chapter i introduction

CHAPTER I INTRODUCTION With the rapid growth of science and technology, the far reaching scientific innovation, technological advancement, and more than the research and development is medical field is outstanding, no doubt the man puts his intelligence for various innovation and research studies. More particularly, in the medical field the scientists and researchers reached the state to eradicate many dreadful diseases and also developed new medical systems to save the life from various dangerous diseases. But on the other hand, it is not acceptable that only the medical research and its findings have increased the life expectancy among the people, in the materialistic world, very often it is witnessing that hatred,

violence, unrest, jealousy,

discrimination, injustice, torture, humiliation and many other unpleasant events are in all parts of the world. People now totally ignore discipline, truth and systematic way of life morality and honesty. It is witnessing that human killing are everywhere in the world. No scientific research or medical advancement is able to resist such unpleasant events. Because man has lost his decision making power and more than that, control over his mind and body which provides discipline and systematic pattern of life. According to the olden epics, the longevity is based on systematic life practices, food, discipline, control over mind and body, good thoughts, good habits, devotion and concentration which are the entire real source to live very long and more than that to live happily during the entire life span. All these concepts that can see in

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the Yoga Shasta in order to maintain physical and mental discipline and habits have been explained. Yoga required mental equilibrium. At the outset, one can find it difficult to attain the self- realization or even control of mind easily. It is with systematic way of life, discipline and the principles one can attain self- realization and control over his mind. The constant and regular practice of yoga will help to eliminate all the ill health and give the real experience of pleasure of life.

1.1

YOGA “Yoga is not an ancient myth buried in oblivion. It is the valuable Inheritance of the present. It is the essential need of today and the culture of tomorrow” Swami Satyananda saraswathi Yoga is the science of right living and as such, is intended to be Incorporated

in daily life. It works on all aspects of the person: The physical, vital, mental, emotional, psychic and spiritual.

1.2

MEANING OF YOGA The Sanskrit word yoga has the literal meaning of “yoke”, from the root yuj

meaning to join, to unite, or to attach. As a term For the system of abstract meditation or mental abstraction It was introduced by Patanjali in the 2nd century BC. Someone Who practices yoga or follows the yoga philosophy with the High level of commitment is called a yogi.

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There are great many compounds containing in yoga in Sanskrit, many of them unrelated to the technical or spiritual sense of the world has taken in Vedanta. Yoga in these words takes meanings such as “ Union, connection, contact”, or “ method, application, performance”, etc. for example, guna yoga means “contact with the cord” ;cakra yoga has a medical sense of “applying a splint or similar instrument by means of pulleys.(in case of dislocation of the thigh)” ; candra-yoga has the Economical sense of “ conjunction of the moon with a Constellation” ; pum- yoga is a grammatical term expressing “connection or relation with a man” etc.

Many such

compounds are also found in the wider field of religion. Thus, bhakti-yoga means “devoted attachment” in the monotheistic Bhakti movement. The term Kriya-Yoga has a grammatical sense, meaning “connection with the verb”. But the same compound is also given a technical meaning in the Yoga Sutras (2.1), designating the “practical” aspects of the philosophy, i.e. the “union with the Supreme” due to the performance of duties of everyday life. 1.3

HISTORY OF YOGA

1.3.1

BEFORE PATANJALI Several seals discovered at Indus Valley Civilization sites, dating to the mind

3rd millennium BC, depict the figures in positions resembling a common yoga or meditation pose, showing “ a form of ritual discipline, suggesting a precursor of yoga,” according to archaeologist Gregory Possehl. Some type of connection between the Indus Valley seals and later yoga and meditation practices is speculated upon by many scholars, though there is no conclusive evidence.

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Techniques for experiencing higher states of consciousness in meditation were developed by the shramanic traditions and in the Upanishadic tradition. While there is no clear evidence for meditation in Pre- Buddhist early Brahminic texts, there is a view that formless meditation might have originated in the Brahminic tradition. This is based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in early Buddhist texts. As well as some likely possibilities, the view put forward is that cosmological statements in Upanishads reflect a contemplative tradition, and it its concluded that the Nasadiya Sukta contains evidence for a contemplative tradition even as early as the late Rig Vedic period. The Vedic Samhitas contain references to ascetics, while ascetic practices (‘tapas”) are referenced in the Brahmins (900 to 500 BC), early commentaries on the Vedas. 1.3.2

BUDDHISM AND HINDUISM

The Buddha depicted in yogic meditation, Kamakura, Japan. The more technical linguistic sense of the term “Yoga’, describing a system of mediation or contemplation with the aim of the cessation of mental activity and the attaining of a “supreme state” arises with early Buddhism. In Hindu scripture, this sense of the term “yoga” first appears in the middle Upanishads, such as Katha Upanishad (ca.400 BC). Shvetashvatara Upanishad mentions, “When earth, water, fire, air and akasa arise, when the five attributes of the elements, mentioned in the books of yoga, become manifest then the yogi’s body becomes purified by the fire of yoga and he is free from illness, old age and death.” (Verse 2.12). More importantly in the following verse

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(2.13) it mentions, the “precursors of perfection in Yoga”, namely lightness and healthiness of the body, absence of desire, clear complexion, pleasantness of voice, sweet odor and slight excretions. The early Buddhist texts describe meditative practices and states that existed before the Buddha, as well as those first developed within Buddhism. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness. The Buddha also departed from earlier yogic thought in discarding the early Brahminic notion of liberation of death. Liberation for the Brahminic Yogi was thought to be the realization at death of a non dual meditative state anticipated in life. In fact, old Brahminic metaphors for the liberation of death of the yogic adept (“becoming cool,” “going out”) were given a new meaning by the Buddha; their point of reference became the sage who is liberated in life. Many of the Yogic practices that came in later ages synthesized the multiple approaches seen in this era, incorporating elements from Jainism and Buddhism into the Hindu Samkhya philosophy. 1.3.3

INDIAN ANTIQUITY

Classical Yoga as a system of contemplation with the aim of uniting the human spirit with Ishvara, the “Supreme Being” developed in early Hinduism, Buddhism and Jainism during Indian Antiquity, between the Mauryan and the Gupta era (roughly the 2nd century BC to the 5th century BC).

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1.3.4

YOGA SUTRAS OF PATANJALI In Hindu philosophy, Yoga is the name of the one of the six orthodox

philosophical schools founded by Patanjali with heavy Buddhist influence. This school accepts the Samkhya psychology and metaphysics, but is more theistic than the Samkhya, as evidenced by the addition of a divine entity to the Samkhya’s twentyfive elements of reality. The parallels between Yoga and Samkhya were so close that Max Muller says that “the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord…. The intimate relationship between Samkhya and yoga is explained by Heinrich Zimmer: These two are regarded in India as twins, the two aspects of a single discipline. Samkhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of Co-operation in a state of bondage (“bandha”), and describing their state of disentanglement or separation in release (“moksa”), while Yoga treats specifically of the dynamics of the process for the disentanglement, and outlines practical techniques for the gaining of release, or “isolation-integration” (Kaivalya).

Patanjali is widely regarded as the compiler of

the formal Yoga philosophy. Patanjali’s yoga is known as Raja yoga, which is a system for control of the mind. Patanjali defines the word “yoga” in his second sutra, which is the definitional sutra for his entire work. This terse definition hinges on the meaning of three Sanskrit terms I.K.Taimni translates it as “Yoga is the inhibition (nirodhah) of the modifications (Vriti) of the mind (citta)”. The use of the word nirodhah in the opening definition of yoga is an example of the important role that Buddhist technical terminology and concepts play

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in the Yoga sutra; this role suggests that Patanjali was aware of Buddhist ideas and wove them into his system. Swami Vivekananda translates the sutra as “Yoga is restraining the mind-stuff (citta) from taking various forms (Vrittis).” 1.3.5 YOGA YAJNAVLKYA The Yoga Yajnavalkya is a classical treatise on yoga attributed to Vedic sage Yajnavalkya. It takes the form of a dialogue between Yajnavalkya and his wife Gargi, a renowned female philosopher. The text consists of 12 chapters and its origin has been traced to the period between the second century B.C. and fourth century B.C. The Yoga Yajnavalkya predates most other yoga texts, with the exception of the Yoga sutras of Patanjali. Later yoga texts like the Hatha Yoga Pradipika, the Yoga Kundalini and Yoga Tattva Upanishads have borrowed verses almost verbatim from or make frequent references to the Yoga Yajnavalkya. The Yoga Yajnavalkya is regarded to be the most important and authentic classical text on yoga after the yoga sutras

of

Patanjali.

In

the

Yoga

Yajnavalkya,

yoga

is

defined

as

jivatmaparamatmasamyogah, or the union between the individual self (jivatma) and the Divine (paramatma). 1.3.6

YOGA AND SAMKHYA Patanjali systematized the conceptions of Yoga and set them forth on the

background of the metaphysics of Samkhya, which he assumed with slight variations. In the early works, the Yoga principles appear along with the Samkhya ideas. Vyasa’s commentary on the Yoga Sutras, also called the “Samkhyapravacanabhasya,” brings out the intimate relation between the two systems.

