Posture) o Exhale, and bend forward until the entire palm rests on the ground. o Maintain this final posture for 10-30 seconds. o Those who are having stiff back should bend according to their capacity. o Now inhale, come up slowly to the vertical position and stretch the arms above the head. o Exhale and slowly return to the starting position in reverse order. o Relax in Tādāsana. Benefits o Makes the spine flexible, improves digestions, and prevents constipation and menstrual problems. A word of caution o Please avoid this practice in case of cardiac or back problems, abdominal inflammation, hernia and ulcers, high myopia, vertigo and during pregnancy. o Those with vertebral and disc disorders should also avoid this practice. Ardha means half. Cạ kra means wheel. In this posture, as the body takes the shape of a half wheel, hence it is called Ardha Cạ krāsasna. Technique o Support the back at the waist with all the fingers together pointing forward or downward. o Drop the head backwards and stretching the neck muscles. As you inhale, bend backwards from the lumbar region; exhale and relax. ARDHA CẠ KRĀSANA (The Half Wheel Posture)

o Focus on a point in front. o Exhale, bend the right leg and place the foot on the inside of the left thigh. The heel should be touching the perineum. o Inhale and extend the arms up and join the palms. o Stay in the position for 10 to 30 seconds and breathe normally. o Exhale and bring the arms and right foot down. o Relax and repeat the asana by bending the left leg. Benefits o Improves neuro-muscular coordination, balance, endurance and alertness. o It tones up the leg muscles and rejuvenates the ligaments also. A word of caution o Please avoid this practice in case of arthritis, vertigo and obesity. Pāda means feet, hasta means hands. Therefore, Pāda Hastāsana means taking the palms down towards the feet. This is also referred as Uttānāsana. Technique o Stand straight with feet 2 inches apart. o Inhale slowly and raise the arms up. o Stretch up the body from the waist. o Exhale and bend forward until the trunk is parallel to the ground. PĀDA-HASTĀSANA (The Hands to Feet Posture) o Exhale, and bend forward until the entire palm rests on the ground. o Maintain this final posture for 10-30 seconds. o Those who are having stiff back should bend according to their capacity. o Now inhale, come up slowly to the vertical position and stretch the arms above the head. o Exhale and slowly return to the starting position in reverse order. o Relax in Tādāsana. Benefits o Makes the spine flexible, improves digestions, and prevents constipation and menstrual problems. A word of caution o Please avoid this practice in case of cardiac or back problems, abdominal inflammation, hernia and ulcers, high myopia, vertigo and during pregnancy. o Those with vertebral and disc disorders should also avoid this practice. Ardha means half. Cạ kra means wheel. In this posture, as the body takes the shape of a half wheel, hence it is called Ardha Cạ krāsasna. Technique o Support the back at the waist with all the fingers together pointing forward or downward. o Drop the head backwards and stretching the neck muscles. As you inhale, bend backwards from the lumbar region; exhale and relax. ARDHA CẠ KRĀSANA (The Half Wheel Posture)

o Stay here for 10-30 seconds with normal breathing. o Inhale and slowly come up. Benefits o Ardha Cạ krāsana makes the spine flexible and strengthens the spinal nerves. o Strengthens the neck muscles, and improves breathing capacity. o Helps in cervical spondylitis. A word of caution o Avoid this posture in case of vertigo or a tendency to giddiness. o Hypertensive patients shall bend with care. Trikonạ means triangle. Tri means three and kona is an angle. As the āsana resembles three arms triangles made by the trunk and the limbs, it has been named Trikoṇāsana. Technique o Stand with your feet comfortably apart. o Slowly raise both the arms sideways till they are horizontal. o Exhale, slowly bend to the right side and place the right hand just behind the right foot. o The left arm is straight up, in line with the right arm. o Turn the left palm forward. o Turn your head and gaze at the tip of the left middle finger. o Remain in the posture for 10-30 seconds with normal breathing. TRIKOṆĀSANA (The Triangle Posture) o As you inhale slowly come up. o Repeat for the left side. Benefits o Prevents flat foot. o Strengthens calf, thigh and waist muscles. o Makes the spine flexible, improves lungs capacity. A word of caution o Avoid this posture in case of slipped disc, sciatica, and after undergoing abdominal surgery. o Do not do beyond limits and overdo the lateral stretch. o If one cannot touch the feet, one can reach for the knees instead. Bhadhrameans firm or auspicious. Sthiti: Long sitting posture ( Technique o Sit erect with the legs stretchedout straight in the front. o Keep the hands beside the hips. This is Dandāsana. o Now put the soles of your feet together. o Exhale and clasp your hands together over your toes. Pull your heels as close as possible up to perineum region. o If your thighs are not touching or are not close to the floor, place a soft cushion underneath the knees for support. This is the final position. o Stay here for some time B. SITTING POSTURES BHADRĀSANA (The Firm/ Auspicious Posture) Viṣrāmāsana)

