Users Online: 359
Home
About us
Editorial board
Search
Ahead of print
Current issue
Archives
Submit article
Instructions
Subscribe
Contacts
Reader Login
Export selected to
Endnote
Reference Manager
Procite
Medlars Format
RefWorks Format
BibTex Format
Most cited articles *
Archives
Most popular articles
Most cited articles
Show all abstracts
Show selected abstracts
Export selected to
Cited
Viewed
PDF
REVIEW ARTICLES
Physiological effect of
kriyas
: Cleansing techniques
Sanjib Kumar Patra
January-June 2017, 5(1):3-5
DOI
:10.4103/ijny.ijoyppp_31_17
The literal meaning of
Kriya
is cleansing.
Kriyas
are categorized into six and every one of them has a particular role to play as far as their cleansing action is concerned. The practice of
Kriya
is quoted with its subclassification in
Hatha Yoga pradipika
and
Gheranda samhita
. However, in this theoretical scientific article, all varieties of
Kriyas
described in
Hatha Yoga
have been explained with its physiological effects. Evidence-based findings are limited using
Kriyas
as the interventions; therefore, author has made an attempt to put the observed finding and unpublished observations following the practice of each
Kriya
technique.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
7
18,619
1,064
ORIGINAL ARTICLES
Relationship between Triguna theory and well-being indicators
Pulkit Khanna, Kamlesh Singh, Surbhi Singla, Vivek Verma
July-December 2013, 1(2):69-74
DOI
:10.4103/2347-5633.157888
The Indian perspective of personality deals with the tri-dimensional classification of
Gunas
(
Sattva
,
Rajas
, and
Tamas
) entailing physical, mental, and spiritual elements of personality. The present study aims to examine the relationship between
Gunas
and well-being indicators such as psychological capital, personality, life satisfaction, and subjective happiness. The study was conducted on two samples. Vedic Personality Inventory
[1]
and Mental Health Continuum-Short Form
[2]
were administered to both samples. The first sample consisted of 80 Indian professionals (males = 51 and females = 29) with mean age = 28.8 years (SD = 7.19) who were administered Psychological Capital Questionnaire
[3]
and Big-Five Personality Inventory
[4]
and the second sample consisted of 110 students (males = 82 and females = 28) with mean age = 21 years (SD = 2.72) who were administered Satisfaction with Life Scale
[5]
and Subjective Happiness Scale.
[6]
Across both studies,
Sattva
was found to be positively correlated with well-being.
Rajas
and
Tamas
were negatively correlated with well-being. Higher levels of
Sattva
and well-being were reported in the older age-group. Males scored higher on
Rajas
while no gender differences were found in well-being.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
6
11,066
881
BRIEF REPORT
Dispositional mindfulness and its relation to impulsivity in college students
Sasidharan K Rajesh, Judu V Ilavarasu, TM Srinivasan
January-June 2013, 1(1):49-52
DOI
:10.4103/2347-5633.123292
Context:
Impulsivity is a fundamental component, consistently associated with understanding and diagnosis of various neurologic and neuropsychiatric disorders. Aims: The aim of this study is to examine the relationship between self-reported dispositional mindfulness and impulsivity in a sample of college students.
Settings and Design:
This is a correlational study using a sample of 370 undergraduate students (226 females and 144 males) from three colleges, in Kerala, India. Participants age ranged from 18 to 26 years with a mean age of 19.47 years (standard deviation = 1.46).
Subjects and Methods:
Participants were given questionnaire packets including demographic details, mindful attention awareness scale, Barratt Impulsiveness Scale version 11 (BIS-11) and General Health Questionnaire-12.