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Yoga agrees with the essential metaphysics of Samkhya, but differs from it in the while Samkhya holds that knowledge is the means of liberation, Yoga is a system of active striving, mental discipline, and dutiful action. Yoga also introduces the conception of god. Sometimes Patanjali’s system is referred to as “Seshvara Samkhya” in contradistinction of Kapila’s “Nirivara Samkhya.” 1.4

YOGA AND RELIGION

1.4.1

BHAGAVAD GITA The Bhagavad Gita (‘song of the Lord’), uses the term “yoga” extensively in a

variety of ways. In addition to an entire chapter (ch.6) dedicated to traditional yoga practices, including meditation, it introduces three prominent types of yoga:  Karma yoga: the yoga of action.  Bhakthi yoga: The yoga of devotion, note Krishna had also specified devotion itself was action similar to above.  Jnana yoga: The yoga of knowledge. In chapter 2 of the Bhagavad Gita, Krishna explains to Arjuna about the essence of Yoga as practiced in daily lives: A.C. Bhakthivedanta Swami Prabhupada translates it as “Be steadfast in yoga (yoga-sthah), O Arjuna. Perform your duty (kuru karmani) and abandon all attachment (sangam) to success or failure (siddhy-asidhyoh). Such evenness of mind (samatvam) is called yoga.” Madhusudana Sarasvathi (b.circa 1490) divided the Gita into three sections, with the first six chapters dealing with Karma yoga, the middle six with Bhakthi yoga, and the

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last six with Jnana (knowledge). Other commentators ascribe a different ‘Yoga’ to each chapter, delineating eighteen different yoga. 1.4.2

YOGA AND JAINISM According to “ Tattavarthasutra,” 2nd century CE jain text, “Yoga,” is the sum

total of all th activities of mind, speech and body. Umasvati call yoga the cause of “asrava” or karmic influx as well as one of the essentials- samyak caritra-in the path of liberation. In his “Niyamasara,” Acarya kundakunda, describes yoga bhaktidevotion to the path to liberation- as the highest form of devotion. Acarya Haribhadra and Acarya Hemachandra mention the five major vows of ascetics and 12 minor vows of laity under yoga. This has led certain Indologists like Prof. Robert. J. Zydenbos to call Jainism, essentially, a system of yogic thinking that grew into a full-fledged religion. The five yamnas or the constraints of the Yoga sutras of Patanjali bear a resemblance to the five major vows of Jainism, indicating a history of strong crossfertilization between these traditions. 1.4.3 CLASSIFICATION OF YOGA There are four yoga’s- Bhakti yoga, Karma yoga, Jnana yoga and Raja yogato realize the divine, where is the need to practice Buddhi Yoga? The answer is that even to practice the four yoga’s one has to take the help of Budhi. Shri (Lord) Krishna says in the ( Bible), Bhagavad Gita: “ Resigning mentally all actions to me, regarding Me as the supreme goal and resorting to Budhi yoga, ever fix your mind on me.” Bhakthi Yoga: Devotion mixed with discrimination is an ideal path. Without

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therefore, the place of Buddhi in Bhakthi yoga is very significant. When the Lord is pleased with his devotees, He bestows His grace in the form of pure intellect. Shri Krishna himself promises in Bhagavad Gita. “To those who are ceaselessly devoted to Me and who worship Me with immense love, I grant Buddhi yoga by which they come to Me.” A concentrated mind alone is a fit instrument for prolonged and deep meditation on the Divine. Intellect alone can do this since it is superior to the mind and the senses. Dhayana yoga: The mind is superior to the senses and the intellect is superior to the mind. Through the constant practice of meditation, we gain control over our senses and mind, which helps us to develop the power of concentration. Karma yoga: No one can renounce work but if we learn the skill of performing work, the same work will release us from the bondage of karma. Shri Krishna clearly says that even to perform work in the right spirit one must exercise intellectual faculty. Even a little work, done with the spirit of self-sacrifice and dedication, gives a sense of fulfillment. Therefore, intelligent people always choose the path of selfless work using their discriminative faculty. To work and yet to be free from the effects of work requires subtle understand of the secret of work and such understanding comes from Budhi. Jnana yoga: Discrimination between the real and the unreal is called Viveka Budhi alone has the capa ral nature of an object. In the path of knowledge, the aspirant has to realize the truth by constant reasoning and through Budhi alone this can be done. Ordinarily we speak of four yoga, the royal roads to Reality, viz. Jnana, Bhakthi, Raja and Karma’s yoga’s. Strangely enough, the Bhagvata does not recognize Raja yoga as an independent path. It speaks of only three. Shri Krishna says to Uddava: “I have propounded there Yoga for none other anywhere. Jnana Yoga for those who are disillusioned with after world and have given up Karma; karma yoga

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for those who hanker after worldly pleasure and are attached to karma. And so one feels it clearly in oneself where one wants it or not; but if one doesn’t one still have a life of goodwill, a life of service, of understanding; one can labor for the work to be accomplished more easily-all-that-one can do many things. But between this and doing yoga there is a great difference. And to do yoga, you must want it consciously. 1.5

EIGHT LIMBS OF YOGA The Eight Limbs, The Core of Yoga, the practice of yoga is an art and science

dedicated to creating union between body, mind and spirit. Its objective is to assist the practitioner in using the breath and body to foster an awareness of ourselves as individualized beings intimately connected to the unified whole of creation. In short it is about making balance and creating equanimity so as to live in peace, good health and harmony with the harmony with the greater whole. This art of right living was perfected and practiced in India thousands of years ago and the foundations of yoga philosophy were written down in the Yoga Sutra of Patanjali, approximately 200 A.D. This sacred text describes the inner workings of the mind and provides an eight-step blueprint for controlling its restlessness so as to enjoy lasting peace. The core of Patanjali’s Yoga Sutra is an eight-limbed path that forms the structural framework of yoga practice. Upon practicing all eight limbs of the path it becomes self-evident that no one element is elevated over another in a hierarchical order. Each is part of a holistic focus which eventually brings completeness to the individual as they find their connectivity to the divine. Because we are all uniquely individual a person can emphasize one branch and then move on to another as they round out their understanding.

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IN BRIEF THE EIGHT LIMBS OR STEPS TO YOGA, ARE AS FOLLOWS:  Yama: Universal morality  Niyama: Personal observances  Asanas: Body postures  Pranayama: Breathing exercises and control of prana  Pratyahara: Control of the senses  Dharana: Concentration and cultivating inner perceptual  Dhyana: Devotion, Meditation on the Divine  Samadhi: Union with the Divine The first two limbs that Patanjali describes are the fundamental ethical precepts called Yamas, and the niyamas. These can also be looked at as universal morality and personal observances. Yamas and niyamas are the suggestions given on how we should deal with people around us and our attitude toward ourselves. The attitude we have toward things and people outside ourselves is yama, how we relate to ourselves inwardly is niyama. Both are mostly concerned with how we use our energy in relationship to others and to ourselves. The yamas are broken down in five ‘Wise characteristics.” Rather than a list of do’s and dont’s, “they tell us that our fundamental nature is compassionate, generous, honest and peaceful.” They are as follows:

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1.5.1. YAMAS (UNIVERSAL MORALITY) 1.5.1.1 AHIMSA-COMPASSION FOR ALL LIVING THINGS The word ahimsa literally means not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence adapted in yoga. It means kindness, friendliness, and thoughtful consideration of other people and things. It also has to do with our duties and responsibilities too. Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm. 1.5.1.2 SATYA- COMMITMENT TO TRUTHFULNESS Satya means “to speak the truth,” yet it is not always desirable to speak the truth on all occasions, for it could harm someone unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. Satya should never come into conflict with our efforts to have with ahimsa. This precept is based on the understanding that honest communication and action form the bedrock of any healthy relationship, community, or government, and that deliberate deception, exaggerations and mistruths harm others. 1.5.1.3 ASTEYA-NON-STEALING Asteya means “to steal”; asteya is the opposite to-take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her. Nonstealing includes not only taking what belongs to another without permission, but also

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using something for a different purpose to that intended, or beyond the time permitted by its owner. Iii The practice of asteya implies not taking anything that has not been freely given. This includes fostering a consciousness of how we ask for others’ time for inconsiderate behavior demanding other’s attention when not freely given is, in effect, stealing. 1.5.1.4 BRAHMACHARYA- SENSE CONTROL Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Brahmacharya suggest that we should form relationships that foster our understanding of the highest truths. Brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth. Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others. 1.5.1.5 APARIGRAHA- NEUTRALIZING THE DESIRE TO ACQUIRE AND HOARD WEALTH Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. The yogi feels that the collection or hoarding of things implies a lack of faith in God and in him to provide for his future. Aparigraha also implies also implies letting go of our attachments to things and an understanding that impermanence and change are the only consonants.

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The Yoga sutra describes what happens when these five behaviors outlined above become part of a person’s daily life. Thus, the yamas are the normal virtues which, if attended to, purify human nature and contribute to health and happiness of society. 1.5.2

NIYAMA (PERSONAL OBSERVANCES) Niyama means “rules” or “laws.” These are the rules prescribed for personal

observance. Like the yamas, the five niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully. 1.5.2.1 SAUCA-PURITY The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Asanas tones the entire body and removes toxins while pranayama cleanses our lungs, oxygenates our blood and purifies our nerves. “But more important than the physical cleansing of the body is the cleansing of the mind of its disturbing emotions like hatred, passion, anger, lust, greed, delusion and pride.”