o Stay here for 10-30 seconds with normal breathing. o Inhale and slowly come up. Benefits o Ardha Cạ krāsana makes the spine flexible and strengthens the spinal nerves. o Strengthens the neck muscles, and improves breathing capacity. o Helps in cervical spondylitis. A word of caution o Avoid this posture in case of vertigo or a tendency to giddiness. o Hypertensive patients shall bend with care. Trikonạ means triangle. Tri means three and kona is an angle. As the āsana resembles three arms triangles made by the trunk and the limbs, it has been named Trikoṇāsana. Technique o Stand with your feet comfortably apart. o Slowly raise both the arms sideways till they are horizontal. o Exhale, slowly bend to the right side and place the right hand just behind the right foot. o The left arm is straight up, in line with the right arm. o Turn the left palm forward. o Turn your head and gaze at the tip of the left middle finger. o Remain in the posture for 10-30 seconds with normal breathing. TRIKOṆĀSANA (The Triangle Posture) o As you inhale slowly come up. o Repeat for the left side. Benefits o Prevents flat foot. o Strengthens calf, thigh and waist muscles. o Makes the spine flexible, improves lungs capacity. A word of caution o Avoid this posture in case of slipped disc, sciatica, and after undergoing abdominal surgery. o Do not do beyond limits and overdo the lateral stretch. o If one cannot touch the feet, one can reach for the knees instead. Bhadhrameans firm or auspicious. Sthiti: Long sitting posture ( Technique o Sit erect with the legs stretchedout straight in the front. o Keep the hands beside the hips. This is Dandāsana. o Now put the soles of your feet together. o Exhale and clasp your hands together over your toes. Pull your heels as close as possible up to perineum region. o If your thighs are not touching or are not close to the floor, place a soft cushion underneath the knees for support. This is the final position. o Stay here for some time B. SITTING POSTURES BHADRĀSANA (The Firm/ Auspicious Posture) Viṣrāmāsana)

Benefits o Keeps the body firm and stabilize the mind. o Keeps the knees and hip joints healthy. o Helps to relieve knee pain. o Acts on the abdominal organs and releases any tension in the abdomen. o Benefits women by relieving abdominal pain often experienced during menstruation. A word of caution Avoid this practice in case of severe arthritis and sciatica. Usṭ ṛ a means camel. The final version of this āsana resembles the hump of a camel. In this version, only the first stage (half) of the āsana is being practiced. Technique o Sit in Visṛ m sana. o Come to Dandāsana. o Fold your legs and sit on your heels. o Keep the thighs close and big toes touching. o Place the hands on the knees. o The head and back should be straight. o This is Vajrāsana. o Stand on your knees. o Place the hands on the waist with fingers pointing downward. o Keep the elbows and shoulders parallel. ARDHA USṬ Ṛ ĀSANA (The Half Camel Posture) Sthiti: Long sitting posture (Viṣrāmāsana) ā ā o Bend the head back and stretch the neck muscles; inhale and bend the trunk backwards as much as possible. As you exhale, relax. o Keep the thighs perpendicular to the ground. o Remain in the posture for 10-30 seconds with normal breathing. o Return with inhalation; sit in Vajrāsana. o Relax in Note o If you can reach the heels, you can place your hands on them and bend backwards. This is called Uṣtrāsana. Benefits o Relieves constipation and back pain. o Increases blood circulation to the head and cardiac region. A word of caution o In case of hernia and abdominal injuries, arthritis, vertigo and pregnancy, please avoid doing this āsana. Śaśanḳ ameans hare. Sthiti: Vajrāsana Technique o Sit in Vajrāsana. o Spread both the knees wide apart, keep the big toes touching. o Keep the palms between the knees. o Exhale and slowly stretch them full length. o Bend forward and place the chin on the ground. Visṛ āmāsana. ŚAŚĀNKĀSANA (The Hare Posture)

Benefits o Keeps the body firm and stabilize the mind. o Keeps the knees and hip joints healthy. o Helps to relieve knee pain. o Acts on the abdominal organs and releases any tension in the abdomen. o Benefits women by relieving abdominal pain often experienced during menstruation. A word of caution Avoid this practice in case of severe arthritis and sciatica. Usṭ ṛ a means camel. The final version of this āsana resembles the hump of a camel. In this version, only the first stage (half) of the āsana is being practiced. Technique o Sit in Visṛ m sana. o Come to Dandāsana. o Fold your legs and sit on your heels. o Keep the thighs close and big toes touching. o Place the hands on the knees. o The head and back should be straight. o This is Vajrāsana. o Stand on your knees. o Place the hands on the waist with fingers pointing downward. o Keep the elbows and shoulders parallel. ARDHA USṬ Ṛ ĀSANA (The Half Camel Posture) Sthiti: Long sitting posture (Viṣrāmāsana)

o Bend the head back and stretch the neck muscles; inhale and bend the trunk backwards as much as possible. As you exhale, relax. o Keep the thighs perpendicular to the ground. o Remain in the posture for 10-30 seconds with normal breathing. o Return with inhalation; sit in Vajrāsana. o Relax in Note o If you can reach the heels, you can place your hands on them and bend backwards. This is called Uṣtrāsana. Benefits o Relieves constipation and back pain. o Increases blood circulation to the head and cardiac region. A word of caution o In case of hernia and abdominal injuries, arthritis, vertigo and pregnancy, please avoid doing this āsana. Śaśanḳ ameans hare. Sthiti: Vajrāsana Technique o Sit in Vajrāsana. o Spread both the knees wide apart, keep the big toes touching. o Keep the palms between the knees. o Exhale and slowly stretch them full length. o Bend forward and place the chin on the ground. Visṛ āmāsana. ŚAŚĀNKĀSANA (The Hare Posture)