Statistical Analysis Used:
Pearson correlations were used to examine the association between mindfulness and Impulsivity. Partial correlations were examined between impulsivity and mindfulness measures while controlling for psychological distress. Results: Dispositional mindfulness was negatively correlated with psychological distress (
r
= −0.40,
P
< 0.01) and BIS-11 scores (BIS total:
r
= 0.50; attentional:
r
= 0.44; motor:
r
= −0.23 non-planning:
r
= 0.25,
P
< 0.01). Relationship remained significant between mindfulness and impulsivity while after controlling for psychological distress. Conclusions: Dispositional mindfulness related to the ability to refrain from impulsive behavior in the presence of psychological distress
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
4
7,499
663
ORIGINAL ARTICLES
Guru
,
vriddha
,
rishi
and
siddha grahonmaada
: Geschwind syndrome?
Prasad Mamidi, Kshama Gupta
July-December 2015, 3(2):40-45
DOI
:10.4103/ijny.ijoyppp_5_16
Background:
“Bhuta vidya”
(Ayurvedic psychiatry) is one of the eight branches of
Ayurveda
. The person afflicted with
bhuta/graha
gets
grahonmaada/bhutonmaada
and he will exhibit superhuman abilities or qualities without any nown/visible etiopathology. Among the 18 types of
bhutonamaada's
explained by
Vagbhata, “Guru, Vriddha, Rishi
and
Siddha grahonmaada”
(GVRSG) is one. Till date, there is no clear understanding about etiopathology, symptomatology, and management of GVRSG. No works have been conducted on this topic.
Aim and Objective:
The present article aims at better understanding of GVRSG.
Discussion:
Geschwind syndrome is characterized by hypergraphia, hyper religiosity, hyposexuality, circumstantiality, and intensified mental life. People like
Guru, Vriddha, Rishi
, and
Siddha
in ancient India are known to have qualities such as, “knowledge,” “teaching,” “moralistic,” “disciplined,” “religious,” “ethical,” “experienced,” “having super natural owers,” “counselor,” “guide,” and “following celibacy,” which resembles with the symptomatology of Geschwind syndrome such as, hyper-religiosity, hypergraphia, hyposexuality, emotional liability, grandiosity, and obsessive-compulsive like symptoms.
Conclusion:
There is marked similarity found between GVRSG and Geschwind syndrome and
Ayurvedic
diagnosis of
Guru, Vriddha, Rishi
, and
Siddha bhootonmada/grahonmada
is suitable for Geschwind syndrome.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
3
4,317
296
REVIEW ARTICLE
Role of junk DNA in the liberation of soul
YV Subba Rao
July-December 2015, 3(2):23-30
DOI
:10.4103/2347-5633.205522
Just as DNA is for life so also it is for liberation. Vedic Astrology (
Vedānga
) states that Moon (
manokāraka
) significator of mind, Jupiter (
Gnānakāraka
) significator of wisdom, and Saturn (
Vairāgyakāraka
) significator of renunciation, mostly in conjunction in natal chart, play a significant role in a native obtaining liberation of soul from bondage. It is found that the cosmic counterparts of the DNA molecules in the supercoiling of DNA and Junk DNA are plausibly responsible for a native to obtain liberation from the death-birth cycle. This has been discussed in this paper with case studies of two enlightened souls.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
3
6,266
1,324
REVIEW ARTICLES
Gandharva grahonmada
: Bipolar disorder with obsessive-compulsive disorder/mania?
Kshama Gupta, Prasad Mamidi
January-June 2017, 5(1):6-13
DOI
:10.4103/ijny.ijoyppp_17_17
Gandharva grahonmada
(GG) is one among 18 types of
bhootonmada
or
grahonmada
.
