Background: Mindfulness has received consistent attention from researchers in the last few decades due to its positive effects on physical and mental health, psychological well-being, as well as several therapeutic outcomes. In an attempt to discern its dispositional source, researchers have also looked at its relation with personality traits. Aims: The current study aims to carry the above effort ahead by looking at the relation of mindfulness to the big-five personality traits in the Indian context in an exploratory way to give some amount of cross-cultural validity to established relations in the Western context. Methods: The current study adopted the method of correlational research to fulfill the above aim. Results: Results of the current investigation on 60 plus Yoga students supported earlier meta-analysis by revealing highly significant moderate correlations, negative of -0.45 with neuroticism and positive of 0.49 with conscientiousness after controlling for demographics. Mindfulness also showed a positive relation to extraversion (r = 0.29), to a lesser extent though. The study, very surprisingly, showed no gender difference in neuroticism in the current sample of Yoga students, thereby creating a deviation to a widely present gender difference. Conclusions: The current paper discusses the above results in detail, and draws the personality mini-profile of a mindful individual to be that of one who is emotionally stable and/or well-disciplined in his/her approach toward life although, studies with larger, representative and cross-cultural samples are needed to further validate this claim.

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Background: Autism is one of the most common developmental disorders. It is a lifelong brain disorder that is normally diagnosed in early childhood. Autism is a spectrum disorder varying in severity and impact from individual to individual. Aims: The main purpose of this study is to find the effect of yogic intervention on children suffering from Autism Spectrum Disorder. Settings and Design: Thirty children suffering from Autism Spectrum Disorder were selected from Abhiprerna Foundation, Haridwar for the study. The age of the subjects ranged from 5 to 16 years. The design used for the study was pre-post design. Purposive sampling was used for collection of the sample. Methods: The current study was performed with parents/caregivers who gave information regarding the daily activities of the child; pre and post values for the study were assessed on the basis of the Childhood Autism Rating Scale. yogic practices including OM Chanting, Asanas, and Pranayama were used as intervention for a period of 3 months. Statistical Analysis Used: Paired samples t-test was used for comparing the means of pre and post values. Results: Though there was statistically significant reduction in the symptoms of autism in children after a period of 3 months, yet the effect size was very small to draw an assertive conclusion. Conclusions: The results conclude that continuous practice of yoga may significantly improve the symptoms of Autism Spectrum Disorder in children. Such an effect also calls for a detailed study on their effectiveness in the long run.

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Introduction: Yoga is an ancient science of body and mind coordination and is widely practiced as well as researched globally. Various yoga postures are considered therapeutic and can be used to treat physical hazards which have direct relation to dentistry procedures such as musculoskeletal complications and to reduce stress. The ultimate goal of this study is to evaluate the therapeutic potential of yoga in the treatment of psychological and physical hazards among dentists in Wardha region. Objective: This study aims to understand the effect of yoga as a therapeutic aid for the treatment of psychological and physical hazards among dental interns aged between 21 and 24 years in Sharad Pawar Dental College, DMIMS (DU), Wardha region, Maharashtra (India). Method: In this study, dental interns aged between 21 and 24 years were examined to understand the effect of yoga as a therapeutic aid for the treatment of psychological and physical hazards of dental practice. They were subjected to a pretest questionnaire, and then, they were trained and made to undergo yoga session for a month under a trained supervision, after which they were given a posttest questionnaire assessing if there is a reduction in the levels of stress and relief from their musculoskeletal ailments. Results: There was a significant improvement in the quality of life of the participants. Earlier, 64.3% of the interns complained of not being able to provide quality treatment to their patients due to stress and 54.3% could not cope up with their workload previously; after a month of yoga therapy, 62.9% of the interns felt a significant change in the quality of treatment they were providing to the patients and 62.9% of the interns found it easier to cope up with their workload. Previously, 40% of the interns had complained about backaches due to long-standing work hours and 42.9% of the interns had complained of headaches; after the therapy, 44.3% of the interns claimed that their backache had reduced significantly and 42.9% of the interns claimed that the number of times they suffered a headache has reduced. Conclusion: Considering the results, a fair conclusion can be drawn that practicing yoga on a daily basis can have a significant change in the lifestyle of a dentist by allowing them to maintain their health as well as relieving them from their day-to-day stress.

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Clinical yoga trials, which were conducted in medical research institutes, found to skew toward imposing positive health impacts. Several concerns related with the clinical yoga trials including the availability of exclusive ethical committee to review yoga research proposal, compensation to the poor patients, patient's actual will to participate in the study, yoga trainer qualification, insurance policy for patients if being harmed, standard yoga protocols (exercise, stretching, bending, meditation, music, timings, and duration), mode of training (self-practice by video or personal trainer), assessment of level of compliance, religious concerns, law and legislation have been neglected, not highlighted, or not well justified by most of the studies. The present article represents the grassroot level of experience of clinical yoga trials in medical research institutes and recommended that, until and unless the global standards for clinical yoga trials have not been introduced, for the safety of the patient, either yoga trials should not be allowed in medical and research institutes or all institutions should follow the standard study designs described in highly indexed standard journals.