o Keep the arms parallel. o Look in front and maintain the posture. o Inhale and come up. o Exhale and come back to Vajrāsan. o Stretch your legs back to Visṛ āmāsan Benefits o It helps to reduce stress, anger etc o It tones up reproductive organs, relieves constipation, improves digestion and relieves back pain. A word of caution o Please avoid this posture in case of acute backache. o Patients with osteoarthritis of the knees should exercise with caution or avoid Vajrāsana. Vakra means twisted. In this āsana, the spine is twisted which has a rejuvenating effect on its functioning. Sthiti: Dandāsana Technique o Bend the right leg, and place the right foot beside the left knee. o As you exhale, twist the body to the right. o Bring the left arm around the right knee and clasp the right big toe or place the palm beside right foot. o Take the right arm back and keep the palm on the ground with the back straight. o Remain in the posture for 10-30 seconds with normal breathing and relax. VAKRĀSANA (The Spinal Twist Posture) o Take out your hands with exhalation and relax o Repeat the same on the other side. Benefits o Increases flexibility of the spine. o Helps to overcome constipation, dyspepsia. o Stimulates pancreas and helps in the management of diabetes. A word of caution o Please avoid this posture in case of severe back pain, vertebral and disc disorders, after abdominal surgery and during menstruation. Bhujanga means snake or cobra. In this āsana, the body is raised like hood of a snake. Stithi: Prone posture or Makarāsana Technique o Lie down on your stomach, rest you head on your hands and relax the body. o Now join your legs and stretch your arms. o Keep the forehead on the ground. o Now place your hands just beside the body; keep palms and elbows on the ground. o As you inhale slowly, lift the chin and chest come up to navel region. o Stay there comfortably. o This is called Sarala Bhujangāsana. C. PRONE POSTURES BHUJANGĀSANA (The Cobra Posture) Sarala Bhujangāsana

o Keep the arms parallel. o Look in front and maintain the posture. o Inhale and come up.

o Exhale and come back to Vajrāsan.

o Stretch your legs back to Visṛ āmāsan Benefits o It helps to reduce stress, anger etc o It tones up reproductive organs, relieves constipation, improves digestion and relieves back pain. A word of caution o Please avoid this posture in case of acute backache. o Patients with osteoarthritis of the knees should exercise with caution or avoid Vajrāsana. Vakra means twisted. In this āsana, the spine is twisted which has a rejuvenating effect on its functioning. Sthiti: Dandāsana Technique o Bend the right leg, and place the right foot beside the left knee. o As you exhale, twist the body to the right. o Bring the left arm around the right knee and clasp the right big toe or place the palm beside right foot. o Take the right arm back and keep the palm on the ground with the back straight. o Remain in the posture for 10-30 seconds with normal breathing and relax. VAKRĀSANA (The Spinal Twist Posture) o Take out your hands with exhalation and relax o Repeat the same on the other side. Benefits o Increases flexibility of the spine. o Helps to overcome constipation, dyspepsia. o Stimulates pancreas and helps in the management of diabetes. A word of caution o Please avoid this posture in case of severe back pain, vertebral and disc disorders, after abdominal surgery and during menstruation. Bhujanga means snake or cobra. In this āsana, the body is raised like hood of a snake. Stithi: Prone posture or Makarāsana Technique o Lie down on your stomach, rest you head on your hands and relax the body. o Now join your legs and stretch your arms. o Keep the forehead on the ground. o Now place your hands just beside the body; keep palms and elbows on the ground. o As you inhale slowly, lift the chin and chest come up to navel region. o Stay there comfortably. o This is called Sarala Bhujangāsana. C. PRONE POSTURES BHUJANGĀSANA (The Cobra Posture) Sarala Bhujangāsana

o Now come back and place your forehead on the ground. o Keep your palms besides the chest where your elbows were and raise the elbows. o Inhale; slowly lift the chin and chest up to navel region. This is Bhujangāsana. o Exhale, rest your forehead on the ground and place your palms and rest your head on the palms and spread your legs and relax. Note: o Keep the legs firm so that no load or strain is felt on the lumbar spine. Benefits This āsana is best for stress management. o It reduces abdominal fat and alleviates constipation. o It also helps to remove backache and bronchial problems. A word of caution o Those who have undergone abdominal surgery should avoid this asana for 2-3 months. o Those who suffer from hernia, ulcers should not practice this asana. Śalaba means a locust. Sthiti: Prone posture; Makarāsana Technique o Lie down on your stomach in Makarāsana. o Rest the chin on the floor; keep both hands beside the body; palms facing upwards o ŚALABHĀSANA (The Locust Posture) o Inhale, raise the legs off the floor as much as you can without bending the knees. o Extend the arms and legs well to ease the lift of the body off the floor. o Stay in this position for 10-20 seconds breathing normally. o Exhale, bring the legs down towards the floor. o Rest for a few seconds in Makarāsana. Note: o Pull up the knee caps and squeeze the buttocks to improve the posture. This āsana is more beneficial when performed afterBhujangāsana Benefits o Helps in sciatica and lower backache. o Tones the hip muscles and those in the kidney region. o Reduces fat on the thighs and buttocks; good in weight management o Helps the abdominal organs aiding digestion A word of caution o Cardiac patients should avoid this posture. Please proceed cautiously in case of sever lower back pain. o People with high blood pressure, peptic ulcers and hernia should also avoid this posture. In Sanskrit, Makara means crocodile. In this āsana, the body resembles a crocodile. Sthiti: Prone relaxation posture MAKARĀSANA (The Crocodile Posture) Bhujangāsana

