The modern world is facing a pandemic of lifestyle disorders that require changes to be made consciously by individuals themselves, and as yoga is the best lifestyle ever designed, it has potential in the prevention, management, and rehabilitation of prevalent lifestyle disorders. Yogic lifestyle, yogic diet, yogic attitudes, and various yogic practices help humans to strengthen themselves and develop positive health, thus enabling them to withstand stress better. This yogic “health insurance” is achieved by normalizing the perception of stress, optimizing the reaction to it, and by releasing the pent-up stress effectively through various yogic practices. This review paper summarizes important findings of a recent research on yoga in lifestyle disorders including a series of studies at Puducherry, India, documenting positive effects. The majority of studies on yoga and cardiovascular and metabolic health show positive trends and this augurs well for the future of health care in general and the use of yoga as a part of integrative health care in particular. Major benefits of yoga may occur due to its lifestyle components (healthy diet, activity, relaxation, and positive attitude) as well as psychosomatic harmonizing effects of pranayama and yogic relaxation. Yoga places a great importance on a proper and healthy lifestyle whose main components are achar (healthy activities), vichar (healthy relationships), vichar (healthy thoughts), ahar (healthy food), and vihar (healthy recreation). The basic yogic principles useful in the management of lifestyle disorders are discussed including psychological reconditioning and development of appropriate attitudes; stress management normalization of metabolism; and relaxation, visualization, and contemplative practices.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Background: Divine worship follows Veda or agama sastras (liturgy) in Hindu lore. Nyasa is a mandatory procedure before every mantra japa (repetition of a mantra) as per agama sastra. In nyasa, the individual places parts of the mantra in designated parts of the body in a sequential order before performing japa. Aims: The aims of this study are to understand the concept and the diverse practices and to gather scientific evidence of the benefits to the body-mind-intellect of an individual doing mantra japa with nyasa. Method: Literature available on the subject was studied. Controlled experiments on a limited scale were performed using Electrophotonic Imaging (EPI) device with participants from a Vedic institution, performing daily Gayatri japa (recitation of the most popular mantra) with self as control and cross-over design. EPI was used to measure three parameters, namely integral entropy, integral area, and fractality. Results: Qualitative outcome of the study is described. Marginal improvements in integral entropy (decrease) and integral area (increase) were observed. Both signify positive outcome due to nyasa compared with relaxation by the control group. There was no noticeable difference in fractality between the two groups. Conclusion: Because decrease in entropy and increase in integral area are associated with better health, the study can be extended to larger and heterogeneous samples and over longer periods of nyasa practice for more conclusive results.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Prostate gland and its enlargement is a common problem in aging males. Surgery may not be advisable in all cases of enlarged prostate, as the aging people often have other problems such as asthma, diabetes, and blood pressure (BP) and may not often be physically fit to undergo a safe surgery. Case studies were undertaken on two male patients of age 62 and 79 years, respectively. The parameters studied were ultrasonography, pre- and post-void urine volume, and serum prostatic-specific antigen (PSA) along with other physiological and biochemical parameters of BP and diabetes. The patients were tested after 7 days and also after 14 days of yoga practice. In case 1, it was seen that the prostate size, on sonography readings, was reduced from 144 to 37 cc by just 1 month of yoga practice. Prevoid urine volume was 230 ml and postvoid was 180 ml, and after 1 month of yoga practice, it was 694 ml and 19 ml, respectively. Serum PSA initially was 25.24 ng/ml, while at the time of posttesting, it was 0.82 ng/ml. In case 2, the postvoid urine volume was 50 ml initially. On the 14^th day of yoga practice, it was nil. Serum PSA was 128.5 ng/ml at the time of pretesting, while on the 14^th day, it was 16.35 ng/ml. The prostate size was 91 cc on sonography examination at preyoga testing, while on 14^th day of yoga practice, it was 23.6 cc. The yoga module, used in this study, is recommended to be employed to help patients of enlarged prostate.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

