Epistemology According To Different Schools Of Indian Philosophy- by Ketki A. Gokhale

Like all other living beings man struggles for existence. He wishes to lead his life in the light of his knowledge. Desire for knowledge springs from the rational nature of man. Philosophy is an attempt to satisfy this very reasonable desire. Philosophy in its widest sense means 'love of knowledge' and aims at knowledge of truth. The science that deals with theory of knowledge is called as Epistemology, which enquires into the nature of human knowledge, as to how it develops and how far it is able to grasp reality.

As regards the means of knowledge there is great divergence among the different systems of philosophy. The Carvakas who are out and out materialists believe only in perception; the Buddhists and the Vaisesikas in perception and inference; the Sankhya and Yoga schools in perception, inference and verbal testimony (sabda); the Nyayayika adds to these comparison as well; the Prabhakara school of Mimamsaka includes presumption; while the Vedantists, along with the Bhatt school of Mimamsaka believe in six means of knowledge, viz., perception, inference and verbal testimony (sabda), presumption and non-apprehension. The place of Vedas in Indian philosophy is very important. The Vedas are the earliest available records of Indian literature. Mimamsa and Vedanta may be regarded as the direct continuation of the Vedic culture. Though the Sankhya, Yoga, Nyaya and Vaisheshika based their theories on ordinary human experience and reasoning, they did not challenge the authority of the Vedas, but tried to show that the testimony of the Vedas was quite in harmony with their rationally established theories. The Caravaka, Bauddha and Jaina schools arose mainly by opposition to the Vedic culture and therefore, they rejected the authority of the Vedas. Thus, authority or the testimony of the reliable person and scriptures forms the basis of philosophy.

Concept of Atman in Indian Philosophical System - by Karam Rebika Devi

Philosophy is the theory of Reality. It is an insight into the nature of Reality, which leads to liberation. But liberation can only be attained when one realizes his own 'SELF' or 'ATMAN'. The five sheaths of personality comprise matter. Matter, by itself, is inert and insentient. If man is composed of these material sheaths alone, he would have been insentient. But man is a sentient being conscious of all that is happening around and about him. This postulates the existence of something other than his material components, which gives them sentiency and consciousness. This Sentient and Conscious Principle in man is called the 'Atman'.

Atman, soul or reality behind one's existence is the sole object of perennial search from time immemorial. The rsis endeavored to reach this reality from all angles. All the scriptures testify such an endeavor. Understanding this principle of Atman from various angles has inspired various schools of thought with perception about life and its purpose. This study aims at understanding the nature of Atman from various schools of thought.

The concept of Atman has always been a subject matter in the Upanishads. By the term Atman what is usually understood in the Upanishads is the individual Self of man, stripped of all that is in him which is non-self, which is temporary, which is perishable, which came from without, and which is the subject to the limitations of time and place. Later on the Upanishads, Brahman is used to denote the Ultimate Essence of the Universe while the Atman is reserved to denote the innermost essence in man, and the Upanishads are emphatic in their declaration that the two are the one and the same.

The systems of Indian Philosophy are systematic speculations on the nature of the Reality in harmony with the teachings of the Upanishads, which contain various aspects of the truth. They aim at the knowledge of the Reality, view to transforming and spiritualizing human life. Philosophical knowledge does not aim at the merely satisfying our theoretical and speculative interest, but also at realization of the highest truth in life.

The core of this study is to study and understand the nature of Atman, to compare the nature of Atman as given by different system of Indian Philosophy and to understand the consequence of perceiving Atman in a particular type.
With the advancement in quantum physics, the focus has shifted towards consciousness and its various dimensions. The crisis in the modern society has led to introspect about the propriety of understanding of reality. In this background, there is the necessity of the hour to understand the true nature of Atman. And the proper perception of the nature of Atman would facilitate a proper perception of life and living.

Concept of Yama in Yogic Texts and Spiritual Lore - by Jayanta Das

This study is aimed at finding out how the first limb of Astanga Yoga, i.e. Yama, is presented in Yoga Sutras of Patanjali as well as in various spiritual texts such as in Siva Samhita, Yoga Samhita, Hatha Yoga Pradipika, Brhad-yogi-yajnavalkya-smrtic etc.