o Now come back and place your forehead on the ground. o Keep your palms besides the chest where your elbows were and raise the elbows. o Inhale; slowly lift the chin and chest up to navel region. This is Bhujangāsana. o Exhale, rest your forehead on the ground and place your palms and rest your head on the palms and spread your legs and relax. Note: o Keep the legs firm so that no load or strain is felt on the lumbar spine. Benefits This āsana is best for stress management. o It reduces abdominal fat and alleviates constipation. o It also helps to remove backache and bronchial problems. A word of caution o Those who have undergone abdominal surgery should avoid this asana for 2-3 months. o Those who suffer from hernia, ulcers should not practice this asana. Śalaba means a locust. Sthiti: Prone posture; Makarāsana Technique o Lie down on your stomach in Makarāsana. o Rest the chin on the floor; keep both hands beside the body; palms facing upwards o ŚALABHĀSANA (The Locust Posture) o Inhale, raise the legs off the floor as much as you can without bending the knees. o Extend the arms and legs well to ease the lift of the body off the floor. o Stay in this position for 10-20 seconds breathing normally. o Exhale, bring the legs down towards the floor. o Rest for a few seconds in Makarāsana. Note: o Pull up the knee caps and squeeze the buttocks to improve the posture. This āsana is more beneficial when performed afterBhujangāsana Benefits o Helps in sciatica and lower backache. o Tones the hip muscles and those in the kidney region. o Reduces fat on the thighs and buttocks; good in weight management o Helps the abdominal organs aiding digestion A word of caution o Cardiac patients should avoid this posture. Please proceed cautiously in case of sever lower back pain. o People with high blood pressure, peptic ulcers and hernia should also avoid this posture. In Sanskrit, Makara means crocodile. In this āsana, the body resembles a crocodile. Sthiti: Prone relaxation posture MAKARĀSANA (The Crocodile Posture) Bhujangāsana

Technique o Lie down on your stomach with the feet wide apart, feet pointing outward. o Bend both the arms and place the right hand on the left hand. o Place the forehead on your hands. o Keep the eyes closed. This is Makarāsana. o This asana is practiced for relaxation in all prone postures. Benefits o Promotes relaxation of the lower back. o Helps in recovery of back problems. o Indicated for all orthopedic ailments. o Indicated to counter stress and anxiety. A word of caution o Avoid this practice in case of low blood pressure, severe cardiac problems and pregnancy. Setubandha means formation of bridge. In this posture, the body is positioned like a bridge, hence the name. This is also called as Cạ tusp̣ ādāsana. Sthiti: Supine lying; Śavāsana. Technique o Bend both the legs at the knees and bring the heels near the buttocks. o Hold both the ankles firmly; keep the knees and feet in one straight line. D. SUPINE POSTURES ŚETUBANDHĀSANA (The Bridge Posture) o Inhale; slowly raise your buttocks and trunk up as much as you can to form bridge. o Remain in this position for 10-30 seconds, with normal breathing. o Exhale, slowly return to the original position and relax in Śavāsana. Note o In the final position, the shoulders and head remain in contact with the floor. o If required, in the final position, you can support your body at the waist with your hands. Benefits o Relieves depression and anxiety. Strengthens lower back muscles. o Stretches abdominal organs, improves digestion and helps to relieve constipation. A word of caution o People suffering from ulcers and hernia, and women in advanced stages of pregnancy should not practice this asana. Pavan means wind and mukta means to release or to make free. As the name suggests, this asana is useful in removing wind or flatulence from the stomach and intestines. Sthiti: Śavāsana Technique o Lie down flat on the back. o Bend both the knees and bring the thighs to the chest. o Interlock the fingers and clasp the shin below knees. PAVANAMUKTĀSANA (The Wind Releasing Posture)

Technique o Lie down on your stomach with the feet wide apart, feet pointing outward. o Bend both the arms and place the right hand on the left hand. o Place the forehead on your hands. o Keep the eyes closed. This is Makarāsana. o This asana is practiced for relaxation in all prone postures. Benefits o Promotes relaxation of the lower back. o Helps in recovery of back problems. o Indicated for all orthopedic ailments. o Indicated to counter stress and anxiety. A word of caution o Avoid this practice in case of low blood pressure, severe cardiac problems and pregnancy. Setubandha means formation of bridge. In this posture, the body is positioned like a bridge, hence the name. This is also called as Cạ tusp̣ ādāsana. Sthiti: Supine lying; Śavāsana. Technique o Bend both the legs at the knees and bring the heels near the buttocks. o Hold both the ankles firmly; keep the knees and feet in one straight line. D. SUPINE POSTURES ŚETUBANDHĀSANA (The Bridge Posture) o Inhale; slowly raise your buttocks and trunk up as much as you can to form bridge. o Remain in this position for 10-30 seconds, with normal breathing. o Exhale, slowly return to the original position and relax in Śavāsana. Note o In the final position, the shoulders and head remain in contact with the floor. o If required, in the final position, you can support your body at the waist with your hands. Benefits o Relieves depression and anxiety. Strengthens lower back muscles. o Stretches abdominal organs, improves digestion and helps to relieve constipation. A word of caution o People suffering from ulcers and hernia, and women in advanced stages of pregnancy should not practice this asana. Pavan means wind and mukta means to release or to make free. As the name suggests, this asana is useful in removing wind or flatulence from the stomach and intestines. Sthiti: Śavāsana Technique o Lie down flat on the back. o Bend both the knees and bring the thighs to the chest. o Interlock the fingers and clasp the shin below knees. PAVANAMUKTĀSANA (The Wind Releasing Posture)