Bhootonmada
comprises a vast category of psychiatric problems which are assumed to be caused by affliction of evil spirits or super natural powers or extra terrestrial forces or idiopathic factors. The present study aims at better understanding of GG and its clinical applicability to the present day psychiatry practice. GG is characterized by
Chandam/Teekshnam
(anger/aggressiveness/irritability/hostility/violence),
Saahasikam
(risk taking behaviour/agitation/increased psychomotor activity),
Gambheera and Adhrushya
(grandiosity /agitation),
Nrutyantam, gaayantam, mukha vaadyaani kurvantam
(dancing, singing and playing music),
Pulina vanaantaropasevi, hrishtaatma, prahasati, haasya kathaanuyogam
(engaged in pleasurable activities/euphoria),
Snaana, maalya, anulepana, dhoopa, gandha ratim
(flamboyant appearance / obsessive compulsive symptoms),
Shringaara leelaabhiratim
(hyper sexuality),
Rakta vastram
(wearing red colour garments),
Paana ratim
(alcohol abuse),
Svaachaaram
(virtuous conduct),
Chaaru chaalpa shabdam and alpa vyavahaaram
(hypomania/mixed episode/mania with depressive symptoms) etc features. These features of GG show similarity with mania or hypomania or bipolar disorder (BD) comorbid with obsessive compulsive disorder (OCD).
Samrambha grahonmada and hasana grahonmada
are two subtypes of GG which also resembles with mania.
'Samrambha grahonmada'
resembles with 'irritable/aggressive mania' whereas
'hasana grahonmada'
denotes 'grandiose / elated mania'.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
3
6,684
317
Vetaala Grahonmada
: Parkinson's disease with obsessive-compulsive disorder?/autoimmune neuropsychiatric disorder?
Prasad Mamidi, Kshama Gupta
July-December 2017, 5(2):35-41
DOI
:10.4103/ijny.ijoyppp_28_17
Bhoot vidya
(
ayurvedic
psychiatry) is one of the specialties of
Ayurveda
and it deals with various psychiatric conditions caused by affliction of evil spirits or mythological personalities.
Unmada
(a broad term which consists of various psychiatric problems) is a major psychiatric condition described in
Ayurvedic
classical texts and it is characterized by deranged mental functions.
Bhootonmada
is caused by affliction of evil spirits or supernatural powers or extraterrestrial forces.
Vetaala grahonmada
(VG) is one among the 18 types (
deva, asura, rishi, guru, vruddha, siddha, pitru, gandharva, yaksha, rakshasa, sarpa, brahma rakshasa, pishacha, kushmanda, nishada, preta, maukirana,
and
vetala
) of
bhutonmada
. Till date, there were no studies available on VG, and the present study aims at better understanding along with the clinical applicability of VG. VG is characterized by
Satyavaadinam
(truthfulness/honesty)
, Parivepanam
(tremors),
Dhoopa gandha maalya ratim
(fond of perfumes and garlands), and
Ati nidraalum
(excessive sleepiness). Parkinson's disease (PD) is traditionally regarded as a movement disorder. Behavioral and psychological symptoms or neuropsychiatric syndromes associated with PD are frequent. They include anxiety, depression, psychosis, sleep, sexual and impulse control disorders, apathy, and cognitive dysfunction. The various features of VG have shown similarity with PD comorbid with obsessive-compulsive disorder (OCD) and excessive daytime sleepiness. VG also has shown similarity with various other conditions such as “autoimmune neuropsychiatric movement disorders.” VG is having similarity with a comorbid condition of PD with OCD.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
3
3,374
282
ORIGINAL ARTICLES
Immediate role of two yoga-based breathing technique on state anxiety in patients suffering from anxiety disorder: A self as control pilot study
Narottam Kumar, Balaram Pradhan
January-June 2017, 5(1):18-23
DOI
:10.4103/ijny.ijoyppp_9_16
Objective:
To evaluate immediate effect of
Nadisodhana Pranayama
on state anxiety in patients suffering with anxiety disorder.
Materials and Methods:
The study was performed on psychiatric participants (male = 10; female = 12) with age range of 18 to 49 years, age mean ± standard deviation (30.22 ± 09.08). The baseline data were used. The self as control design was followed participants participated in
Nadisodhana
and Breath awareness for 10 min. the same time for two consecutive days. The sequence of the session was assigned randomly to the participants. The state anxiety was assessed using state-trait anxiety inventory (STAI) before and immediately after each session.