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1.5.2.2 SANTOSA- CONTENMENT Another niyama is santosa, modesty and the feeling of being content with what we have. To be at peace within and content with one’s lifestyle finding contentment even while experiencing life’s difficulties for life becomes a process of growth through all kinds of circumstances. We should accept that there is a purpose for everything-yoga calls it karma- and we cultivate contentment ‘to accept what happens’. It means being happy with what we have rather than being unhappy about what we don’t have. 1.5.2.3 TAPAS-DISCIPLINED USE OF OUR ENERGY Tapas refers to the activity of keeping the body fit or to confront and handle the inn urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea we can direct our energy to enthusiastically engage life and achieve our ultimate goal of creating union with the Divine. Tapas helps us burn up all the desired that stand in our way of this goal. Another form of tapas is paying attention to what we eat. Attention to body posture, attention to eating habits, attention to breathing pattern- these are all patterns. 1.5.2.4 SVADHYAYA-SELF STUDY The fourth niyama is svadhyaya. Sva means self adhyaya means “inquiry” or “examination”. Any activity that cultivates self-reflective consciousness can be considered svadhyaya. It means to intentionally find self- awareness in all our activities and our efforts, even to the point to welcoming and accepting our

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limitations. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and self-destructive tendencies. 1.5.2.5 ISVARAPRANIDHANA- CELEBRATION OF THE SPIRITUAL Isvarapranidhana means “to lay all your actions at the feet of God.” It is the contemplation on God ( Isvara) in order to become attuned to god and god’s will. It is the recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our roles as part of the creator. The practice requires that we set aside some time each day to recognize that there is some omnipresent force larger than ourselves that is guiding and directing the course of our lives. 1.5.3

ASANAS (BODY POSTURES) Asanas is the practice of physical postures. It is the most commonly known

aspect of yoga for those unfamiliar with the other seven limbs of Patanjali’s Yoga Sutra. The practice of moving the body into postures has widespread benefits; of these the most underlying are improved health, strength, balance and flexibility. On a deeper level of practice of asana, which means “staying” or “abiding” in Sanskrit, is used as a tool to calm the mind and move into the inner essence of being. The challenge poses offers the practitioner the opportunity to explore and control all aspects of their emotions, concentration, intent, faith and unity between the physical and the eternal body. Indeed, using asanas to challenge and open the physical body acts as a binding agent to bring one in harmony with all the unseen elements of their being, the forces that shape our lives through our responses to the physical world. Asana then becomes a way of exploring our mental attitudes and strengthening our

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will as we learn to release and move into the state of grace that comes from creating balance between our material world and spiritual expenses. As one practices asana it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself. Releasing to the flow and inner strength that one develops brings about a profound grounding spirituality in the body. The physicality of the yoga postures becomes a vehicle to expand the consciousness that pervades our every aspect of our body. The key to fostering this expansion of awareness and consciousness begins with the control of breath, the fourth limb- Pranayama, patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. “This down-to-earth, flesh-and-bones practice is simply one of the most direct and expedient way to meet yourself… This limb of yoga practice reattaches us to our body. In reattaching ourselves to the bodies we reattach ourselves to the responsibility of living a life guided by the undeniable wisdom of our body. “viii To this B.K.S. Iyengar adds: “ The needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he know that He is within. 1.5.4

PRANAYAMA (BREATH CONTROL) Pranyama is the measuring ,control and directing of the breath. Pranayama

controls the energy (prana) within the organism, in order to restore and maintain health and to promote evolution. When the in-flowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are

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realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra. Pranayama, or breathing technique, is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutra, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state of be experienced and allows the mind to become more calm. X. As the yogi follows the proper rhythmic patterns of slow deep breathing “the patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration. Xi 1.5.5

PRATYAHARA (CONTROL OF THE SENSES) Pratyahara means drawing back or retreat. The word ahara means

“nourishment”; pratyahara translates as “to withdraw oneself from that which nourished the senses.” In yoga, the term pratyahara implies withdrawal of the senses form the attachment of external objects. It can then be seen as the practice of nonattachment to sensorial distractions as we constantly return to the path of self realization and achievement of internal peace. It means our senses stop living off the things that stimulate; the senses no longer depend on the stimulants and are not fed by them anymore.

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In pratyahara we severe this link between mind and senses, and the senses withdraw. When the senses are no longer tied to external sources, the result is restraint or pratyahara. Now that the vital forces are flowing back to the source within, one can concentrate without being distracted by externals or the temptation to cognize externals. Pratyahara occurs almost automatically when we meditate because we are so absorbed in the object of meditation. Precisely because the mind is so focused, the senses follow it; it is not happening the other way around. No longer functioning in their usual manner, the senses become extraordinarily sharp. Under normal circumstances the senses become our masters rather than being our servants. The senses entice us to develop cravings all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. In pratyahara we try to put the senses in the proper place, but not cut them out of our actions entirely. Much of our emotional imbalance is our own creation. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquility. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in physical or mental imbalances, and will, in most instances, result in illness. Patanajali says that the above process is at the root of human unhappiness and uneasiness. When people seek out yoga, hoping to find that inner peace which is so evasive, they find it was theirs all along. In a sense, yoga is nothing more than a

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process which enables us to stop and the nature of happiness and unhappiness, and thus transcends them both. 1.5.6

DHARANA

(CONCENTRATION

AND

CULTIVATING

INNER

PERCEPTUAL AWARENESS) Dharana means “ immovable concentration of the mind”. The essential idea is to hold the concentration or focus of attention in one direction. “when the body has been tempered by asanas, when the mind has been refined by the fire of pranayama and when the senses have been brought under control by pratyahara, the sadhaka (seeker) reaches the sixth stage, dharana. Here he is concentrated wholly on a single point or on a task in which he is completely engrossed. The mind has to be stilled in order to achieve this state of complete absorption. In dharana we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and reflection can create the right conditions, and the focus on this one point that we have chosen becomes more intense. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away. The objective in dharana is to steady the mind by focusing its attention upon some stable entity. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering-through memories, dreams ,or reflective thought- by deliberately holding it single-mindedly upon some apparently static object. B.K.S.Iyengar states that the objective is to achieve the mental state where the mind, intellect, and ego are “all restrained and all these faculties are offered to the Lord for His use and in His service. Here there is no feeling of ‘I’ and ‘Mine’.

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When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or point of experience. Now we can unleash the great potential for inner healing. 1.5.7

DHAYANA (DEVOTION, MEDITATION ON THE DIVINE)

Dhayana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object the mind is transformed into the shape of the object. Hence, when one focuses on the divine they become more reflective of it and they know their true nature. “His body, breath, senses, mind, reason and ego are all integrated in the object of his contemplation- the Universal spirit”. During dhayana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of perception. “ we learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meaning, and ideas, and between all the levels of evolution of nature”. As we fine-tune our concentration and become more aware of the nature of reality we perceive that the world is unreal. “the only reality is the universal self, or God, which is veiled by Maaya ( the illusory power). As the veils are lifted, the mind becomes clearer. Unhappiness and fear- even the fear of death-vanishes. This state of freedom,or Moksha, is the goal of yoga. It can be reached by constant enquiry into the nature of things.” Meditation becomes our tool to see things clearly and to perceive reality beyond the illusions that cloud our mind.

22

1.5.8

SAMADHI ( UNION WITH THE DIVINE)

The final step in the eight-fold path of yoga is the attainment of Samadhi. Samadhi means “ to bring together, to merge”. In the state of Samadhi the body and senses are at rest, as if asleep, yet the faculty of mind and reason are alert, as if awake; one goes beyond consciousness. During Samadhi, we realize what it is to be an identity without differences, and how a liberated soul can enjoy pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged. Thus, Samadhi refers to union or true yoga. There is an ending to the separation that is created by the “I” and “Mine” of our illusory perceptions of reality. The mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. The mind and the intellect have stopped and there is only the experience of consciousness, truth and utter able joy. The achievement of Samadhi is a difficult task. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhayana and Samadhi can follow. These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the nature state of total health and integration in each of us to become a reality.

23

1.6

Diabetes mellitus (DM) Diabetes mellitus (DM) or simply diabetes is a group of metabolic diseases in

which a person has high blood sugar. This high blood sugar produces the symptoms of frequent urination, increased thirst, and increased hunger. Untreated, diabetes can cause many complications. Acute complications include diabetic ketoacidosis and non ketotic

hyperosmolar

coma.

Serious

long-term

complications

include heart

disease, kidney failure, and damage to the eyes. Diabetes is due to either the pancreas not producing enough insulin, or because cells of the body do not respond properly to the insulin that is produced. There are three main types of diabetes mellitus: Type 1 DM results from the body's failure to produce insulin. This form was previously referred to as "insulin-dependent diabetes mellitus" (IDDM) or "juvenile diabetes". Type 2 DM results from insulin resistance, a condition in which cells fail to use insulin properly, sometimes also with an absolute insulin deficiency. This form was previously referred to as non insulin - dependent diabetes mellitus (NIDDM) or "adult-onset diabetes". Gestational diabetes, is the third main form and occurs when pregnant women without a previous diagnosis of diabetes develop a high blood glucose level. Prevention and treatment often involve a healthy diet, physical exercise, not using tobacco, and being a weight. Blood control and proper foot care are also important for people with the disease. Type 1 diabetes must be managed

24

with insulin injections. Type 2 diabetes may be treated with medications with or without insulin. Insulin and some oral medications can cause low blood sugar, which can be dangerous. Gastric bypass surgery has been successful in many with severe obesity and type 2 DM. Gestational diabetes usually resolves after the birth of the baby. Globally, as of 2013, an estimated 382 million people have diabetes worldwide, with type 2 diabetes making up about 90% of the cases. This is equal to 3.3% of the population, with equal rates in both women and men. In 2011 diabetes resulted in 1.4 million deaths worldwide, making it the 8th leading cause of death. The number of people with diabetes is expected to rise to 592 million by 2035 Diabetes mellitus type 2 (formerly non-insulin - dependent diabetes mellitus (NIDDM) or adult-onset diabetes) is a metabolic disorder that is characterized by hyperglycemia (high blood sugar) in the context of insulin resistance and relative lack of insulin. This is in contrast to diabetes mellitus type 1, in which there is an absolute lack of insulin due to breakdown of islet cells in the pancreas. The classic symptoms are excess thirst, frequent urination, and constant hunger. Type 2 diabetes makes up about 90% of cases of diabetes, with the other 10% due primarily to diabetes mellitus type 1 and gestational diabetes. Obesity is thought to be the primary cause of type 2 diabetes in people who are genetically predisposed to the disease. Type 2 diabetes is initially managed by increasing exercise and dietary changes. If blood sugar levels are not adequately lowered by these measures, medications such as metformin or insulin may be needed. In those on insulin, there is typically the requirement to routinely check blood sugar levels.