Yama has a great role to play in the constitution of completeness of the Astanga Yoga. This is an integral part of Raja Yoga and the first limb of this text. Thus, it shares an integral approach towards the Astanga Yoga as well as in Raja Yoga. It has a significant role like limbs of the body and works together in various ways to give a complete skeleton for Astanga Yoga. Yama means to 'control' or mastery over ethical disciplines like Ahimsa, Satya, Asteya, Brahmacarya and Aparigraha. On the other hand, Yama is 'discipline'. Discipline is methodicalness. With the application of any or more methods of yama, society can be developed in almost all levels i.e. physical, mental, social and spiritual.

According to Patanjali, Yamas are abstention from harming others (Ahimsa) , from false-hood (Satya), from theft (Asteya), from incontinence (Brahmacarya), and from greed (Aparigraha). Sankara says, harmlessness, truth speaking, non-stealing, brahmacarya, not holding possessions are the required restraints or the yamas. In Hatha Yoga Pradipika they are non-violence (Ahimsa), truth (satyam), non-stealing (asteyam), continence (brahmacarya), forgiveness (ksama) , endurance (dhrtic) , compassion (Daya), humility (arjavam), moderate diet (mitaharac) and cleanliness (saucam). In Hatharatnavali, yamas are: mental pleasure, contentment, keeping silence, control of the senses, compassion, politeness, belief in the Supreme, straightforwardness, softness, forgiveness, purity of thought or emotion, non-violence, abstinence, patience and forbearance.

In Patanjali's Raja Yoga only five items of yama as specified. In Hatha Yoga Pradipika we get ten items and Asteya is not included in yama as in Raja Yoga. However, the Hatharatnavali says: there are fifteen yamas. Here truth (Satya) is not in yama but in niyama.

Thus, though there are differences in number and position of items under yama according to various texts, but the importance of yama in removing the gross impurities of ordinary minds cannot but over-emphasized. It is no doubt that they deal with the moral qualities and general mode of life.

Yama is the fundamental basis for all the yogic practices. It is a transcendent morality based on the higher laws of Nature and organized with a view to bring about the liberation of the individual from the bonds of illusion and ignorance. Not only is the impact of these moral values enormous in daily life, the strictures under yama may knit all of us in one spiritual thread. The present study is undertaken to have a comprehensive view of the Yamas, concepts of Yamas and their types as delineated in various Yogic Texts and scriptures. The word Yama comes from the Samskrta root 'yam' meaning 'to control'. This first limb is A SET OF DON'TS (PROHIBITIONS).

The report begins with general ideas about Yama. After which the yogic texts which speak about Yamas are mentioned. Then each of the Yama is separately discussed. The aim of Yama is to elevate the personality of a sadhaka to the higher levels of yoga sadhana.

The report gives the concept of Yama as per various texts. In Hatha Yoga Pradipika, Svatmarama describes Yama as a pre-requisite value in yogic practice. In Hathratnavali we notice that Srinivasa claiming himself to be an exponent of Hatha Yoga, and differs from his predecessors in his view of what is Yama.
The transliteration of the Samskrta words and their meanings are also given. The report closes with a Summary and Conclusion.

Study of Siddhi in Indian Classical Literatures - by Gourav Chandratre

The present study is done to have a comprehensive view of the Siddhis, concepts of Siddhis and its types in the ancient Indian scriptures and the ancient yoga tradition. The word Siddhi comes from the s<Sk&t samskrta root meaning s<raNaE samraddhau achievement or accomplishment. A simple explanation of siddhi can be stated as follows. In samskrta the word sadhana means 'to practise' and hence the practitioner is known as a sadhaka ; What he practises is known as Sadhana. The object of practice is known as sadhya, and when the sadhana has matured the results which are accomplished are known as siddhis. Often the word siddhi is interpreted to mean psychic accomplishment. As siddhis are the result of the yogic evaluation process, These siddhis are not goal themselves, but they are preparatory to the higher spiritual practices. These are like milestones on the path of spiritual life through which each and every sadhaka has to pass. There are various forms of yoga siddhis. This report attempts to give a brief narration about siddhis given in Patanjali Yoga Sutras, Hatha yoga pradipika, Bhagavat mahapurana.

The report begins with general ideas about siddhi. After which the ancient texts which speak about siddhis are mentioned. Some of the well-known siddhis are anima, mahima, Laghima, Prapti, Prakamya, ista, Vasista & Kamavasayita. Which are called astasiddhis - the eight major siddhis. Besides there are many minor siddhis. The aim of siddhis is to transform and elevate the personality of sadhaka to a higher level.