Background: Kriya Yoga that includes Tapas,vadhyaya, and Ishwara pranidhana as given by Patanjala Yoga Sutra finds its mention twice in the text as Kriya Yoga and as Niyama. The double occurrence has significance. Aim: The aim of this work is to carry out an analysis of what Kriya Yoga is, what is the purpose of repeating three components of Kriya Yoga, i.e., Tapas,vadhyaya, and Ishwara pranidhana in Sadhana pada. Method: The three steps of Tapas,Svadhyaya, and Ishwara pranidhana were analyzed in detail. The important difference of this analysis from other commentators is to analyze the first two steps of Kriya Yoga from the psychophysiological point of view. Analysis: The Kriya Yoga brings psychophysiological changes leading to the total control of the body, i.e., internal functions of the body. It also leads to surrender to the internal supreme existence of one's own being. The process of Tapas, Svadhyaya, and Ishwara pranidhana, as per Kriya Yoga, converts a common person into a yogi. Conclusion: The process of Kriya Yoga facilitates the removal of resistance within i.e. preparing condition of chitta which is necessary for entering into Samadhi is fulfilled.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Yoga is a word very commonly used in the world today and carries various connotations depending on its usage. It has been defined in various manners as an art and science, as well as the process of conscious evolution. All human beings can gain a lot from the bountiful dimensions of Yoga, which enables them to manifest their inherent divinity, the universal potentiality that lies dormant unless channelized. "All souls are potentially divine," said Swami Vivekananda and, indeed, they are. This article aims to elucidate the diverse dimensions of Yoga that include the dimensions related to Indian culture as well as those associated with health, therapy, society, education, and research. Various physical, mental, emotional, and spiritual benefits attainable through Yoga are explained in detail, highlighting the multiple sub-dimensions of these major fields. Yoga, which emphasizes the universal, is a perfect foil to those human activities which glorify the personal. In short, it may be safely said that the practice of Yoga as a unified whole helps the individual shift from an "I"-centric approach to a "we"- centric approach. The beauty of Yoga is that these abstract principles become concrete by the daily practice of the techniques available in the integrated system. Once the "seed of Yoga" finds fertile soil, these concepts grow naturally, slowly but surely taking root in all aspects of life.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Autism is a complex neurodevelopmental disorder affecting systems of the body and behavior. Its growth rate is approximately 3% in children. This review was undertaken to search and critically analyze the literature about musculoskeletal, cardiovascular and neurological function, and behavioral outcomes of yoga interventions for individuals with autism spectrum disorder. This systematic review has four-stage screening process and rigorous critical appraisal, which resulted in the inclusion of 36 studies. As a result, in children with autism spectrum disorder with (i) the presence of muscle weakness: yoga may decrease sympathetic activity and autonomic arousal and thereby improve handgrip strength (HGS); (ii) lowered cardiac vagal tone and elevated sympathetic tone, resulting in autonomic abnormalities including impaired language, attention, and cognition: yoga reduces blood pressure and improves attention without sympathetic activation; (iii) slower reaction times and greater standard deviations: Pranayama practice enhances central processing ability; and (iv) sensory processing issues with behavior regulations give rise to the presence of repetitive behaviors: yoga improves sensory integration, motor imitations, communications, and their own thoughts and behaviors related to physical, social, and emotional well-being. Hence, this review of clinical studies suggests that approach built on yoga intervention is worth pursuing. Desired outcomes include reduction of autism rate and improved quality of life.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