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Introduction: Laghu sankhaprakshalana (LSP) is a type of yogic cleansing technique (Shatkarma) which is being practiced since ancient time. In this technique, set of Asanas that aid the intestinal motility are practiced along with intake of lukewarm saline water. It is an easy and effective technique to clean the gastrointestinal canal. This study aims to study the effect of LSP on bowel health. Aim and Objectives: The main objective of this study is to evaluate the effect of LSP practice on bowel health in normal individuals and safety of it. Materials and Methods: Sixty healthy individuals (males – 30 and females – 30) of the mean age 20.70 ± 2.89 were randomly recruited for study group (n = 30) and control group (n = 30). The study group was made to practice LSP once a week, for 4 weeks. The control group received no intervention. Constipation score (CS) was recorded by using the Cleveland Clinic CS, before and after completion of four sessions of LSP. Results: There was a significant reduction in CS, p < 0.0001 after the four sessions of LSP practice. Conclusion: The present study showed that LSP has a tendency to improve the bowel health. The practice of LSP once a week, for 4 weeks is safe and effective in a normal individual.

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Objective: This study was conducted to assess (i) the relationship between stressful life events and coping strategies, (ii) how stressful life events influence stress indicators, and (iii) how variations in stress indicators occur according to the coping strategies adopted. Materials and Methods: Coping strategies, stressful life events, and stress indicators were assessed in 72 participants (group average age ± standard deviation, 31.9 ± 14.3 years; 36 males) as a single-group, cross-sectional study. Results: Participants with low, medium, and high stressful life events showed a positive correlation with disengagement (e.g., social withdrawal) (p < 0.01). A high level of stressful life events was positively correlated with physical (p < 0.05) and behavioral indicators (p < 0.05). Coping strategies such as problem-solving (p < 0.05) and cognitive restructuring (p < 0.05) showed a negative correlation with behavioral indicators; wishful thinking (p < 0.01) showed a positive correlation with emotional indicators. Engagement showed a negative correlation with behavioral indicators (p < 0.05) and disengagement was found to be positively correlated with emotional indicators (p < 0.01). Conclusion: The higher the stressful life event scores, the greater was the chance of using unhealthy coping strategies; (ii) high stressful life events correlated positively with physical and behavioral stress indicators; and (iii) healthy coping strategies (e.g., problem-solving) resulted in lower behavioral indicators of stress.

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Background: Glaucoma is the second leading cause of global blindness and is the leading cause of irreversible visual loss. Hence, it becomes very important in guiding the designs of glaucoma screening, treatment, and intraocular pressure (IOP) control methods. Hence, the aim of this study was to analyze the effect of yoga ocular exercises on IOP. Materials and Methods: Thirty-one undergraduate optometry students (62 eyes) who satisfied the inclusion criteria after a baseline comprehensive eye examination were selected for the study and were assigned to two groups: an exercise group (n = 15) and a control group (n = 16). A baseline IOP measurement was done for both groups. The exercise group performed yoga ocular exercises for 30 min/day for 5 days a week for up to 6 weeks. IOP was measured for both eyes for all participants at the end of each week for up to 6 weeks. Results: In the exercise group, there was a highly statistically significant reduction in IOP in both eyes (p = 0.000 in the right eye [RE] and p = 0.001 in the left eye [LE]). Whereas in the control group, there was an insignificant change in IOP (p = 0.751 in the RE and p = 0.809 in the LE). Conclusions: The yoga ocular exercises induce a significant reduction in IOP and hence can be considered as a nonpharmacological intervention for lowering the IOP for the management and treatment plan of various ocular diseases or disorders associated with ocular hypertension.

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Context: Need for yogic lifestyle education in schools is being recognized eloquently. However, effectiveness of yogic lifestyle for enhancing adolescent health in schools remains partially or minimally attempted. Aims: To examine the relevance of yogic lifestyle education in improving holistic aspects of adolescent health in schools. Method: A four week field experiment was conducted among a sample of 100 students enrolled in a residential school located in a semi-urban setting by using a 2 (control and intervention group) ×2 (male and female students) ×2 (pre and post-test) factorial design. Standardized self-report adolescent health questionnaires were used before and after yogic lifestyle education to assess its holistic effects. Results: ANOVA was used to analyze efficacy of yogic lifestyle education in promoting different aspects of adolescent health. Results revealed that yogic lifestyle education group participants' responses displayed significantly greater enhancement on a variety of self-reported positive health outcomes and a reduction on different negative health outcomes than the control group participants. Conclusions: Yogic lifestyle education programme has promising potential to not only reduce health problems but also enhance positive aspects of health in school going adolescents.