This report gives the concept of siddhi. According to PYS has given the concept of Samyama to obtain siddhis. In Hatha Yoga; siddhi is to train the mind to perfection. And according to Bhagavatam a Yogi with a steady mind is the one who has subdued his senses, controlled his breathing and concentratrated his mind on the Divine (supreme consciousness). Thus, Bhagavatam lays emphasis on the Bhakti aspects, while P.Y.S. and Hatha yoga emphasize on the will power and efforts to obtain siddhis.

The transliteration of the Samskrta words and their meanings, are also given. The report closes with a description of the asta siddhis' benefits and contra-indications and some scientific facts about psychology and neurology relating to siddhis.

Effect of Yogic Relaxation Technique On Heart Rhythm Coherence In Coronary Artery byPass Grafting (CaPg) Patients - by Dr Puja Jayant

Purpose: Stress being major cause for cardiac disease affecting emotional faculty, this study aims to evaluate effect of yogic relaxation technique on heart rhythm coherence and psychological variables during first post-operative week and following six weeks after bypass surgery.

Methods: Out of 450 patients screened 60 male patients with age range of 35-65 years were randomly allocated into two groups i.e. Yoga and control (n=30 each). Heart rhythm coherence was measured using Freeze Framer Version 2.0 and psychological variables using questionnaires on pre-operative, 8th post-operative and on 45th day. Yoga group practiced yogic relaxation techniques - Mind Sound Resonance Technique (MSRT) and Deep Relaxation Technique (DRT) through a pre-recorded audio-cassette twice a day and control group had normal care.

Results: In low scores, result shows a significant improvement (P<0.000) in coherence on 45th day in yoga group. Medium scores show a significant improvement in coherence on 45th day in yoga group. Significant improvement in coherence on 45th day, significant deterioration in coherence on 8th day in control group. High scores show a significant improvement in coherence on 8th and 45th day in yoga group. Significant deterioration (p<0.05) in coherence on 8th day in control group. There was a significant improvement in coherence on 45th day between two groups. There was a significant improvement in quality of life on 45th day in yoga group and a non-significant improvement in control group.

Conclusion: The yogic relaxation techniques appear to be effective tool in cardiac rehabilitation.

Philosophical Principles of Yogic Healing - by Urvashi B Desai

The general principles of yogic healing consist of the philosophical and psychological theories required to explain the aim-success of yoga practices. These theories are assumed with some modifications from the Sankhya metaphysics. The result is the system of Patanjali's yoga Sutras.

Yoga describes two types of diseases:
The essential disease of Sara or cycle of rebirths due to Karma, can be cured by the withdrawal of mind or citta into its potential states. Samanya diseases which are psychosomatic are due to imbalance of the three gunas in the citta and can, therefore, be cured by restoring the balance. The seminal insight of Sankhya - Yoga is regarding the nature of citta or mind. According to modern western views, mind is the principle of consciousness. This principle of consciousness is regarded by some western philosophers as an entity totally distinct from matter (Cartesian Dualism). Others regard the mind as identical with matter (Materialists or identity theorists). In stark contrast, Sankhya yoga considers the citta to be an evolute of Prakrti which is unconscious. The conscious principle is the Puruna or soul alone.

Citta is an evolutes of Prakrti just as gross matter. Prakrti just as gross matter. Prakrti is composed of the three gunas (sattva, rajas, tamas). Samanya or psychosomatic diseases result from an imbalance in the three gunas in the citta and can be healed by restoring the balance. The ethical yoga practices of yama and niyama and the physical practices of asanas and pranayama succeed in this, precisely, because the citta has physical cum ethical cum emotive aspects. The Sara disease of rebirth caused by karmas cured by severing the link between the Saksin purusa/Self and the states or vrttis of the citta, which are the objects of the Purusa's consciousness. This is done by reducing the citta to its potential state i.e. the nirodhas state, through dharana, dhyana, samadhi. This nirodhas state is the goal of yoga because the essential nature of citta or Prakrti is that of suffering, hence severing of the Purusa's link with Prakrti brings eternal peace and happiness.

Comparative Study of Naturopathy Diet And Yoga Diet - by Dr Prashanth Shetty

Diet plays a vital role in the maintenance of good health and in the prevention and cure of diseases. In other words, the right kind of food is most important single factor in promotion of health. The wrong kind of food is most important single factor in promotion of diseases. Human body builds up, repairs and maintains health of cells and tissues only with the help of various nutrients. There are 45 types of nutrients which play a major role in this regard.