The pineal gland is a small but critical hormonal gland in our body. It is considered as a regulating or master gland that regulates the cycles within our bodies. Its purpose and function are still largely a mystery to science, and research on it is yielding very interesting discoveries, especially on its connection to spirituality and higher states of consciousness. Descriptions of the human anatomy derived from religious texts are often omitted from the medical literature. It may be that over time, science will validate many of these spiritual truths and statements as being based in scientific and medical fact.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Introduction: Yoga was originally founded in South Asia and it was practiced by various South Asian individuals. It is a spiritual practice about the mind and body, as well as the meaning of life and the nature of the universe. The intended belief was yoga assist with self-development believed to reduce stress, increase beauty, strength, and muscle flexibility. Aim and Objective: The main objective of this article is to highlight how yoga has transformed into controversial, elite, counter cultural and pop culture varieties with undertones of cultural appropriation. Argument: The case of yoga and its appropriation by the Western culture creates a paradoxical situation. In this situation, approval and adoption of yoga in the West has made the practice more trendy and popular among middle-class urban Indian consumers and helped re-brand the practice. Such re-marketing has allowed to make yoga more appealing to the modern consumer and more concerned with the aspects related to physical performance, health and scientific explanation. Conclusion: Although the notion of cultural appropriation can be discussed in the negative light, the article explores how yoga has transformed from a sacred practice to cultural appropriation by Western culture.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Over the years, Yoga has not only contributed to holistic health and well-being but has also spread worldwide as an academic discipline. At the same time, there has been regular experimentation and adaptation in the field of yoga by people from various parts of the world since the time it gained wide popularity, some of them being quite scientific in their orientation. Among them, hot yoga is a new trend in Hatha yoga practice, which involves exposure to ambient temperature to promote the health benefits through acclimatization. However, to date, influence of hot yoga on various health-related parameters and its effect on thermoregulatory mechanism are still under controversy. This study attempted to explore the possible ill effects of hyperthermia-induced physical activity on various regulatory mechanisms of health, which may be directed toward impaired body homeostasis. This study suggests that hot yoga cannot regulate comprehensive health at cellular level and may deviate from the traditional concept of yoga.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

Manas (~mind) is considered as the factor responsible for yoking Ātmā (soul) with Śārïra (body) and Indriya (senses). The concept of Āyu (age) is based on the state of Manas, Manas, which is also referred to as Sattva. It is chiefly responsible for perceiving Sukha (pleasure), Dukha (pain), Hita (wholesome), Ahita (unwholesome), etc. in relation to life. Manas has got a close relationship with health also. This demonstrates the importance of Manas in calling a person Swastha (healthy). An accurate knowledge of Manas is necessary to understand the process of production of Jñāna (knowledge) as explained in Āyurveda. Caraka Sam.hitā, one of the authoritative ancient texts of Āyurveda, gives a precise description of Manas Siddhāñta (principles of the mind) including its normal and abnormal states, but all these descriptions are highly scattered. Seeds of the Āyurvedic concept of Manas are found in different texts, but Āyurveda considers it in an applied and practical way. In this paper, an attempt is made to explore the applied aspect of Manas in accordance with Āyurveda.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

Studying a single Shāstra (treatise) is not enough to grab the true import of any concept. For a truly inter-disciplinary approach, knowledge of as many allied branches, be it from science or philosophy, is desirable. Nyāya philosophy is a system of logic or rules, whereas Āyurveda is the science of life. The relationship of Manas (~mind) to the body is accepted by both Āyurveda and Nyāya philosophy. In order to gain a better understanding of the concept of Manas, it is necessary to screen the philosophical views, which are present in ancient Āyurvedic as well as Nyāya texts. Therefore, in the current article, an attempt has been made to derive the concept of Manas from Nyāya philosophy as well as Āyurvedic science .