Exhale; rise the head till your chin touches the knees and relax. o This is Pavanamuktāsana. Bring the head back to the ground. While exhaling, lower the legs to the floor. Rest in Śavāsana Note o Synchronise your breathing with the leg movement. o While touching the knee with the nose/ forehead, you should be able to feel the lumbar region stretch; keep the eyes closed and focus your attention on the lumbar region. Benefits o Removes constipation; gives relief from flatulence, decreases the bloating sensation in the abdomen and aids digestion. o Offers deep internal pressure, massage and stretching of the highly complicated network of muscles, ligaments and tendons in the pelvis and waist region. o It tones up the back muscles and spinal nerves. A word of caution o Please avoid this practice in case of abdominal injuries, hernia, sciatica or severe back pain and during pregnancy. Sava means dead body. The final position in this āsana resembles a dead body. Sthiti: Supine Relaxation Posture Technique o Lie down on your back with arms and legs comfortably apart. ŚAVĀSANA (The Dead Body Posture) o Palms facing upward; eyes closed. o Relax the whole body consciously. o Become aware of natural breath and allow it to become rhythmic and slow. o Remain in the position till you feel refresh and relax. Benefits o Helps to relieve all kinds of tensions and gives rest to both body and mind. o Relaxes the whole psycho-physiological system. o The mind, which is constantly attracted to the outer world, takes a U-turn and moves inwards, thus gradually getting absorbed; as the mind turns quiet and absorbed, the practitioner remains undisturbed by the external environment. o It is found very beneficial in the management of stress and its consequences. KAPĀLABHĀTI Sthiti: Any meditative posture eg Suḳāsana/Padmāsana/ Vajrāsana Technique o Sit in any meditative posture. o Close the eyes and relax the whole body. o Inhale deeply through both nostrils, expand the chest. o Expel the breath with forceful contractions of the abdominal muscles and relax.

Exhale; rise the head till your chin touches the knees and relax. o This is Pavanamuktāsana. Bring the head back to the ground. While exhaling, lower the legs to the floor. Rest in Śavāsana Note o Synchronise your breathing with the leg movement. o While touching the knee with the nose/ forehead, you should be able to feel the lumbar region stretch; keep the eyes closed and focus your attention on the lumbar region. Benefits o Removes constipation; gives relief from flatulence, decreases the bloating sensation in the abdomen and aids digestion. o Offers deep internal pressure, massage and stretching of the highly complicated network of muscles, ligaments and tendons in the pelvis and waist region. o It tones up the back muscles and spinal nerves. A word of caution o Please avoid this practice in case of abdominal injuries, hernia, sciatica or severe back pain and during pregnancy. Sava means dead body. The final position in this āsana resembles a dead body. Sthiti: Supine Relaxation Posture Technique o Lie down on your back with arms and legs comfortably apart. ŚAVĀSANA (The Dead Body Posture) o Palms facing upward; eyes closed. o Relax the whole body consciously. o Become aware of natural breath and allow it to become rhythmic and slow. o Remain in the position till you feel refresh and relax. Benefits o Helps to relieve all kinds of tensions and gives rest to both body and mind. o Relaxes the whole psycho-physiological system. o The mind, which is constantly attracted to the outer world, takes a U-turn and moves inwards, thus gradually getting absorbed; as the mind turns quiet and absorbed, the practitioner remains undisturbed by the external environment. o It is found very beneficial in the management of stress and its consequences. KAPĀLABHĀTI Sthiti: Any meditative posture eg Suḳāsana/Padmāsana/ Vajrāsana Technique o Sit in any meditative posture. o Close the eyes and relax the whole body. o Inhale deeply through both nostrils, expand the chest. o Expel the breath with forceful contractions of the abdominal muscles and relax.

o Do not strain. o Continue active/forceful exhalation and passive inhalation. o Complete 30 rapid breaths, then take a deep breath and exhale slowly. o This is one round of Kapālabh ti. o Each round shall be followed by deep breathing. o Repeat 2 more rounds. Breathing: Forceful exhalation by contracting the abdominal muscles, without any undue movements in the chest and shoulder region. Inhalation should be passive throughout the practice. Number of rounds: Beginners can practice up to 3 rounds of 20 breaths each. The count and rounds can be increased gradually over a period of time. Benefits o Kapālabhāti purifies the frontal air sinuses; helps to overcome cough disorders. o It is useful in treating cold, rhinitis, sinusitis, asthma and bronchial infections. o It rejuvenates whole body, and keeps the face young and vibrant. o It balances and strengthens the nervous system and tones up the digestive system. A word of caution o Please avoid this practice in case of cardiac conditions and giddiness, high blood pressure, vertigo, chronic bleeding in the nose, epilepsy, migraine, stroke, hernia and gastric ulcers.