Nature cure and Yoga are ways of life. Both are holistic, preventive, curative, drugless systems of health care. Nature cure believes, diet is the key in healing the diseases and it classifies diet mainly as eliminative diet, soothening diet and constructive diet. Eliminative diet tries to eliminate the toxins from the body to bring back health, whereas constructive diet as routine diet maintains the health of an individual in day-to-day life. Yoga emphasizes strictly on diet and classifies whole dietary pattern into sattvika, rajasika, tamasika types. Sattvika diet is most appropriate diet in Yoga therapy and plays a major role in controlling the mind, desires, intellectual growth and helps in higher level of sadhana in mankind. Modern nutrition classifies food as body building, energy yielding, and protective foods. Food is the source of energy to the body. Any prolonged imbalance in intake of nutrients leads to the onset of diseases. According to Ayurveda, food plays the prime position for the growth, strength and immunity of the body and it is classified as Vata, Pitta and Kapha vitiating.

When Nature cure and Yoga diets are compared, they give similar views in their concepts, methodology and principles. Altered food habit is a major cause for several diseases in modern society which is caused due to a desire to merely satisfy our tongue, easy availability, lack of social awareness and nutritional education. Nature cure and Yoga diet give idea about such normal dietary pattern. Can we make Naturopathy and Yogic diets also attractive or make them easily available? This aspect has been highlighted in this compilation.

Education In Ancient India And Today With A Focus On Students' 'Anxiety Factor' - by B Shantha Asok Kumar

This report explores if the stress factor existed in our Indian education system in the historical past, namely during the Vedic, Epic and the Buddhist times by enumerating the philosophy and pattern of education. The study then focuses on the education during the British and post-British ages highlighting the trend and philosophy advocated by great personalities like Vivekananda, Gandhi and others.

There existed during the early historical times in the Gurukula system of education, a close parental relationship between the teacher and the taught, the students had higher spiritual goals to economic ones and they had healthy competition to achieve their targets. The Vedas, Epics and later-age literature like the Sutras and the last century's historical facts reveal the educational system which was in clear harmony with the individual's life. The total focus and change in the system brought about by the British over the Indian pattern of schooling seems to have brought about the degradation of the education scenario. Further, faulty planning and decreased importance given to education after independence have lead to value erosion and stress formation.

Finally the study links the findings to the reasons why stress exists among school students in modern days in India, namely in cities. The causes for today's stress amongst students are mainly due to the anxiety over one's future standing in society, namely the economic fear, the hurdle of exams and the lack of psychological support from those who really matter to them. Thus, the report is an attempt to understand the drawbacks of our educational system with our ancient system in the background.

OXYGEN CONSUMPTION DURING Ustrasana -A YOGIC BACK-BENDING POSTURE - by Deepak Haldar

The aim of this study was to examine the metabolic changes during back bending posture (Ustrasana). In this self as control design 53 healthy (27 males and 26 females) volunteers between 20-35 years with more than three months experience were selected. Each subject performed two sessions on consecutive days of Ustrasana (UST) or Supine Rest (SR). The period of practice was divided into 4 phases (1) pre (5 min), (2) during (3min), (3) recovery (5min) and (4) post recovery (5 min). The two sessions (UST, SR) were one day apart. Breath by breath recording of Oxygen Consumption (VO2), Respiratory Rate (RR), Heart Rate (HR) etc. were carried out using Oxycon Pro (Jaeger, Germany) metabolic analyzer. Results showed that during phase 2 of UST, Oxygen Consumption increased by 93.18 %, in males; 77.87 %, in females and reduced in phase 4 by 14.11 %, in males & 14.28%, in females. HR increased significantly (15.99%) in males, (15.90%) in females (p < 0.001) in phase 2 and reduced significantly only in males in phase 4. In the SH session there was a reduction continuously reaching - 6 % in males and - 7 % in females in phase 4. In SR there was significant change in HR in male. Thus, the metabolic stimulation during UST was followed by a fall below the levels reached in Supine Rest in phase 4. There were no significant changes between females and males.

Effect of Yogic Relaxation Technique On Heart Rate Variability In Coronary Artery by Pass Grafting (CaPg) Patients - by Vinay Chandra

The title of the present investigation might arouse some curiosity among the minds of the readers. The very first question that arises in this respect is whether India produced any psychology in the real sense of the term, or in the sense of the term has been used in the west. . We have been talking of Indian philosophy, Indian religion, Indian culture etc., but not Indian psychology. It is a fact that 'mind' has never been considered as an independent entity in India, but an annexe of the self, as an instrument of action. 'The science of mind' is an outcome of the science and philosophy of the self, and hence all the psychological principles are outcome of the philosophical doctrines. Very little attention has been paid so far to the gathering of purely psychological data from the philosophical literature. This monograph attempts to bring out some salient features of Indian thinking in understanding human mind. The scope of the present investigation is only limited to philosophical literature and hence other realms of Samskrta literature, such as kavya, etc., have not been touched.