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Background: Yogic relaxation techniques endow its practitioners with the relaxation of Citta (i.e., mind, intellect, and ego) and freedom from psycho-physiological fatigue. Objectives: The purpose of the present study was to compare the differential impact of the guided instructions in Shavasana and meditation in supine posture on verbal, spatial, and associate memory scores. Research Design: This was a randomized controlled trial. Method: Randomly selected 45 healthy college students were equally divided into meditation group (n = 15), Shavasana group (n= 15), and control group (n = 15), with age range of 22–30 years. All individuals were assessed for total memory through Wechsler Memory Scale before and after the 30-day intervention of yoga, consisting of two types of relaxation techniques (Shavasana and meditation in supine posture). The sessions were of 30 min each for both the intervention groups for 6 days a week. Results: Results showed significant changes in memory scores among meditation and Shavasana groups as compared to the control group. Meditation group had shown a higher magnitude of change as compared to the other groups. Within-group comparison revealed significant changes in memory scores in both meditation (P < 0.001) as well as in Shavasana (P < 0.01) groups. Conclusion: This study has concluded that the guided relaxation techniques of yoga could bring a deeper relaxation at the psycho-physiological level which, in turn, could bring about a deeper impact at higher psychological levels resulting into significant improvement in verbal, spatial, and associate memory scores.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Background: Many new systems of yoga have emerged in India in the last few centuries. Their uniqueness lies in their distinct philosophy and methods. Clear understanding of the aims and methods of any system of yoga is essential to attain its desired goal. Aim: The objective of this paper is to study Sri Aurobindo's Integral Yoga and to see if its aims and methods are new and differ from those of the traditional systems of yoga. Materials and Methods: The current study used the descriptive method, wherein there was comparison of content from texts. Sri Aurobindo's books on yoga and other reference works constituted the primary and secondary sources, respectively. Results: Based on analysis of the content referred to, it has been observed that the aims and methods of Integral Yoga are new. Conclusion: The study revealed the fact that even though Integral Yoga synthesizes various Indian traditional systems of yoga, due to its distinct aims and methods, we can consider it as a new yoga.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

Background: The modern intensive treatment for cancer leaves the patients physically and mentally exhausted by the end of it. There is great potential for Yoga, the original mind-body medicine, in such a situation as it conjointly emphasizes body, mind, and spirit, which may be particularly useful for enhancing patients' social and spiritual well-being. Some studies have reported the effectiveness of Yoga, meditation, and mindfulness as a rehabilitative and palliative therapy in various types of cancer. Objectives: With the above background in mind, we created a 3-week residential program for cancer patients to empower them in their journey, "back to health." The curriculum was geared specifically for those who had undergone chemotherapy and/or radiation. Methods: The program utilized the sister life sciences of Yoga and Ayurveda with a healthy dose of self-education to assist patients in their recovery from the devastation of cancer and its modern treatment. The modes of reintegration used in this program were designed to specifically address the physical, mental, and psychic (spiritual) needs of the participants. The curriculum included various asanas, kriyas, pranayama, mudras, and bandha, as well as chanting. Ayurvedic treatment based on panchkarma science was designed and applied according to each patient's disposition. An educational component was included to inform patients of potential carcinogenic factors in their life and to change their mindset and attitudes from victimhood to self-empowerment. In order to scientifically validate the program, physiological, biochemical, psychological, and Ayurvedic assessment of tridoshas was carried out. Conclusion: Our special Cancer Rehabilitation Yoga program is expected to have several beneficial effects for those recovering from the aftermath of anti-cancer therapies even at 3-month follow-up. Subjective observations so far reveal that the program led to overall empowerment of the participants.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

Background: Considering the need to unearth the knowledge of yoga hidden in various handwritten manuscripts, the Philosophico-Literary Research Department of Kaivalyadhama, Lonavala has undertaken a long-term project on unpublished manuscripts. Aims: The current research work aims to study an unpublished yoga manuscript, "Yogāsana-Jaina," by exploring the details in relation to the author as well as the content. Method: The method followed for the current study was descriptive. First, translation of the Ms. from Sanskrit to English, and then a critical analysis of the content were done. Results: The whole manuscript, Yogāsana-Jaina, is devoted to the description of āsana s related with Jaina tradition. It describes around 107 āsana s with illustration of each āsana . Out of 107 āsana s, some āsana s are variations of many popular yoga āsanas , some āsana s are presented with right and left variations, whereas some āsana s are presented in different variations as well as names. Conclusion: The current Ms. can serve to be of great interest to the yoga practitioners/scholars/researchers interested in the variations of āsana s according to tradition, religion, and/or culture.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]

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.

[ABSTRACT]  [FULL TEXT]  [PDF]  [Mobile Full text]  [EPub] [CITATIONS]