25

Rates of type 2 diabetes have increased markedly since 1960 in parallel with obesity. As of 2010 there were approximately 285 million people diagnosed with the disease compared to around 30 million in 1985.Long-term complications from high blood sugar can include heart disease, strokes, diabetic retinopathy where eyesight is affected, kidney failure which may require dialysis, and poor blood flow in the limbs leading to amputations. The acute complication of ketoacidosis, a feature of type 1 diabetes, is uncommon; however hyperosmolar hyperglycemic state may occur. 1.6.1

Diabetes facts

Diabetes is a chronic condition associated with abnormally high levels of sugar (glucose) in the blood.  Insulin produced by the pancreas lowers blood glucose.  Absence or insufficient production of insulin causes diabetes.  The two types of diabetes are referred to as type 1 and type 2. Former names for these conditions were insulin-dependent and non-insulindependent diabetes, or juvenile onset and adult onset diabetes.  Symptoms of diabetes include increased urine output, thirst, hunger, and fatigue.  Diabetes is diagnosed by blood sugar (glucose) testing.  The major complications of diabetes are both acute and chronic.  Acute

complications: dangerously

elevated

blood

sugar

(hyperglycemia) or abnormally low blood sugar (hypoglycemia) due to diabetes medications

26

 Chronic complications: disease of the blood vessels (both small and large) that can damage the feet, eyes, kidneys, nerves, and heart  Diabetes treatment depends on the type and severity of the diabetes. Type 1 diabetes is treated with insulin, exercise, and a diabetic diet. Type 2 diabetes is first treated with weight reduction, a diabetic diet, and exercise. When these measures fail to control the elevated blood sugars, oral medications are used. If oral medications are still insufficient, insulin and other injectable medications are considered. 1.6.2

Signs and symptoms The

classic

symptoms

of

diabetes

are polyuria (frequent

urination), polydipsia (increased thirst), polyphagia (increased hunger), and weight loss. Other symptoms that are commonly present at diagnosis include a history of blurred vision, itchiness, peripheral neuropathy, recurrent vaginal infections, and fatigue. Many people, however, have no symptoms during the first few years and are diagnosed on routine testing. People with type 2 diabetes mellitus may rarely present with hyperosmolar hyperglycemic state (a condition of very high blood sugar associated with a decreased level of consciousness and low blood pressure). 1.6.3

Causes for type II diabetes  The development of type 2 diabetes is caused by a combination of lifestyle and genetic factors. While some of these factors are under personal control, such as diet and obesity, other factors are not, such as increasing age, female gender, and genetics

27

 .A lack of sleep has been linked to type 2 diabetes. This is believed to act through its effect on metabolism. The nutritional status of a mother during fetal development may also play a role, with one proposed mechanism being that of altered DNA methylation. 1.6.4

Lifestyle A number of lifestyle factors are known to be important to the

development of type 2 diabetes, including obesity and overweight (defined by a body mass index of greater than 25), lack of physical activity, poor diet, stress, and urbanization. Excess body fat is associated with 30% of cases in those of Chinese and Japanese descent, 60-80% of cases in those of European and African descent, and 100% of cases in Pima Indians and Pacific Islanders. Those who are not obese often have a high waist–hip ratio. Dietary factors also influence the risk of developing type 2 diabetes. Consumption of sugar-sweetened drinks in excess is associated with an increased risk. The type of fats in the diet are also important, with saturated fats and trans fatty acids increasing the risk, and polyunsaturated and monounsaturated fat decreasing the risk. Eating lots of white rice appears to also play a role in increasing risk. A lack of exercise is believed to cause 7% of cases. 1.6.5

Genetics Most cases of diabetes involve many genes, with each being a small

contributor to an increased probability of becoming a type 2 diabetic.If one identical twin has diabetes, the chance of the other developing diabetes within his lifetime is

28

greater than 90%, while the rate for nonidentical siblings is 25–50%.As of 2011, more than 36 genes had been found that contribute to the risk of type 2 diabetes. All of these genes together still only account for 10% of the total heritable component of the disease. The TCF7L2 allele, for example, increases the risk of developing diabetes by 1.5 times and is the greatest risk of the common genetic variants. Most of the genes linked to diabetes are involved in beta cell functions. There are a number of rare cases of diabetes that arise due to an abnormality in a single gene (known as monogenic forms of diabetes or "other specific types of diabetes"). These include maturity (MODY), Donohue syndrome, and

Rabson-

Mendenhall syndrome, among others. Maturity onset diabetes of the young constitutes 1–5% of all cases of diabetes in young people. 1.6.6

Medical conditions There are a number of medications and other health problems that can

predispose

to

diabetes. Some

of

the

medications

include:

glucocorticoids, thiazides, beta blockers, atypical antipsychotics, and statins. Those who have previously had gestational diabetes are at a higher risk of developing type 2 diabetes. Other health problems that are associated include: acromegaly, Cushing's syndrome, hyperthyroidism, pheochromocytoma,

and

certain cancers such

as glucagonomas. Testosterone deficiency is also associated with type 2 diabetes. 1.7

Regarding the effects of Yoga and Diabetes: Diabetes Mellitus is a disease related to the impaired glucose tolerance of the

body, insulin functioning is affected. Symptoms of diabetes can be excessive thirst,

29

excessive hunger or excessive / frequent urination. Diabetes Mellitus can be of Type 1 or Type 2 or pancreatic diabetes or gestational diabetes. Type 1 diabetes is caused by No production of insulin and this is very difficult to treat with Yoga. Type 2 diabetes which is caused by life style, stress related diseases can be effectively treated with Yoga. 1. Direct influence on pancreatic secretion by rejuvenation of the pancreatic cells, through alternate abdominal contractions and relaxation, during asanas (yogic postures which produce relaxation) and breathing exercises. 2. Reduction in blood sugar due to muscular exercise involved in the asanas. S.A.A. Ramaiah's study conducted in Washington, D.C. compared the effects of walking, treadmill, static cycling, Amarantha Kokkuasana (Sitting crane), Nindra Kokkuasana (Standing crane) and Vil asana (Bow pose, rocking, especially side to side). The most effective were found to be the latter. it was concluded that the direct stimulation of the pancreas by the postures rejuvenated its capacity to produce insulin. Several studies have focused upon why the practice of yoga has been more successful than other forms of exercise. M.V. Bhole (20) and K.N. Udupa (18) have measured the effects of yoga on mental stresses. Muhammad (13) has shown the differences between physical exercises and yoga. He has reported how doing the yogic practices without exertion has more benefits. The mechanism of yogic practices and other exercises is very different. (21) Yogic practices are supposed to change one's attitude towards the situations of life, by developing mental relaxation and balance. One study focused on the practice of the

30

postures in a slow, smooth and non-exerting manner. (22) The postures were maintained comfortably and easily for a length of time and the patients were taught to focus on breathing or on some infinitely vast object like the sky or the ocean while doing the yoga posture. Two thirds of the patients were significantly benefitted by this treatment. The others also showed improvement. A number of institutions in India offer treatment programs for diabetes Participants generally stay for between two to five weeks, and follow a program of instruction and practice of yoga asanas for at least an hour in the morning and the evening, dietary control, meditation and breathing exercises. They generally become subjects in ongoing research projects. 1.8

OBJECTIVES OF THE STUDY 1. To find out whether there would be any significant difference in BioChemical variable among Diabetic Men due to Yogic Practices 2. To find out whether there would be any significant difference in psychological variable among Diabetic Men due to Yogic Practices.

1.9

STATEMENT OF THE PROBLEM The purpose of the study would be to find out the effects of yoga practices on

selected Biochemical and Psychological Variables among type II Diabetic men. 1.10

HYPOTHESIS 1. It is hypothesized that there would be significant difference in the Psychological variable among the Diabetic men due to yogic practices.

31

2. It is hypothesized that there would be significant difference in the Biochemical variable among the Diabetic Men due to yogic practices. 1.11

SIGNIFICANCE OF THE STUDY 

Yoga has been shown to have therapeutic benefits for individuals with a wide range of health conditions. In addition to its role in improving glycemic control, yoga practice for diabetics may reduce their increased cardiovascular risk via other effects as well.



The result of the study may help to the diabetic men to overcome the problem in physically and mentally.



Diabetics Men are having an important role in any country. Their excellence in any field of life is need for the society. If they practiced everyday one hour Yogic Practices or Meditation, they can remove not only Diabetic Problem but also other physical and mental problems and can lead a happy and peaceful life.

1.12

DELIMITATIONS

1. The study is to be delimited on Type II diabetic men only. 2. The subjects are diabetic men only. 3. The study is delimited to the diabetic men selected from Madurai district only. 4. Age of the subjects ranged from 30 to 60 years only. 5. The subjects are divided into two groups only. 6. Each group will be having the subjects of 15 diabetic men only. 7. The studies are to be delimited on selected Biochemical and psychological variables only.

32

8.

1.13

The independent variables would be yogic practices only.

LIMITATIONS

1. Certain factors like life style, body structure, personal habits, family habits, family Heredity, motivational factors are not be taken into consideration for this study. 2. Certain factors like diet, environmental and climatic conditions, economical background are not to be taken into consideration. 3. Also the day to day routine works and taking

medicines would not be

controlled. 1.14

MEANING AND DEFINITION OF THE TERMS

Stress It is an unpleasant feeling of tension or worry experienced by individuals in reaction to unacceptable wishes or impulses; increased arousal accompanied by generalized feelings of fear or apprehension. Total Cholesterol: Total cholesterol is a direct cholesterol measurement that measures all cholesterol molecules in the blood, including low density lipoproteins (LDL), high density lipoproteins (HDL), and very low density lipoproteins (VLDL). Blood Sugar (Fasting Level) An elevated level of the sugar glucose in the blood. Also called hyper glycerides.