A COMPARITIVE STUDY OF SITKARI ACCORDING TO DIFFERENT YOGIC TEXTS - by Jainy Shaji

Pranayama is the fourth limb in Patanjali's Astanga yoga and it is an integral part of yogic practices. Breathing techniques are found to be an effective tool in reducing stress and providing relaxation. The pranayama is made as a discipline and a therapeutic tool by the followers of Pranayama. The heat dissipating pranayama is one of the kumbhakas mentioned in hatha yoga. So far no one has compiled the details of cooling pranayama and compared the techniques of sitkari according to different yogic texts. The aim was to collect all the information regarding sitkari , one of the heat dissipating pranayama , from traditional and complimentary Yoga textbooks. The study also aims at reviewing the ancient statements about sitkari to more understandable physiological perspective and to compare and co-relate the techniques of sitkari according to different yogic texts.

This study is basically a review of the literature on cooling pranayama especially the sitkari .It also explains the techniques, advanced practices, physiological effect, precautions and contraindications of sitkari based on different traditional and complimentary texts on yoga. The study reveals the similarities and differences in the description of sitkari by different authors. The details give a better understanding of the cooling pranayama, sitkari in all the aspects. This search gives collective information about sitkari for future references and also helps in identifying the areas of future research.

COMPARISON OF CONCEPT OF STRESS AND ITS MANAGEMENT ACCORDING TO AYURVEDA AND YOGA - by Deepika Shetty

Stress is the major problem in modern times. Man today is subjected to a large number of stressful situations in his fast way of life for which his physical and mental faculties have to cope up and thus, his balance is frequently disturbed. Causes of stress are multiple and complex leading to many psychosomatic disorders.

Yoga has its origin nearly four thousand years ago. Yoga is a way of life; it is a conscious process of elevation to manifest the immense potentialities dormant in us. Yoga strengthens the will-power, sublimates the emotions, calms the mind, and expands our power of insight, vision and analysis. Through the practice of Yoga one develops awareness of the inter- relation between the emotional, mental and physical levels, and how a disturbance in any one of these affects the others. Gradually this awareness leads to an understanding of the more subtle areas of existence. The ultimate goal of Yoga is the expansion of consciousness, increase in awareness and depth of perception and thereby, reduction in the levels of stress reactions in the mind-body complex and thus, to prevent stress induced disorders.

Ayurveda is the ancient Indian medical science. 'Ayu' means life and 'Veda' means knowledge. Ayurveda is based on the balance of tridosa (vata, pitta and kapha), sapta dhatus (plasma, blood, muscles, fat, bone, bone marrow and semen), agni (digestive fire) and malas (faeces, urine and sweat) .This human body is an entity combining Sarira (body), Indriya (senses), Sattva (psyche) and Atma (Soul). Ayurveda aims at not only maintaining the health in the healthy but also at curing the root cause in the diseased. Ayurveda works at both the mental and physical levels by advocating various invasive and non-invasive procedures to bring about homeostasis in the mind-body complex and thus to prevent stress-induced disorders.

CONCEPT OF BRAHMACARYA AND ITS RELEVANCE FOR MODERN YOUTH - by Sarang Nandedkar

Brahmacarya means studentship in an earnest and devoted manner, self-restraint, chastity and continence that has to be further sharpened with the help of right learning and the use of balanced intellect for judicious discrimination.

Virya samvardhana is a derivative practice of celibacy or Brahmacarya that suggests that youth should not waste precious semen that contains the procreating gamete cells (sperms) in millions.

According to this concept given in the ancient texts, it is only by conserving on semen (by not letting it out for merely satisfying on petty pleasures and desires) the practitioner benefits with the conservation of his own dynamism, heroism, prowess, valor, potency, virility, strength, energy, firmness, courage, power, efficacy, semen, splendor, luster and dignity.

The alchemy of prana, tejas and ojas is dealt. The energy in the semen sublimes and transforms itself into formerly said form of ojas which, tranforms itself further to tejas and prana. The study also deals with the practices that are advocated to increase the ojas in the body, thereby, enhacing the sublimation and tansforamtion of grosser semen to life sustaining subtler energies and forces.