5 PRĀNẠ̄ YĀMA The main characteristic feature of this prānạ̄ yāma is alternate breathing through the left and right nostrils without or with retention of breath (kumbhaka). Sthiti:Any meditative posture. Technique o Sit in any meditative posture. o Keep the spine and head straight with eyes closed. o Relax the body with few deep breaths. o Keep the left palm on the left knee in Jnāna mudra. The right hand should be in Nāsāgra mudra. o Place the ring and small fingers on the left nostril; fold the middle and index finger. Place the right thumb on the right nostril; o Breathe in from the left nostril; then close the left nostril with the small and ring fingers and release the thumb from the right nostril; exhale through the right nostril. o Next, inhale through the right nostril. o At the end of inhalation, close the right nostril, open the left nostril and exhale through it. o This complete process is one round of the Nādiśodhana or Anuloma Viloma Prānạ̄ yāma o Repeat 5 rounds. Ratio and timing o For beginners, the duration of inhalation and exhalation should be equal. o Gradually make 1:2; inhalation: exhalation NADIŚODHANA or ANULOMA VILOMA PR ṆĀYĀMA (Alternate Nostril Breathing)

o Do not strain. o Continue active/forceful exhalation and passive inhalation. o Complete 30 rapid breaths, then take a deep breath and exhale slowly. o This is one round of Kapālabh ti. o Each round shall be followed by deep breathing. o Repeat 2 more rounds. Breathing: Forceful exhalation by contracting the abdominal muscles, without any undue movements in the chest and shoulder region. Inhalation should be passive throughout the practice. Number of rounds: Beginners can practice up to 3 rounds of 20 breaths each. The count and rounds can be increased gradually over a period of time. Benefits o Kapālabhāti purifies the frontal air sinuses; helps to overcome cough disorders. o It is useful in treating cold, rhinitis, sinusitis, asthma and bronchial infections. o It rejuvenates whole body, and keeps the face young and vibrant. o It balances and strengthens the nervous system and tones up the digestive system. A word of caution o Please avoid this practice in case of cardiac conditions and giddiness, high blood pressure, vertigo, chronic bleeding in the nose, epilepsy, migraine, stroke, hernia and gastric ulcers.

5 PRĀNẠ̄ YĀMA The main characteristic feature of this prānạ̄ yāma is alternate breathing through the left and right nostrils without or with retention of breath (kumbhaka). Sthiti:Any meditative posture. Technique o Sit in any meditative posture. o Keep the spine and head straight with eyes closed. o Relax the body with few deep breaths. o Keep the left palm on the left knee in Jnāna mudra. The right hand should be in Nāsāgra mudra. o Place the ring and small fingers on the left nostril; fold the middle and index finger. Place the right thumb on the right nostril; o Breathe in from the left nostril; then close the left nostril with the small and ring fingers and release the thumb from the right nostril; exhale through the right nostril. o Next, inhale through the right nostril. o At the end of inhalation, close the right nostril, open the left nostril and exhale through it. o This complete process is one round of the Nādiśodhana or Anuloma Viloma Prānạ̄ yāma o Repeat 5 rounds. Ratio and timing o For beginners, the duration of inhalation and exhalation should be equal. o Gradually make 1:2; inhalation: exhalation NADIŚODHANA or ANULOMA VILOMA PR ṆĀYĀMA (Alternate Nostril Breathing)

Breathing o Breath should be slow, steady and controlled. It should not be forced or restricted in any way. Benefits o The main purpose of this prānạ̄ yāma is to purify the principle channels of carrying energy called naid's; hence nourishes the whole body. o Induces tranquility and helps to improve concentration o Increases vitality and lowers the level of stress and anxiety o It elevates cough disorders. Bhrāmarī is derived from bhramara which means a black bee. During the practice of this prānāyāma, the sound produced resembles the buzzing of a black bee. Sthiti:Any meditative posture. Techniques: Type - I o Sit in any meditative posture with eyes closed. o Inhale deeply through the nose. o Exhale slowly in a controlled manner while making a deep, steady humming sound such as that of black bee. This is one round of Bhrāmarī. o Repeat 5 rounds. Type - II o Sit in any meditative posture with eyes closed. o Inhale deeply through the nose. o Close the eyes with index fingers, mouth with ring and small fingers and ears from respective thumbs as shown in the figure. This is also called Śanmukhi Mudra. BHRĀMARĪPRĀNĀYĀMA (BHRĀMARĪRECAKA) o Exhale slowly in a controlled manner while making a deep, steady humming sound such as that of black bee. This is one round of Bhrāmarī. o Repeat 5 rounds. Benefits o The practice of Bhrāmarī relives stress and helps in alleviating anxiety, anger and hyperactivity. o The resonance effect of humming sound creates a soothing effect on the mind and nervous system. o It is a great tranquiliser; found good in the management of stress relateddisorders. o It is a useful preparatory prānāyāma for concentration and meditation. A word of caution o Please avoid this practice in case of nose and ear infections. DHYĀNA IN ŚAMBHAVĪ MUDRA Dhyāna or meditation is an act of continuous contemplation. Sthiti: Any meditative posture. Technique o Sit in any meditative posture. o Keep your spine comfortably erect. o Hold Jnāna mudra as follows: §Touch the tip of the thumb to the tip of the index finger, §forming a circle. §The other three fingers are straight and relaxed. §All three fingers are side-by-side and touching. §Keep your palms facing upwardsupon the thighs. Arms and shoulders should be loose and relaxed.