Results:
Within-group comparison showed that due to alternate nostril breathing and breath awareness, STAI scores reduced or significant reduction of STAI scores in both groups (
P
< 0.001). In between-group comparison baseline was statistically matched (
P
= 0.596) whereas after intervention there was significant difference in STAI scores (
P
< 0.001; Mann–Whitney test). The percentage change of state anxiety was 25% after
Nadisodhana
whereas 8% after breath awareness.
Conclusion:
This pilot study shows that both
Nadisodhana
and breath awareness are effective mind-body practices to reduce state anxiety in patients suffering from anxiety neurosis. However, the immediate effect in reducing state anxiety was better after
Nadisodhana
(25%) compared to breath awareness (8%).
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
2
5,472
402
Kaphaja unmada
: Myxedema psychosis?
Kshama Gupta, Prasad Mamidi
July-December 2015, 3(2):31-39
DOI
:10.4103/ijny.ijoyppp_10_16
Unmada
(a broad term which denotes various psychiatric problems under one umbrella) is a major psychiatric illness described in all
Ayurvedic
classics which is characterized by deranged mental functions. The etymological meaning of
Unmada
is “a state of disturbed mental functions.”
Kaphaja Unmada
is one among the five types of
Unmada
, which is caused by the aggravation of
Kapha dosha
. The description of
Kaphaja Unmada
is available in all classical texts of
Ayurveda
along with its symptomatology. Previous works have correlated
”Kaphaja Unmada”
with “depressive disorder”/“depression”/“major depressive disorder.” The symptomatology of
Kaphaja Unmada
and depressive disorder is 70% similar, but some of the signs and symptoms of
Kaphaja Unmada
such as
laala sighanaka sravanam
,
swapna nityata
,
svayathuranane
,
shukla stimita malopadigdha akshata
,
naari priyata
,
chhardi
,
balam cha bhukte
,
ushnasevi
,
nakhadi shauklyam
,
kasa
, and
raatrau bhrisham
are not seen in depressive disorders and they denote hypersomnia, puffiness of face, pernicious or megaloblastic anemia, hypersexual behavior, vomiting, nocturnal and postprandial aggravation, cold intolerance, depression, and dementia conditions which are due to the underlying hypothyroidism instead of depression only. These signs and symptoms can be explained in a better way when
Kaphaja Unmada
is compared with myxedema/hypothyroidism with depression. The present study considers that
Kaphaja Unmada
is more similar with hypothyroidism with depression/myxedema madness/myxedema psychosis than primary depression/typical depression alone.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
2
5,696
350
The concept of
Jnana, Vijnana and Prajnana
according to Vedanta philosophy*
MK Sridhar
January-June 2015, 3(1):5-8
DOI
:10.4103/2347-5633.161024
The words such
as
jnana,
vijnana
and
prajnana
have wide and multifarious meanings in the Hindu thoughts and especially in the Vedanta philosophy. They just does not mean any kind of knowledge but a systematic methodology and encompass a plethora of disciplines, be it in the realms of art, science or philosophy. The aim and purpose of such knowledge are to help the individual in attaining happiness and welfare in this world leading to salvation. The goals of every Hindu, nay, any seeker revolves around the proper understanding and perceiving the above concepts and implementing them personally for a meaningful and purposeful living in this world and the world hereafter. This paper examines the etymology of the words
jnana, vijnana and prajnana
, their connotations and denotations from the domains of grammar and Vedanta philosophy.
Jnana
stands for knowledge,
vijnana
for the systematic study of a branch of learning, science, intellectual awareness and consciousness.
Prajnana
stands for profound knowledge, wisdom, ultimate reality or Brahman. These words are inter-related and connote a higher meaning in the realm of spiritualism. This paper also attempts to compare these concepts from the standpoint of modern scientific methodology and consciousness debates.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
2
18,071
956
REVIEW ARTICLES
Triguna
as personality concept: Guidelines for empirical research
Judu V Ilavarasu, Sarasvati Mohan, Alex Hankey
January-June 2013, 1(1):15-20
DOI
:10.4103/2347-5633.123287
In the East
triguna
is considered an important personality concept. Compared to western models of personality,
triguna
is less popular globally. Even in the East, research on triguna is scarce. Interest in the area peaked in the 1970s when theoretical works led to the development of several questionnaires. However, practical use of these tools failed to take off.