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Context: The ancient Indian science of yoga is both an experiential science as well as a set of practices which are very suitable to be evaluated using conventional research methods. Despite the rapidly growing scientific literature on the effects of yoga and its applications, there has been no survey carried out to determine whether yoga practitioners are themselves aware of this research. Aims: The current study aimed at conducting a survey to document the beliefs about yoga as a science among its practitioners. Methods: The current survey was conducted chiefly on graduate students of Mumbai University as well as some of the staff. The study surveyed 972 respondents (with an average age of 26 years and a male-female ratio of 54.8:45.2), out of which 54.7 percent practiced yoga. Results: Among the yoga practitioners, 66.1 percent were aware of scientific research on yoga and 57.6 percent associated yoga with scientific research. Interestingly, 60.4 percent of yoga users were keen to have online yoga courses. Among those who did not practice yoga (45.3 percent), 45.0 percent had no intention of starting to practice yoga. Conclusion: The current survey, which is the first documentation of its type in India, showed interesting trends in beliefs about yoga as a scientific discipline among a predominantly young, educated, and urban Indian sample.

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Background: In order to have a clearer understanding of yogic concepts as described in the Pātañjala Yogasūtra (PYS), the seminal, most authentic and authoritative, but extremely compact ancient text of yoga, there is a need for their critical study with reference to relevant commentaries and secondary sources of the PYS. Aim: The current study focused on the word dvandva (general meaning - pair, conflict) as used in the PYS, as well as various relevant commentaries on the PYS, in an attempt to explain the end effect of yogic āsana in relation to dvandva. Methods: A thorough review of the PYS and 22 commentaries on it that pertained to the concept of dvandva was conducted. The commentaries referred to were of two types: (a) Direct commentaries on the PYS and (b) indirect commentaries, i.e., commentaries on bhāṣya (commentary) of Vyāsa on the PYS. After this review, descriptive and analytical methods were used to correlate the philosophical understanding of dvandva, found in the PYS and its 22 relevant commentaries, with the psycho-physiological understanding of the concept. Results: There are mainly five pairs of words regarding dvandva pertaining to āsana in PYS and the 22 commentaries referred to. They are śïta-uṣṇa, sukha-duḥkha, māna-avamāna, kāma-krodha, and kṣut-tṛṣṇā/pipāsā. These five pairs of words are either opposites or compound words, and all of them seem to represent disturbing elements of a conflict. The psycho-physiological mechanisms, by which these five pairs of disturbing elements related to dvandva become ineffective as a result of perfection in āsana, can be hypothesized. Conclusion: The current study has attempted to critically analyze one of the important yogic concepts, dvandva. An effort has also been made to understand the mechanisms of transcending dvandva as a result of perfection in āsana, which the extremely compact PYS or its direct and indirect commentary seems to fall short of elucidating. Thus, the present study has thrown light on the need for fundamental studies of important terms or concepts mentioned in the PYS to understand their deeper meanings and probable mechanisms of action.

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Pelvic floor dysfunction (PFD) is commonly associated with the weakness of pelvic floor muscles and the supporting connective tissue structures, which may lead to prolapse of the pelvic organs. There are various researches which have shown the significance of pelvic floor exercise (PFE) on the PFD. The last few years have seen a growing interest in the field of yoga. "Mudra" and "Bandha" are reported as pelvic floor yogic exercises (PFYEs) in the ancient Indian texts. These yogic exercises involve the coordination of breath, maintain the structural integrity of the pelvic floor, and thereby prevent PFD. It is recognized that all the female patients of PFD can be benefited from education on PFYE. So, in this article, we have tried to highlight the significance of PFYE in the preventive and therapeutic aspects of PFD.

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Dental education is associated with a significant amount of stress and anxiety which may lead to depression and suicidal intent in few cases. Musculoskeletal disorder is also a prevalent occupational health problem in dental professionals. This alarming situation indicates a need to modify the current education system and provide timely interventions for physical and psychological health of our future dental professionals. There is a need to develop multidisciplinary team approach of integrating dental education with yoga to promote students' health and facilitate effective health-care services to the patients. This paper attempts to identify the application of yoga in dentistry and explores the possibility of incorporating yoga in dental education. Benefits of yoga greatly contribute to preventive dentistry and oral medicine as add-on therapy complementary to standard dental procedures. Yoga offers a promising, cost-effective, complementary, preventive, and therapeutic modality. Yogic practices are useful in quitting tobacco addiction. Yoga can be beneficial for comprehensive and sustained dental care and oral health. Dental professionals with knowledge of yoga can analyze, diagnose, and prescribe yoga for therapeutic benefits to their patients and help them reduce anxiety during dental treatment. Including yoga in dental curriculum will facilitate dental students to manage patients effectively, reduce occupational hazards, cope with stress, and improve academic performance. In future, more competent dental professionals with improved work efficiency will be produced. Incorporating yoga in dental education will facilitate positive health and well-being of future dental professionals, effective patient care, and improved health-care services to the community.

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Emotional intelligence (EI) plays a very important role in life satisfaction, the quality of interpersonal relationships, academic success, and success in occupations that involve considerable reasoning with emotional information. Emotional sensitivity, emotional maturity, and emotional competency are the three important psychological dimensions of EI, which motivate student to recognize truthfully, interpret honestly, and handle tactfully the dynamics of their behavioral pattern. Yoga has been reported to improve emotional regulation and mental health. This brief review will discuss about the significance of EI for students and the possibility of implementing yoga as an intervention to improve EI.

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