Youth often get tempted by sexual indulgence and stray from the desirable path of progress and discipline. The obscured values of Brahmacarya are specially for youth so that they utilize the concept for their betterment in life.

CONCEPT OF MEDITATION: MODERN TECHNIQUES AND CLASSIFICATION - by Vaishali P Desai

Meditation is not a body-related act or discipline. It is related with the antackarana the internal organ, mainly, comprised of the mind, intellect and ego. The meditative process is possible only when all these 3 effectively join. The act of making the mind pointed is called concentration, the analytical thought process or the repeated thinking or reflection process is called Contemplation and disposition of the ego when it is instinctively infused with the divine is termed as Meditation (Dhyana).
Most of the major Advaitic Upanishads talk about meditation by dwelling on one's ownself/ Brahman or OM to realize our true nature. Sravana, Manana and Nididhyasana (Self-inquiry) and Jnana (Realization) are the methods to realize one's true nature.

The Bhagavad Gita talks about meditation to achieve tranquility slowly and gradually by controlling the senses and setting the mind firmly on the self under the direction of a steadfast intellect without thinking of anything else. The Hatha Yoga texts talk about meditating on psychic centers (Cakras) or nada (inner sound) to arouse Kundalini and to have experience of the thoughtless state of mind. There are 17 types of meditative techniques, classified under Ekagrata, Dharana, Dhyana, & Samadhi. These are modern meditative techniques, taken from different texts.

CONCEPT OF ANANDA ACCORDING TO ANCIENT TEXTS AND LITERATURE - by Herambi Gaitonde

Ananda in Samskrta language connotes extremely satisfying experiences that man can achieve in this life. Ananda is a subjective experience, featured by meditative processes. To have an elaborate understanding of concept of Ananda, we further classify it into three main categories namely - Visayananda, Kavyananda and Brahmananda.

The supreme reality underlying the universe is usually characterized as being unlimited -Existence (Sat), unlimited Consciousness (cit) and unlimited Bliss (Ananda). Further, we come across Ananda in different aspects such as Yogananda (the bliss of yoga), Atmananda (the bliss of the self), Advaitananda (the bliss of non-duality), Vidyananda (the bliss of knowledge) .

There are various ways to attain and realize this Ananda within each one of us. The various paths taken by an aspirant may be that of devotion (Bhakti Yoga), Happiness Analysis through (Jnana Yoga), total surrender to divine and merging into divine wish by surrender of the actions and fruits of action (karma Yoga) and through Raja Yoga (understanding of the Self)

The various scriptures as Taittiriya Upanisat provide an elaborate foundation for the concept and levels of manifests of the Ananda as the ultimate source of all creation.

Hence this study aims at deeper understanding of Ananda in view of various scriptures available.

EFFECT OF YOGIC RELAXATION TECHNIQUE ON POLYGRAPH IN CORONARY ARTERY BYPASS GRAFTING (CAPG) PATIENTS - by Sunandini Sharma

Cardio-vascular diseases are a major killer in the present day. The rising number of deaths due to cardio-vascular causes has been correlated to the lifestyle of the affected people. Of the cardio-vascular diseases, coronary artery disease (CAD) is the one with highest mortality rate that can be prevented by dietary and lifestyle changes. This study was done to present a comprehensive overview of various diets.

Various yoga and Ayurvedic texts were studied for references about diets aimed at promotion of health and aprevention of CAD. Also, the recent trends in diets for CVD were studied thoroughly.

Many similarities as well as differences were found in the ancient and modern texts while making the study. Similarities included the recommendation of consumption of fresh fruits, vegetables, legumes, and whole grains, and also similarities have been noticed in the yogic personality types and the personality types according to modern psychology. Also, the herbs, which have been recommended in Ayurvedic texts, are recognized as cardiotonics and cholesterol lowering in nature. The major differences noted were in the consumption of ghee or clarified butter and alcohol. While ghee consumption is recommended in ancient texts, it is totally shunned by modern nutritionists, and it is totally vice-versa for alcohol. Also, vegetarianism is emphasized in ancient texts, which is not considered so important now.It is concluded that the diet suggested by modern nutritionists aims to heal only the body whereas the ancient texts offer a more holistic approach, healing the body and mind.

It is concluded that the diet suggested by modern nutritionists aims to heal only the body whereas the ancient texts offer a more holistic approach, healing the body and mind.