33

CHAPTER II REVIEW TO RELATED LITERATURE “The literature in any field forms the formation upon which all future work will be built”, Aggarwal (1995) Several research review on various aspects of Physical Education and Sports have been published. If one or more can be found in the area of research they can be an excellent point for a lifetime search. Nowadays, the educational program of any type is characterized by reforms and innovative ideas. It seems to be necessary to formulate such a review of various scholars’ work. We bring out a deep insight and clear perspective of the overall field in such reviews. The research scholar has gone through the available related literatures which are relevant literature to the present study and have been presented in logical order sequence of merit. 2.1 STUDIES ON YOGIC PRACTICES Kristal AR, Littman AJ, Benitez D, White E. Yoga practice is associated with attenuated weight gain in healthy, middle-ages men and women. Altern Ther Health Med. 2005;11(4):28-33. FINDING: Practicing yoga for four or more years slowed weight gain in middle-ages adults. Yoga Type: N/A Yoga Frequency/Duration: Selfreport of number of days per week and minutes per day they practiced yoga and the number of years. Yoga practice was grouped into three categories of increasing intensity. OBJECTIVE: To examine whether yoga practice is associated with a lower

34

mean 10-year weight gain after age 45. METHODS: 15,550 adults ages 53 to 57 were recruited into the Vitamin and Lifestyle cohort study between 2000 and 2002. A validated physical activity questionnaire was given to the participants, which asked about a variety of activities including yoga. Participants reported the number of years in the last 10 years that they did each activity and the number of days per week and minutes per day. Yoga practice was grouped into three categories of increasing intensity. Self-reported weight and height were used to calculate participants’ current BMI, and the weight change was calculated from the difference between their current weight and their weight at age 45 (also by self-report). RESULTS: Individuals with a BMI less than 25 who practiced yoga for four or more years had a 3.1 lb. lower weight gain than those who had not practiced yoga. Individuals who were overweight and practiced yoga for four or more years showed an 18.5 lb. lower weight gain. All models were adjusted for other physical activity, dietary factors, and other obesityrelated variables. Sahay BK. Role of yoga in diabetes. J Assoc of Physicians India. 2007;55:121-126. FINDING: Yoga has a role in diabetes control and prevention. Yoga Type: Pranayama Yoga Frequency/Duration: N/A OBJECTIVE: To assess the role of yoga on glycemic control, insulin kinetics, body composition, exercise tolerance, and co-morbidities including hypertension and dyslipidemia. METHODS: Individuals with diabetes and without diabetes were randomized to different groups and performed yogic practices for 45 minutes each day, which was followed by relaxation practices. RESULTS: The studies confirmed that yoga has a useful role in the control of diabetes mellitus. Fasting and postprandial blood glucose levels decreased significantly. There were significant changes in insulin kinetics and those

35

of counter-regulatory hormones such as cortisol. There was a decrease in fatty acids. There was an increase in lean body mass and a decrease in body fat percentage. The number of insulin receptors was increased, and there was an improvement in insulin sensitivity and a decline in insulin resistance. Yang K, Bernardo LM, Sereika SM, Conroy MB, Balk J, et al. Utilization of a 3-month yoga program for adults at high risk for type 2 diabetes: a pilot study. Evid Based Complement Alternat Med. Published on-line: August 18, 2009 doi:10.1093/ecam/nep117. 1-7. FINDING: Yoga may help to lower adult risk for type 2 diabetes, reduce cardio-metabolic risk factors, and increase exercise selfefficacy.Yoga Type: VinyasaYoga Frequency/Duration: 1-hour sessions, 2 times per week, for 3 months. Each session began with a 5-7 min warm-up and ended with a 10 min relaxation period. OBJECTIVE: To conduct a pilot study to assess the feasibility of implementing a 12-week yoga program among adults at high risk for type 2 diabetes. METHODS: Twenty-three adults were randomly assigned to either a yoga intervention group, which participated in a 3-month yoga intervention with 1-hour Vinyasa style yoga sessions twice per week, or an educational group, which received general health educational materials every 2 weeks. Participants had to: (1) be between 45 and 65 years of age; (2) be non-exercisers (no more than 30 minutes twice per week) for the previous year; (3) have a family history of type 2 diabetes, and; (4) have at least one cardio-metabolic risk factor. All participants completed questionnaires and had blood tests at baseline and at the end of the 3-month program to measure blood pressure, blood glucose, insulin, lipid levels, and body weight, as well as to assess exercise self-efficacy. RESULTS: Compared with the education group, the yoga group experienced improvements in weight, blood pressure, insulin,

36

triglycerides, and exercise self-efficacy. Findings suggest that a yoga program would possibly help to lower adults’ risk for type 2 diabetes, as well as reduce cardiometabolic risk factors for adults at high risk for type 2 diabetes. Guarracino JL, Savino S, Edelstein S. Yoga participation is beneficial to obesity prevention, hypertension control, and positive quality of life. Top Clin Nutr. 2006;21(2):108-113. FINDING: Yoga may be beneficial in controlling weight, blood pressure, and mood.Yoga Type: Hatha and relaxation yoga.Yoga Frequency/Duration: The majority of study participants (55.7%) had practiced yoga for less than 1 year, followed next by those who had practiced yoga for more than 5 years (31.4%). The majority of participants (57.1%) practiced yoga for 1-2 hours per week, followed by those who spent less than 1 hour per week practicing yoga (24.3%). OBJECTIVE: To evaluate the effects of hatha and relaxation yoga on obesity, blood pressure, and quality of life. METHODS: Seventy healthy women and men ages 18 years or older were recruited from 3 fitness centers in Massachusetts after completing a 1-hour yoga class and were asked to complete a survey. The survey was used to measure how the participants felt after the yoga class, and questions included those related to yoga frequency and duration, other physical activity and duration, past and present medication use, food consumption behavior, demographic information, and data related to height, weight, blood pressure, tricep skinfold, and waist and mid-arm circumference. RESULTS: According to survey results of the 70 participants, hatha and relaxation yoga had a statistically significant role in controlling weight, hypertension, and mood. Of the participants, those who had practiced yoga for less than 1 year had a significantly higher systolic blood pressure (mean 117.13) than those who had practiced yoga for 1-4 years (mean 107.56). However, the survey

37

participants’ mean BMI (24.41) was significantly different from the BMI used as a cutoff for determining obesity (30.0), thus suggesting that individuals who practice hatha and relaxation yoga may not generally be obese. Yang K. A review of yoga programs for four leading risk factors of chronic diseases. Evid Based Complement Alternate Med. 2007;4(4):487-491. FINDING: Yoga programs may be effective in reducing body weight, blood pressure, blood glucose, and cholesterol. Yoga Type: Other than duration and frequency, most articles did not describe the yoga sessions in detail. Of the few articles that did identify the type of yoga studied, the most common was Hatha yoga.Yoga Frequency/Duration: The most common duration and frequency of yoga sessions in the studies were 30-60 min per session, with sessions meeting daily for 4-10 weeks. Many studies also used sessions meeting 2-3 times per week for 8-12 weeks. OBJECTIVE: To review published studies of yoga programs and to determine the effect of yoga interventions on chronic disease risk factors, such as overweight, hypertension, high glucose level, and high cholesterol. METHODS: A systemic search was conducted, yielding 32 articles from electronic databases published between 1980 and 2007. Of the 32 articles reviewed, 12 described experimental studies, 18 described quasi-experimental studies, and 2 described observational studies. Only 7 of the studies were conducted in the United States, and only 16 of the studies focused on subjects with diabetes, hypertension, or cardiovascular disease. RESULTS: In analyzing the 32 articles, the authors found that yoga interventions are generally effective in reducing body weight, blood pressure, blood glucose level, and cholesterol level. However, only a few studies examined long-term effects.

38

Modern science now believes that the cause of health degeneration, decay and premature ageing lies in free radicals in the body. In fact, the products of free radicals are highly reactive called reactive oxygen species (ROS) viz., Superoxide anion radical (O2-), hydroperoxyl radical (HOO.) etc. In this experiment Superoxide anion radical (O2)Glycosylated Haemoglobin and blood glucose levels of 40 clinically confirmed diabetics were assessed (Bera, Mahapure & Shete, 2006) and they were then divided into two equal matched groups viz., experimental and control. The experimental subjects underwent a specially designed yoga programme along with regular anti-diabetic medicines, whereas the control group was taking anti-diabetic medicines only. Result of 2 x 2 x 3 Factorial ANOVA followed by Scheffe’s post hoc test revealed that Yoga training for the period of six weeks significantly accelerates Super Oxide dismutase, reduced Glycosylated Hemoglobin and Blood glucose levels as compared to the controls. The findings suggest that Yoga helps to enhance antioxidant defense mechanism of the body along with controlling degenerative changes in diabetics. Dalal (2002) reveals emotion is a motive power, which helps in evolution. In yogic terminology, emotion is a Rajas guna of Prakriti, which exists in everyone. Excitement or upsurge of emotion is responsible for many types of disease. Psycho physiologically, emotions act upon our body through hypothalamus, which controls ANS and the endocrine systems. Negative emotions like anger, fear, greed, jealousy give rise to somatic illness where on the other hand positive emotions like love, compassion, friendship, affection etc. give the strength to combat the stress. Illness due to negative emotions includes hyper acidity, hypertension, insomnia, menstrual disturbances, loss of appetite etc. Daily yoga sadhana of eight-fold path with a proper

39

balanced diet helps one to act against stressful threshold situations by increasing the threshold of tolerance. The beauty of yoga therapy is that it treats the individual as a whole. An observation was made on 287 sadhakas (male=133 and female=154). Their financial condition, family background and environment were noted. Different symptoms of the subjects were tabulated and studied for every 2 months with the help of physical check-up and psychological testing with different questionnaires related to anxiety, depression, positive and negative outlook towards life. All the findings were again tabulated in details. The variables stated above were tested before and after the programs viz., Pratipakshabhavana, Anityabhavana and Sakshibhavana respectively. These practices were done daily for a period of 2 months. The favorable results suggest that Yoga leads to Samadhi, kaivalya, eternal bliss, which aim to maintain physical fitness, mental stability, emotional quietness and spiritual elevation.