30 Breathing o Breath should be slow, steady and controlled. It should not be forced or restricted in any way. Benefits o The main purpose of this prānạ̄ yāma is to purify the principle channels of carrying energy called naid's; hence nourishes the whole body. o Induces tranquility and helps to improve concentration o Increases vitality and lowers the level of stress and anxiety o It elevates cough disorders. Bhrāmarī is derived from bhramara which means a black bee. During the practice of this prānāyāma, the sound produced resembles the buzzing of a black bee. Sthiti:Any meditative posture. Techniques: Type - I o Sit in any meditative posture with eyes closed. o Inhale deeply through the nose. o Exhale slowly in a controlled manner while making a deep, steady humming sound such as that of black bee. This is one round of Bhrāmarī. o Repeat 5 rounds. Type - II o Sit in any meditative posture with eyes closed. o Inhale deeply through the nose. o Close the eyes with index fingers, mouth with ring and small fingers and ears from respective thumbs as shown in the figure. This is also called Śanmukhi Mudra. BHRĀMARĪPRĀNĀYĀMA (BHRĀMARĪRECAKA) o Exhale slowly in a controlled manner while making a deep, steady humming sound such as that of black bee. This is one round of Bhrāmarī. o Repeat 5 rounds. Benefits o The practice of Bhrāmarī relives stress and helps in alleviating anxiety, anger and hyperactivity. o The resonance effect of humming sound creates a soothing effect on the mind and nervous system. o It is a great tranquiliser; found good in the management of stress relateddisorders. o It is a useful preparatory prānāyāma for concentration and meditation. A word of caution o Please avoid this practice in case of nose and ear infections. DHYĀNA IN ŚAMBHAVĪ MUDRA Dhyāna or meditation is an act of continuous contemplation. Sthiti: Any meditative posture. Technique o Sit in any meditative posture. o Keep your spine comfortably erect. o Hold Jnāna mudra as follows: §Touch the tip of the thumb to the tip of the index finger, §forming a circle. §The other three fingers are straight and relaxed. §All three fingers are side-by-side and touching. §Keep your palms facing upwardsupon the thighs. Arms and shoulders should be loose and relaxed.

o Close your eyes and sit with a slightly upturned face. o You need not concentrate. Just maintain a mild focus between the eyebrows and be conscious of your breath. o Dissolve your thoughts and attain single and pure thought. o Meditate. Note o For beginners, soothing music may be played in the background during meditation. o Stay as long as you can. Benefits o Meditation is the most important component of Yoga practice. o It helps the practitioner to eliminatenegative emotions like fear, anger, depression, anxiety and to develop positive emotions o Keeps the mind calm and quiet. o Increases concentration, memory, clarity of thought and will power. o Rejuvenates the whole body and mind giving them proper rest. o Meditation leads to self-realisation. (End the Yoga Practice Session with a Sankalpa) I commit, to make myself into a healthy, peaceful, joyful and loving human being. Through every action of mine, I will strive to create a peaceful and loving atmosphere around me. I strive to break the limitations of who I am right now and include the entire world as my own. I recognize the kinship of my own life with every other life. I recognize the unity of all there is. Śantih

Pātha losZ HkoUrq lqf[ku%] losZ lUrq fujke;k%A losZ Hkækf.k

i';Urq] ek df'PkÌq%[kHkkXHkosr~A

'kkfUr% 'kkfUr% 'kkfUr%AA Sarve Bhavantu Sukhinah, Sarve Santu Nirāmayah Sarve Bhadrani Paśyantu, Maa K

ascit Duhkha Bhāgbhavet Shantih Shantih Shantih lc lq[kh gks] lc fujksx gksA lc fujke; gks] lcdk eaxy gks] dksbZ nq[kh% u gksA May All become Happy, May All be Free from Illness. May All See what is Auspicious, May no one Suffer. Om Peace, Peace, Peace.

SANKALPA :

Hame hamare man ko hamesha santulit rakhana hai, Isi main hi hamara atma vikas samaya hua hai. SANKALP 7 A

o Close your eyes and sit with a slightly upturned face. o You need not concentrate. Just maintain a mild focus between the eyebrows and be conscious of your breath. o Dissolve your thoughts and attain single and pure thought. o Meditate. Note o For beginners, soothing music may be played in the background during meditation. o Stay as long as you can. Benefits o Meditation is the most important component of Yoga practice. o It helps the practitioner to eliminatenegative emotions like fear, anger, depression, anxiety and to develop positive emotions o Keeps the mind calm and quiet. o Increases concentration, memory, clarity of thought and will power. o Rejuvenates the whole body and mind giving them proper rest. o Meditation leads to self-realisation. (End the Yoga Practice Session with a Sankalpa) I commit, to make myself into a healthy, peaceful, joyful and loving human being. Through every action of mine, I will strive to create a peaceful and loving atmosphere around me. I strive to break the limitations of who I am right now and include the entire world as my own. I recognize the kinship of my own life with every other life. I recognize the unity of all there is. Śantih

Pātha losZ HkoUrq lqf[ku%] losZ lUrq fujke;k%A losZ Hkækf.k

i';Urq] ek df'PkÌq%[kHkkXHkosr~A

'kkfUr% 'kkfUr% 'kkfUr%AA Sarve Bhavantu Sukhinah, Sarve Santu Nirāmayah Sarve Bhadrani Paśyantu, Maa K

ascit Duhkha Bhāgbhavet Shantih Shantih Shantih lc lq[kh gks] lc fujksx gksA lc fujke; gks] lcdk eaxy gks] dksbZ nq[kh% u gksA May All become Happy, May All be Free from Illness. May All See what is Auspicious, May no one Suffer. Om Peace, Peace, Peace.