A STUDY OF KAPALABHATI FROM YOGA AND SPIRITUAL LORE - Sangeeta

Breathing is so simple and so obvious we often take it for granted; ignoring the power it has to affect our body, mind and spirit. With each inhalation we bring oxygen into the body and spark the transformation of nutrients into fuel. Each exhalation purges the body of carbon dioxide, a toxic waste.

Pranayama is the science of breath control and kriyas (cleansing techniques) are the pre-requisite of Pranayama as mentioned in Hatha Yoga text. There are mainly six major kriyas called as 'Sat Karmas' described in Hatha Yoga texts: Hatha Yoga Pradipika, Gheranda samhita, Hatharatnavali etc. One of the important types of kriya is Kapalabhati whose in this dissertation description is given from different yogic text. It works on abdominal muscles and lungs; it is very useful in abdominal and respiratory disorders like asthma, gastritis, irritable bowel syndrome, etc. Practice of Kapalabhati increases blood flow to the brain. It calms the mind, makes thoughtless as after effect which results in better memory, concentration, and attention which is very good for the Yogic sadhanas like meditation. Since many different techniques of the practice are given in traditional and contemporary texts, it is very difficult to choose a suitable type of method for the practice of Kapalabhati. Practice wrongly done may give the adverse results, therefore, it is very necessary to practice it under the guidance of a competent guru or instructor.

CONCEPT OF PTSD (POST-TRAUMATIC STRESS DISORDER) ACCORDING TO MODERN TEXTS AND INDIAN SPIRITUAL LORE - by B N Prakash

PTSD (Post Traumatic Stress Disorder) is a psychiatric disorder which can occur following the experience or witnessing of life-threatening or traumatic events. Four types of natural disasters have been studied in developing countries. Earthquakes composed 68% of the agents, cyclones 14%, floods 11%, and volcanoes 8%. No tsunamis have been studied. (Norris, FH 2004) In modern texts, PTSD is considered as one of the main psychological disorder and they have a few management techniques to overcome these problems after the natural disasters, specialized post-disaster mental health services are very essential to overcome the mental stress (Roussos A et al, 2005). PTSD is not a new disorder. There are written accounts of similar symptoms that go back to ancient times, and there is clear documentation in the historical medical literature starting with the Civil War, when a PTSD-like disorder was known as "Da Costa's Syndrome. "In Indian scriptures", we have ample number of instances which can be compared to the state of traumatic stress disorders. This study compiles the concepts of PTSD, mainly the stress-born conditions due to any external factors especially natural disasters or wars etc. In Mahabharata where sage Vyasa wrote about the whole society falling apart after the Kuruksetra war. Depression, anger, disappointment, guilt and shame reigned among the people both who had actively participated in the war, as well as the ones who had passively watched it. Some of the reasons, laksanas mentioned by Vyasa hold good even to the present conditions of PTSD (Ma.Bha.10/2/12). Sage Vyasa has mentioned management techniques for these disorders like sada prastavye viruddhasammatah(Ma.Bha.10/2/22) - listen and to understand the sayings of elders. Even now this plays an important role in the management of psychological problems in modern treatment in the form of counseling therapy.

In the same way, these kinds of disorders are also found in our ancient texts like Mahabharata, Bhagavadgita and in Ayurvedic classical texts. Here, PTSD is considered under one among the Manasika vyadhi, where certain management techniques are well-explained.

Abstract of THESIS OF PhD Student from svyasa YOGA AND GERIATRIC CARE AN EVALUATION OF POSITIVE HEALTH INDICATORS - by Manjunath. N K