40

CHAPTER III METHODOLOGY The methodology used in this research involved the selection of subject, selection of variables, experimental design, pilot study, criterion measurement, instrument reliability, tester reliability and reliability of data, training schedule and statistical techniques has been explained. The methodology and systematic procedures applied in the research include the process of identification of the research problem to its final conclusion. The aim of methodology applied is to carry on the research work in a scientific manner. 3.1

SELECTION OF SUBJECTS To facilitate the study, 30 subjects are to be selected in random from Madurai.

Their age ranged from 30 to 60 years. All the subjects were assigned to one experimental group (EXPG 1) and one control group (CG II) each consisting of 15 subjects. The treatment will be given for 30 days. Initial test and final test will be taken on all the groups. A Group - yogic practices Training B Group - Control group (no training) 3.2

SELECTION VARIABLES

In the present study following variables were selected 3.2.1

DEPENDANT VARIABLES

a) BIOCHEMICAL VARIABLE

41

 Blood Sugar level b) PSYCHOLOGICAL VARIABLE  Stress 3.2.2. INDEPENDENT VARIABLES All the yogic practices are selected as Independent variables on the basis of the recommendation of Yogic practices. These practices are simple and can be easily performed by Diabetic patients. 3.3

EXPERIMENTAL DESIGN

The program of yogic technique was given to experimental Group A, control group (B) was not given any kind of yogic practices. The pre-test scores were taken to the two groups before giving yogic practices. After the experimental period of six weeks, post test scores were obtained from all two groups. The difference between initial and final scores on Biochemical and psychological variables considered as the effect of varied packages of yogic technique on subjects. The mean differences were tested for significance using analysis of TTest. 3.4

PILOT STUDY The pilot study was conducted with 15 diabetic patients from each group and

the difficulties were noted and rectified. The calculated intra- class correlation of the pilot study shows that there were significant differences in blood sugar level and stress managements. This enabled the investigator to adopt suitable training schedule for the study.

42

3.5

RELIABILITY

3.5.1

RELIABILITY OF DATA Reliability of data was ensured by using standard instruments and by

establishing tester competency reliability of the test. Professionals from recognized laboratory took the tests in my presence. 3.5.2

INSTRUMENT RELIABILITY

1. Sugar level is measured through proper machinary. Stress is measured with the help of questionnaire. 3.5.3

TESTER’S RELIABILITY

Test reliability was established by the test and retest process. Fifteen diabetic men both groups were tested on selected variables. The repeated measurement of individual on some tests is done to determine the reliability. 3.5.4

SUBJECT RELIABILITY

The test and retest also conducted the subject reliabilities the same subjects were used, under similar condition by same tester. 3.6

TRAINING PROGRAMME

YOGIC TECHNIQUES ASANAS  Setubandhasana  Balasana  Vajrasana  Saravangasana  Halasana

43

 Dhanurasana  Chakrasana  Paschimotasana  Ardha  Matsyendrasana PRANYAMA:  Nadi Sodhana  Bhastrika 3.7

TRAINING SCHEDULE The training schedule prescribed was applied to the experimental group and

was personally supervised by the aspirant. The duration of the course was six weeks. Four sessions were conducted in each week and duration of each session is one hour. The exercises were initially given in a lighter manner and then gradually increased to get the optimum level, based on the capability of the diabetic patients. Duration of each asana and number of times each asana is to be performed varied upon health condition and flexibility of the individual.

44

YOGIC TECHNIQUES

CONTROL GROUP

A. Loosening exercises: B. ASANAS  Setubandhasana  Balasana  Vajrasana  Saravangasana

-No Training -

 Halasana  Dhanurasana  Chakrasana  Ardha Matsyendrasana PRANYAMA:  Nadi Sodhana  Bhastrika YOGIC PROGRAMME FOR EXPERIMENTAL GROUP LOOSENING AND BREATHING EXERCISES  Stretch – up for ankle joints  Stretching of hip-joints  Pada sanchalana  Twist  Neck- stretch  Tiger- stretch  Back- stretch

45

 Hands in and out breathing  Hands stretch breathing  Ankle stretch breathing ASANAS SETUBANDHASANA  Lie flat on your yoga mat, with your feet flat on the floor. Now exhale and push up, and off the floor with your feet.  Raise your body up such that your neck and head are flat on the mat and the rest of your body is in the air.  You can use your hands to push down for added support.  If you are flexible you can even clasp your fingers just below your raised back for that added stretch.  The key here is to not overexert or hurt yourself while doing this pose.

46

BALASANA  Sit on the floor with your weight on your knees.  Now flatten your feet onto the floor and sit on your heels.  Spread your thighs apart a little. Exhale and bend forward from your waist.  Let your stomach rest on your thighs and extend your back.  Now stretch out your arms in front of you to elongate the back.  You can also rest your forehead on the floor. This may require flexibility, so don’t push your body beyond its limit. You will get better with time.  This is a resting pose so you should ideally breathe at a normal pace  You can stay in this pose for as long as three minutes or as little as five counts.

VAJRASANA  All you need to do is place a yoga mat on the floor.  Kneel on the mat, and let the top surface of your feet touch the mat, such that your heels are pointing upwards.

47

 Now gently place your buttocks on your heels. It is important to note that your heels are on either side of your anus.  Now place both your palms on your knees, facing downwards. Close your eye and breath in deeply at a steady rate.

SARVANGASANA  Lie on a yoga mat with your legs extending outwards.  Now slowly raise your legs either by first folding them at the knees or by lifting them straight.  Place your palms along your back and hips to support it, and raise your body while pointing your toes to the ceiling.  All your weight should be on your shoulders.

48

 Make sure you breathe slowly and lock your chin into your chest.  Your elbows should be touching the floor and your back should be supported. Hold this pose for as long as you are comfortable.  To return to the lying position, slowly lower your body. Do not fall back to the lying position.

49

HALASANA  Lie flat on the floor with your feet flat stretched out.  Place your arms by your side and bend your knees so that your feet are flat on the floor.  Now, slowly raise your legs from the hips. Place your hands on your hips as you raise them and use your hands as support.  Now slowly bend your legs at the hips and try to touch the floor behind your head with your toes and straighten your hands so they are flat on the floor.  Breathe out while going up. To return to the lying position gently and roll your back onto the floor, breathe in while you come down. Do not drop down suddenly.

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DHANURASANA  Lie on your stomach with your feet hip-width apart and your arms by the side of your body.  Fold your knees and hold your ankles. Breathing in, lift your chest off the ground and pull your legs up and back.  Look straight ahead with a smile on your face.  Keep the pose stable while paying attention to your breath.  Continue to take long deep breaths as you relax in this pose. But don’t get carried away! Do not overdo the stretch.  After 15 -20 seconds, as you exhale, gently bring your legs and chest to the ground. Release the ankles and relax.

51

CHAKRASANA  To do this pose start by lying on your back with your arms horizontally stretched out in line you’re your shoulders.  Bend your knees and bring your feet close to your hips. The soles of your feet should be fully on the ground.  Swing your knees to the left until the left knee touches the ground (the right knee and thigh should rest on the left knee and thigh).  Simultaneously, turn your head to the right and look at your right palm. Make sure your shoulder blades touch the ground.  While the body is twisted, there is a tendency for one of your shoulder blades to lift off the ground.  You must work against this tendency for the stretch to be effective.  Feel the stretch in the thighs, groin, arms, neck, stomach and back as you hold the pose.  With each exhalation, relax deeper into the pose.  After a few minutes, you may slowly turn your head back to the centre, and straighten the torso and legs. Mirror the pose on the other side.

52

PASCHIMOTASANA  Sit with your legs stretched out on the floor. Next hold the big toe of your feet with your index finger and thumb.  Now, exhale and slowly bend forward and try to touch your forehead to your knees.  The key is that your elbows should touch the floor. Do not breathe in.  Stay in this position for five counts and inhale as you rise back to the sitting position.

53

ARDHA MATSYENDRASANA  Sit up with your legs stretched out straight in front of you, keeping your feet together and your spine erect.  Bend your left leg and place the heal of your left foot beside your right hip (optionally, you can keep your left leg straight).  Now, Take the right leg over your left knee and place your left hand on your right knee and your right hand behind you.  Twist at the waist, shoulders and neck in this sequence to the right and look over the right shoulder.  Hold and continue with gentle long breaths in and out.  To come back to the starting position, continue breathing out, release the right hand first (the hand behind you), release the waist, then chest, lastly the neck and sit up relaxed yet straight.  Repeat to the other side. Breathing out, come back to the front and relax.

54

PRANAYAMA NADI SODHANA STEP 1: Sit

in

any

comfortable

position

like

Padmasana,

Siddhasana

or

Virasana. STEP 2: Jalandra Bandha: keep the back erect and rigid. Lower the head to the trunk. Rest the chin in the notch between the collar bones just above the breast bone. STEP 3: Stretch the left arm. Rest the back of the left wrist on the left knee. Perform Janana Mudra with left hand.