SANKALPA :

Hame hamare man ko hamesha santulit rakhana hai, Isi main hi hamara atma vikas samaya hua hai. SANKALP 7 A

1. Prayer:Rigveda-10.191.2 2. Sadilaja/Chalanakriyas/Yogic SukshmaVyayama: Also referred as Caaranaa in Hathatatvakaumudi- 9.13-16, Yogi c SukshmaVyayama of Swami DheerendraBhramhachari 3. Tād sana: Also called as Taalaasana, Yogarahasya of Nathamuni, KiranaTika, a commentary on Yogasutras, Shri Yoga Kaustubha-25, SachitraCaurasi Asana-34, Yoga Asanasby Swami Shivananda. 4. Vrḳ sāsana: GherandaSamhita-ii.36, BrihadyogaSopana, Hathayoga Samhita-43, Yoga Marga Pradipa-11 5. Pada-hastāasana/Uttānāsana: Shri Yoga Kaustubha. Yogarahasya of Nathamuni 6. ArdhaCạ krāsana: TraditionalCakrasana has several varieties quite different from this which is practiced over the years 7. Trikonāsana: Yogarahasya-ii.20 of Nathamuni 8. Bhadrāsana: Hathapradipika-i.53-54. 9. ArdhaUsṭ rāsana: Shri Yoga Kaustibha, NagojiBhattaVritti on Yogasutra-ii. 46, GherandaSamhita - ii. 41 describes Ustrasana which is done lying in prone position 10. Śasankāsana: Gheranda Samhita-ii.12 calls it as Vajrasana, HathayogaSamhita, BrhadyogaSopana, SachitraVyavaharika Yoga-16, Narada Purana-33-112, BrihannaradiyaPurana, YogamargaPradipa, Yoga Bija-90, Yogasikhopanishad-I.111- 112, Hatharatnavali-iii.9 11. Vakrāsana: Easier version of Matsyendrasana (mentioned in Hathapradeepika) given by Swami Kuvalayananda in his book Asana 12. Bhujangāsana: Gheranda Samhita.ii.42, with some variation, Kirana Tika-ii. 46 on Yogasutra, Hathayoga Samhita-49, Shri Yoga Kaustubha-62, Yogamarga Pradipa-19, Yoga Rahasya of Nathamuni-ii.14, Jaypur Central Museum-7174. 13. Śalabāsana :Gheranda Samhita-ii.39, Brihadyoga Sopana-iii46, Hathayoga Samhita- 46, Yoga Marga Pradipa-33. 14. Makarāsana:Jaipur Central Meusum, with some variation in hands position. 15. Setubandhasana/ Cạ tuśpādāsana:Yogarahasya of Nathamuni. 16. Pavanamuktāsana :Shri Yoga Kaustubha. It is done in sitting as per Yoga Asanas-3, Sachitracaurasi Asane-5-7, Shri Yoga Kaustubha-5, Kirana Tika-ii.46 on Yoga Sutra, 17. Shavasana: Gheranda Samhita-ii.19, Hathapradipika-i.32, Hatharatnavali-iii.20,76, KapalaKurantakaHathabyasa Paddhati-111, Yuktabhavadeva-vi.21, Asanani-14, Yoga Siddhanta Chandrika-ii.46, Shritatva Nidhi-70, KiranaTika on Yogasutra-ii.46, Brihadyoga Sopana-iii.24, Hathapradipika, Shri Yoga Kaustubha-17. 18. Kapālabhāti: A variation of BhastrikaKumbhaka of Gheranda Samhita-v.70-72, Kumbhaka Paddhati-164-165, Hathapradipika, Hatharatnavali-22-24, Hathatatvakaumudi-x.12-14, Yuktabhavadeva-vii.110-118. 19. Nadishodhana/AnulomaViloma Prānāyāma: Hathapradipika, It has visualization and internal retention breath. Additionally, Gheranda Samhita-v.38-45 has time units for inhalation, retention and exhalation. 20. Bhramari Prānāyāma :Hathapradipika, Hatharatnavali-ii.26, Kumbhaka Paddhati- 169. 21. Dhyāna :Yoga Sutra of Patanjali III.2

Textual References

INTERNA INTERNATIONAL DAY OF YOGA Government of India Ministry of Ayurveda, Yoga & Naturopathy, Unani, Siddha and Homoeopathy (AYUSH) 

21 June

Ministry of AYUSH AYUSH Bhawan, B-Block, GPO Complex, INA, New Delhi-110 023 www:indianmedicine.nic.in Government of India

Retrieved from ‘http://103.153.58.85/ind/index.php?title=Temporary_III&oldid=76039’
Personal tools
Namespaces

Variants
Actions
Navigation
Toolbox
Translate