ABSTRACT
Background : There have been no randomized controlled trials to evaluate Yoga or Ayurveda for the promotion of positive health in a geriatric population measuring various indicators of ageing.
Aims : The present trial was conducted to evaluate the effects of Yoga and of Ayurveda as compared with a Wait-list Control group of older persons. The assessments included (i) general health measures, (ii) neurological and (iii) psychological variables.
Methods : After screening ninety persons of both sexes over sixty years of age, staying in an oldage home, sixty-nine persons were selected for the trial. They were randomized as three groups, Yoga, Ayurveda and a Wait-list Control group. Assessments of all three groups were made at baseline and after three and six months. The assessments were of three categories i.e., (i) measures of general health and of (ii) neurological and (iii) psychological status. The Yoga group practiced a combination of Yoga techniques including physical postures, breathing exercises, guided relaxation and a devotional session, for sixty minutes a day, six days a week. The Ayurveda group received a special preparation called rasayana kalpa, given as ten grams, twice a day. The Wait-list Control group was given no specific intervention and continued with their routine activities. The data were analyzed using repeated measures ANOVA and paired t-test for comparisons between (i) baseline and three months and (ii) baseline and six months.
Results : At the end of three months the Yoga group showed an improvement in minute ventilation, aspects of memory based on the Wechsler memory scale (e.g., semantic memory and primary and working short-term memory). There was also an improvement in depression scores and self-rated quality of sleep. The Ayurveda group showed an improvement in minute ventilation. The scores for short-term primary memory were also improved in both the Ayurveda and the Wait-list Control groups. The Wait-list Control group also showed two changes suggestive of a deterioration viz., a decrease in right hand grip strength and an increase in skin conductance (as sympathetic dominance is a known consequence of ageing).
At the end of six months the Yoga group showed an improvement in forced vital capacity, minute ventilation, autonomic status, scores for gait and balance, and mobility (based on a "timed-up-and-go test"). There were also improvements in various aspects of memory based on the Wechsler memory scale such as semantic memory, primary and working short-term memory and episodic memory. The depression scores and self-rated quality of sleep also improved. The Ayurveda group showed an improvement in maximum voluntary ventilation and in mobility based on the "timed-up-and-go test". The Wait-list Control group showed signs of deterioration at six months based on a decrease in forced vital capacity, mid-arm circumference and in scores for episodic memory. The results mentioned above were all significant at the .05 level (t-test for paired data). Those results which were not significant have not been mentioned.
The differences between groups was significant (based on Repeated Measures ANOVA) for: forced vital capacity, hand grip strength, skin conductance, ability to balance, mobility, depression scores and associate memory as well as primary and working short term memory.
Summary and Discussion : A sixty minute Yoga module practiced over a six month period brought about significant benefits in older persons with respect to their gait, balance, mobility, memory, mental state, self-rated quality of sleep, lung functions and reduced psycho-physiological arousal. The Ayurveda group showed improvements in lung functions and mobility but not in other measures. In contrast, the Wait-list Control group showed deterioration in lung functions, muscle mass and episodic memory.

With respect to changes in lung functions the Yoga group, there was an increase in FVC and minute ventilation. In an earlier study, an increase in the lung capacity following Yoga practice was attributed to an increased development of respiratory musculature.

Following Yoga there was a decrease in heart rate and in the power of the Low Frequency band of the Heart Rate Variability (HRV) spectrum while the High Frequency band of HRV increased. These changes suggested an increase in cardiac vagal and decrease in cardiac sympathetic discharge. The gait, ability to balance and mobility all improved following Yoga. While the exact basis is not known the improvement may be related to factors such as better visuo-motor co-ordination, postural re-adjustment and improved proprioception. It is possible that the semantic memory, primary and working short-term memory and episodic memory improved since reduced anxiety facilitates remembering, and the anxiety reducing effects of Yoga may have been the basis for these changes. Also, the practice of Yoga has already been shown to induce "a state of alert-ful rest" and reduced distractibility.

The changes in mood with a decrease in scores indicating depression following Yoga may be related to multiple factors. For example, physical activity is known to increase endorphin secretion, while guided relaxation was shown to reduce the secretion of hormones related to stress. Since Yoga incorporates both physical activity and relaxation, these factors may have contributed to the positive affect following Yoga. The Yoga group showed improvements in several aspects of their self-rated quality of sleep such as a decrease in time taken to fall asleep, an increase in the number of hours slept each night, and an increase in the feeling of being rested in the morning. Once again these benefits may be attributed to the increase in physical activity and relaxation associated with Yoga.

The group who received the Ayurveda intervention showed an increase in minute ventilation and Maximum Voluntary Ventilation at the end of six months. The underlying mechanisms cannot be speculated upon as the physiological effects of the individual components as well as of the combination used in the Ayurveda preparation have not been studied. The Ayurveda group also showed an increase in their mobility. The rationale for this effect also, at this stage, cannot be understood for the reasons given above.

In contrast to the Yoga and Ayurveda groups, the Wait-list Control group showed a decrease in mid-arm circumference which suggests a decrease in muscle mass and hand grip strength which indicates muscle endurance. This group showed an increase in skin conductance suggestive of increased sudomotor sympathetic activity and possibly of physiological activation. Finally, this group showed a decrease in the scores of episodic memory. These findings suggest that in the absence of an intervention, the Wait-list Control group actually showed deterioration in different aspects of functioning.