55

STEP4: Nasika Mudra: Bend the right arm at the elbow, Bend the index and middle fingers towards the palm, keeping them passive, and bring the ring the little fingers towards the thumb. STEP 5: Place the right thumb on the right side of the nose just below the nasal bone, the ring finger and little fingers on the left side of the nose just below the nasal bone, just above the curve of the fatty tissue of the nostril above the upper jaw. STEP 6: Press the ring and the little finger to block the left side of the nose completely. STEP 7: With the right thumb, press the fatty tissue on the right side so as to make the outer edge of the right nostril parallel to the lower edge of the cartilage of the septum. STEP 8: The right thumb is bent at the top joint and the tip of the thumb is place at a right angle to the septum. STEP 9: Rechaka: Empty the lungs completely through the right nostril. Control the aperture of the right nostril with the inner side of the right thumb, away from the nail.

56

STEP 10: Purka: Inhale slowly, steadily and deeply through the right nostril, controlling the aperture with the tip of the right thumb neat the nail. Fill the lungs to the brim. During this inhalation the left nostril is completely blocked by the ring and little fingers. STEP 11: Rechaka: Block the right nostril completely with the pressure of the thumb and release the pressure of the ring little fingers on the left nostril. Exhale slowly, steadily and sure should be exerted from the inner sides of the tips of the rings and the little fingers. STEP 12: After full exhalation through tine left nostril, change the pressure on it by adjusting the fingers, in the changed position, the tips of the ring the little fingers nearer the nails exert the pressure. STEP 13: Puraka: Inhale through the left nostril slowly, steadily and deeply, filling the lungs to the brim. STEP 14: Rechaka: Block it and exhale through the right nostril, adjusting the pressure of the right thumb on a right nostril as stated.

57

STEP 15: Do 8 to 10 cycles a stretch as described above, this may take 6 to 8 minutes.

BHASTRIKA PRANAYAMA Bhastrika (Bellows) is the most powerful of all breathing exercises for raising Kundalini Bhastrika. Bhastrika or Bellows consists a series of pumping followed by the retention of breath like Kapalabhati. WARNING IN PERFORMING THE BHASTRIKA You should exercise caution against the temptation of pushing too far in your initial practice of Bellows. If you have the tendency to push the limit, lie down when doing this exercise since there is a risk for you to lose consciousness and fall on the floor. Forced breathing makes you relaxed and revitalized. Excess in practice may induce dizziness, drowsiness and loss of consciousness. No harm can come from hyperventilation as long as you are in bed. If you happen to lose consciousness, your

58

breathing pattern will tend to rectify itself and return to normal. Excessive ventilation results to lightheartedness, giddiness or a feeling that you are floating in the air.

BHASTRIKA Bhastrika is primarily consists of forced rapid deep breathing which serves as a basis for many varieties of exercises, all of which may be described by the same name. Although air is forced both in and out, the emphasis is placed upon the

59

expulsion or explosion of air. A series of such explosions, each following the other in quick succession without either full or empty pause, is called “ A Round”. Beginners should limit a round to about five explosions, though the number may be increased to ten, or even more if needed to obtain the desired effect. The desired effects range from increased ventilation, increased blood circulation, clearing of the nasal passages and increased thinking capacity of eliminating of all mental disturbances. Please be warned against generating such powerful explosions since it can cause injuries to lung diseases. Extending a series for a long can also cause dizziness. Comfort and not reckless excess should guide your motives and manner of doing the Bhastrika or Bellows. Although you can breathe through your mouth or both mouth and nose, regular breathing is limited to either both or one nostril. The breath- stroke in the rapid succession of breaths may or may not be very deep, but it is customary to finish or follow a round by the deepest possible inhalation or exhalation. A series of normal breaths should occur before undertaking a second round. A deepest possible inhalation and exhalation may, perhaps should introduce each round. Some nasal hissing can be expected but avoid unpleasant sound and fluttering of the nasal skin surfaces.

60

3.8

COLLECTION OF DATA

To achieve the purpose of the study two groups consisting of each 15 subjects were selected at random. The first group was treated with yogasanas and pranayama for a period of six weeks at five session per week. The second group was considered as Control group. Before and after the training period all subjects were tested on selected criterion variables at different levels Pre and Post training.

3.9

STATISTICAL TECHNIQUE

The data collected from the subjects were tested statistically to find out the significant differences of diabetes men. The statistical technique used to analyze the results of data is the “t”- test to find out the significant differences between the both groups.

61

CHAPTER IV RESULTS AND DISCUSSIONS 4.1

OVERVIEW

This chapter deals with the analysis and interpretation of data collected from sample under study. The two groups namely experimental and control group were analyzed for the differences in health related Biochemical and psychological variables in relation to pre-test and post-test. The subjects were selected at random, but the groups were not equated in relation to the factors to be examined. Hence the difference between the means of two groups in the pre test had taken into account during the analysis of the post test differences between the means. This was achieved by the application of ‘t’ test. The significance of the means of the obtained test results were tested at 0.05 level of confidence. 4.2

TEST OF SIGNIFICANCE

This is crucial portion of thesis in arriving at the conclusion by examining the hypothesis. The procedure or testing the hypothesis was entered either by accepting the research hypothesis by rejecting the same in accordance with the results is obtained in relation to the level of confidence fixed at 0.05 level of confidence which was sufficient for the study. The test was usually called the test of significance. If the obtained value greater than the table value alternate hypothesis was accepted. If obtained value is less than the table value, the alternate hypothesis was rejected.

62

4.3 LEVEL OF SIGNIFICANCE The probability level below which the hypothesis is rejected is termed as level of significance. The ‘t’ ratio obtained by ‘t’ test was compared at 0.05 level of significance. 4.4. COMPUTATION OF ANALYSIS OF ‘t’ TEST

The following tables illustrate the statistical results of the effect of selected yogic practices on blood sugar level and Stress of type 2 Diabetic men , forming the two groups namely Experimental and Control group. The significant differences between these two groups are given in the following tables.

63

COMPUTATION OF ANALYSIS OF ‘t’ TEST – BLOOD SUGAR

4.4.1

LEVEL

TABLE I

MEAN, STANDARD DEVIATION AND

MEAN DIFFERENCE OF THE GROUPS AND THE “t” TEST OF THE EXPERIMENTAL GROUP AND THE CONTROL

GROUP FOR BLOOD SUGAR LEVEL

TABLE 1: Effect of Yogic Practice before fasting Sugar level Group

Pre Experiment

Post

T Values

Experiment Experimental

Control

Mean

158.27

111.21

SD

15.48

10.56

N

15

15

Mean

131.47

134.14

SD

30.75

30.90

N

15

15

9.7265

0.2381

‘t’ ratio at 0.05 level of confidence for the degree of freedom (df) at 14 = 2.14

64

4.4.2 RESULTS OF BLOOD SUGAR LEVEL

The data from the pre test and post test on Blood sugar level of the experimental group and the control

group has been statistically analyzed using

dependent ‘t’ test and the results are presented in the Table I.

Results given in table- 1 clearly speak the effect of yoga exercises on blood sugar level before fasting of sample. It is observed that mean scores of sugar level of sample before yoga is higher (158.27) than that of after yoga (111.21) the t-value is (9.7266) significant which speaks the impact of yoga which was given to the sample between two conditions of the study. The exercises like deep breathing, relaxations. Pranayama etc. are found to be effective in decreasing the sugar level of diabetes patients. The t-value is also significant. The obtained ‘t’ value 9.7265 of the experimental group with respect to the blood sugar level was significantly higher than the required ‘t’ value ( 2.14) and it is proven that there is a significant difference in the Stress Management of the experimental group.

The obtained mean values in pre-test and post-test values of the experimental group and the control group are represented through bar diagram figure for better understanding of the results.

65

GRAPH-I

EFFECT OF YOGIC PRACTICE

ON SUGAR LEVEL FASTING OF THE PRE TEST AND

POST TESTOF THE CONTROL GROUP AND

EXPERIMENTAL GROUP.

2500

2000

1500 Pre Test Post Test

1000

500

0 Exp

4.43

Control

DISCUSSION ON THE FINDINGS OF SUGAR LEVEL

Findings of the study imply that there was a significant improvement in the Blood sugar level which may be the effect of yogic training given.

66

4.44

COMPUTATION OF ANALYSIS OF ‘t’ TEST – STRESS

TABLE II

MEAN, STANDARD DEVIATION AND

MEAN DIFFERENCE OF THE GROUPS AND THE “t” TEST OF THE EXPERIMENTAL GROUP AND

THE CONTROL GROUP FOR STRESS

Group

Experimental

Control

Pre

Post

Experiment

Experiment

Mean

16.3

10.8

SD

4.3

4.76

N

15

15

Mean

15.8

15.27

SD

2.97

3.17

N

15

15

T Values

3.3207

0.6402

‘t’ ratio at 0.05 level of confidence for the degree of freedom (df) at 14 = 2.14

67

4.4.5

RESULTS OF STRESS

The major objective of the study has been to assess the effect of yoga on the management of stress. The study was conducted in two conditions: first, the stress was measured through test; second, the stress was measured after giving intervention of yoga exercises for a period of 30 days. Finally the stress in both the conditions was compared to examine whether the yoga has effected in managing the stress level. After statistical analysis, the results of the study are compiled and presented in the tables. The data from the pre test and post test on Stress Management of the experimental group and the control

group has been statistically analyzed using

dependent ‘t’ test and the results are presented in the Table II.

Results given in table- 2 clearly speak the effect of yoga exercises on blood sugar level before fasting of sample. It is observed that mean scores of sugar level of sample before yoga is higher (16.3) than that of after yoga (10.8) the t-value is (3.32) significant which speaks the impact of yoga which was given to the sample between two conditions of the study. The exercises like deep breathing, relaxations. Pranayama etc. are found to be effective in decreasing the sugar level of diabetes patients. The tvalue is also significant. The obtained ‘t’ value 3.32 of the experimental group with respect to the blood sugar level was significantly higher than the required ‘t’ value ( 2.14) and it is proven that there is a significant difference in the stress of the experimental group

68

The obtained mean values in pre-test and post-test values of the experimental group and the control group are represented through bar diagram figure for better understanding of the results.

69

GRAPH-II

EFFECT OF YOGIC PRACTICE

ON STRESS OF THE PRE TEST AND

POST TESTOF THE CONTROL GROUP AND

EXPERIMENTAL GROUP.

300 250 200 Pretest

150

Post Test 100 50 0 Experimental

4.4.6

Control

DISCUSSION ON THE FINDINGS OF STRESS The result of the study on STRESS reveals that the experimental group

namely combination of pranayama and group of Asanas had significantly decreased after the training.

70

RESEARCH VARIABLES

NULL HYPOTHESIS HYPOTHESIS

Sugar Level

Accepted

Rejected

Stress

Accepted

Rejected

71

CHAPTER V SUMMARY, CONCLUSIONS AND RECOMMENDATIONS 5.1. SUMMARY We are living in transient phase of continuously fast changing period numerous problems are confronting the world today. Terrorism, violence, racism etc., have been topics of heated discussion. The pressure of commercialization in sports too has to an unprecedented and in proportionate growth of issues and challenges. Everyone has to deal with daily goals, deadlines, responsibility etc., even for attaining a small achievement we have to pay very heavy price. Stress an overused phenomenon has found a firm place in our new age vocabulary, just as fast food, junk bonds or software packages have. It plays havoc in the mind and body of the people. When imbalance is experienced as a result of the stresses and interactions of everyday living, the organs muscles, nerves and endocrine system act in the opposition to each other. Yoga provides a real to combat social malaise. It is the science of right living. It works on all faculties of the person; the physical, the vital, mental, emotional, psychic, moral, social, cultural, occupational, aesthetic, environmental and spiritual. All of the problems of the people are only caused from an imbalance in energy centers. Yogic practices see right imbalances in our body. The present study was designed to examine the effect of yogic practices on the selected Biochemical and psychological variables of

diabetic patients. To achieve the purpose of the present

study, thirty diabetic patients were selected as participants. The other purposes are:

72

1. To study the influence of yogic practices in terms of Biochemical and psychological variables of diabetic patients. 2. To compare the performance of the experimental group with the control group to facilitate the study, 30 diabetic patients were chosen on random basis form Madurai District. Their age group ranges from 30 to 60 years. They would be divided into 2 groups each consists of 15. The experimental group would undergo yogic practices and the control group did not undergo any training. Pre- tests and post-test were conducted and treatment was given for 6 weeks. 3. Among the Biochemical and psychological variables the following dependent variables were selected for this study such as the sugar level and stress. 5.2 CONCLUSIONS Within the limitations of the study the following conclusions were drawn. 1. The yoga group showed significant improvements in Sugar level and stress. 2.

The yoga group showed significant improvement in upper and lower-body muscular strength endurance.

3.

The yoga group showed significance improvements in the decrease in stress level compared with the control group.

5.3 RECOMMENDATIONS 1. Yogic Techniques may be recommended for improvement of the diabetic patients. 2.

The government may encourage Yogic practices in Diabetic hospitals.

3. Yogic practices may be done by all the people in their daily routine life.

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5.4 SUGGESTIONS FOR FURTHER STUDY 1. Similar study may be conducted for various age groups. 2. Similar study may be conducted for the extension period of experimentation. 3. The present study in mainly focused on the Diabetic patients (type 2). The same study may also be done on Diabetic patients (type 1) 4. The same study may be done on the male diabetic patients also. 5. The same study may be done on the female diabetic patients also. 6. Similar study may be undertaken by selecting a large sample. 7.

Variables other than the selected Biochemical and psychological aspects may be done further.

8.

The present study thesis needed to be to strengthened or support by more relevant research studies.

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BIBLIOGRAPHY [1]Bijilani RL. Understanding medical physiology, A text book for medical students : 3rd edition 1995 ; 882 – 895. [2] Gopal KS, Ananthan V, Balachander S, Nishith SD. The cardiorespiratory adjustments in pranayama with and without Bhanda in Vajrasana. Ind J med Sc 1973; 27 :686 [3] Iyengar BKS. Light on yoga, George Allen and unwin ltd, London.1968; 243 – 245. [4] Shah SN. API text book of medicine, 7th edition. Mumbai, The association of physicians of India;2003:432 – 433. [5] Santha Joseph, Sridhar K, Patel SKB, Kumaria ML, Selvamurthy W, Joseph NT et al. Study of some physiological and biochemical parameters in subjects undergoing yoga training. Indian J medicine res 1981; 74; 120 – 124. [6] Anand BK. Yoga and medical sciences. Indian J Physio Pharmocol 1991; 35(2): 84 – 87 . [7] .Selvamurthy W, Nayar HS, Joseph NT, Joseph S. Physiological effects of yogic practice. Nimhans journal 1983; 71 – 80. [8] Vijayalakshmi P, Madan Mohan, Bhavanani AB, Asmita Patil, Kumar Babu P. Modulation of stress induced by isometric hand grip test in hypertensive patients following yogic relaxation training. Indian J Physiol Pharmacol 2004; 48(1): 59-60.

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[9] Bhargava R, Gogate MG and Macarenhas J Autonomic responses to breath holding and its variations following pranayama. Indian J Physiol Pharmacol 1988; 32(4);257–264. [10] Gopal KS, Bhatnagar OP, Subramanian N, Nishith SD. Effect of yogasana and pranayamas on blood pressure, pulse rate and some respiratory functions. Indian J Physiol Pharmocol 1973; 17(3); 273–276. [11] Udupa KN, Singh RH. The scientific basis of yoga. J Am Med Assn 1972; 220(10): 1365. [12] Swami Shankardevananda. The effects of yoga on hypertension. 2nd edition. Munger: Bihar school of yoga; 1998. [13] Nagarathna R, Nagendra HR. Yoga for hypertention and heart diseases. 1st edition. Bangalore; Swami Vivekananda Yoga Prakashana; 2003. [14] Swami satyananda saraswathi. Yoga and cardiovascular management. 2nd edition. Munger : Yoga publications trust; 2001. [15] Nagaratna R, Nagendra HR. Yoga practices for anxiety and depression. 1st edition, Bangalore: Swami Vivekananda Yoga Prakashana; 2001 [16] Charkrabarthi BK, Ghosh HN, Sahana SN. Human physiology. 2nd edition. Calicutta; The new book stoll;1984:1233–1244. WEB SITES 1.

www.wikipedia.com

2. http://nccam.nih.gov/health/yoga/introduction.htm

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3. http://modernyogaresearch.org/ 4. http://yogafordepression.com/ 5. http://www.artofliving.org/yoga/health-and-wellness/yoga-diabetes 6. http://www.thehealthsite.com/diseases-conditions/10-yoga-poses-to-keepdiabetes-under-control/ 7. http://www.yogapoint.com/yoga-poses/yoga-for-diabetes.htm 8. http://yogauonline.com/yogatherapy/yoga-for-diabetes/yoga-for-diabetespractice/346040910-best-beginning-yoga-postures-for-

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APPENDIX – A ASSESSMENT PERFORMA

1. Name

:

2. Age

:

3. Sex

:

4. Occupation : 5. Address

:

6. Whether the subject is psychologically sound: Yes / No 7. Whether the subject is on Medications / Treatment : Yes / No 8. Variables

:

a) Blood Sugar b) Stress :

78

APPENDIX B STRESS QUESTIONNAIRE PATIENT HEALTH QUESTIONNAIRE (PHQ-9) NAME: __________________________ Date of Birth ________________________ AGE ________________________ DATE OF ASSESMENT: _________________ EXAMINER: ________________________ (use “✓” to indicate your answer)

NOT AT ALL 0

1. Little interest or pleasure in doing things 2.Feeling down, depressed, or hopeless 3. Trouble falling or staying asleep, or sleeping too much 4. Feeling tired or having little energy

79

SEVERAL

FEW

NEARLY

DAYS 1

DAYS 2

EVERY 3 DAY

5. Poor appetite or overeating 6 Feeling bad about yourself—or that you are a failure or have let yourself or your family down 7. Trouble concentrating on things, such as reading the newspaper or watching television 8. Moving or speaking so slowly that other people could have noticed. Or the opposite—being so fidgety or restless that you have been moving around a lot more than usual 9. Thoughts that you would be better off dead or of hurting yourself in some way

(Developed by Drs Robert L. Spitzer, Janet B.W. Williams, Kurt Koneke)

80

APPENDIX C Raw Scores on Fasting Blood Sugar

Subjects

EXPG 1

CONTROL GROUP

Pre test

Post test

Pre test

Post test

1

150

109

129

131

2

186

140

178

181

3

161

120

92

93

4

140

103

124

121

5

136

100

165

166

6

140

118

192

188

7

176

110

110

115

8

165

108

134

140

9

178

115

86

86

10

155

112

120

125

11

178

120

95

101

12

143

102

144

145

13

155

107

163

168

14

146

100

110

120

15

165

102

130

129

81

APPENDIX D Raw Scores on Stress

Subjects

Pre test 1

CONTROL GROUP

EXPG 1

20

Post test

Pre test

Post test

10

18

19

2

15

9

16

16

3

19

15

11

11

4

18

13

12

12

5

10

5

13

14

6

20

20

18

15

7

22

11

12

12

8

12

8

16

14

9

13

12

18

17

10

7

2

15

16

11

24

14

20

17

12

12

6

21

23

13

16

8

16

14

14

18

19

13

11

15

16

10

18

18

82