Triguna
research remains sporadic, strongly suggesting a lack of channelized work. The new tools, which were developed are also not much used. Apart from psychology, in recent times, management research has taken to investigating
triguna
and other related constructs like
karma
yoga
. Considering the current situation of
triguna
research, if guidelines were drawn up, researchers would have a direction to guide their studies, at least for coming few years and be able to contribute incrementally to the field. This paper is presented in light of these considerations. We discuss the concept of
triguna
, characteristics of a successful personality theory and challenges in
triguna
research, in light of which we propose a set of eight guidelines to assist future research in the field. In addition, we discuss some of the new tools emerging from mainstream psychology, which may also be used in
triguna
research. Hopefully, we may look forward to some major landmarks of evidences for the
triguna
construct, over the coming period of time.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
2
16,044
1,756
EDITORIAL
Layers of consciousness
HR Nagendra
January-June 2013, 1(1):1-2
DOI
:10.4103/2347-5633.123283
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
3,998
589
Seeing the truth: Yoga for health and harmony
HR Nagendra
January-June 2019, 7(1):1-2
DOI
:10.4103/2347-5633.255080
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
2,608
384
Prana: The functional basis of life
HR Nagendra
January-June 2021, 9(1):1-2
DOI
:10.4103/2347-5633.311398
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
2,483
302
ORIGINAL ARTICLE
Application of gas discharge visualization technique for assessing effects of mobile phone-induced electromagnetic field on subtle energy levels of teenagers and protective value of yoga intervention
Praerna Bhargav, Vandana Suresh, Alex Hankey, Hemant Bhargav
July-December 2016, 4(2):36-41
DOI
:10.4103/ijny.ijoyppp_1_17
Background:
We found quantifiable effects of mobile phone-induced radio-frequency electromagnetic field (RF-EMF) on subtle energy levels of teenagers through gas discharge visualization technique in a previous randomized controlled study. The present study assesses potential protective value of simple and well-known Yoga technique of
Nadishuddhi
p
ranayama
on RF-EMF-induced changes on subtle energy levels of teenagers.
Materials and Methods:
We enrolled thirty healthy right-handed healthy teenagers (15 males and 15 females) in the age range of 16.30 ± 2.26 years from educational institutes in Bengaluru. Each participant was assigned to four randomly allocated conditions on separate days: (1) (mobile phone in “ON” mode at right ear [MPON]), (2) (mobile phone in “OFF” mode [MPOF]), (3) (MPON mode with
Nadishuddhi Pranayama
), and (4) (MPOF mode with
Nadishuddhi Pranayama
). Subtle energy levels of various organs of the participants were measured using gas discharge visualization camera Pro device, in single-blind condition, at two points of time: (1) baseline and (2) after 15 min of MPON/MPOF/MPON with
Nadishuddhi
/MPOF with
Nadishuddhi
exposure, respectively. Repeated measures ANOVA with Bonferroni adjustment was applied to perform the data analysis using SPSS version 10.0.
Results:
After MPON condition, the following subtle energy variables showed reduction in energy levels as compared to MPOF: (1) integral area, (2) cerebral zone cortex, (3) liver, 4) spleen, (5) right kidney, (6) pancreas, (7) thyroid, and (6) jejunum. Adding simultaneous practice of
Nadishuddhi
to MPON condition did not enhance subtle energy in any of the organs.
Conclusion:
The subtle energy-reducing effects of MPON condition on various organs, as compared to sham, were consistent with our previous study. Simultaneous practice of
Nadishuddhi pranayama
for 15 min, during RF-EMF exposure, did not resist reduction of subtle energy levels. Other yoga-based techniques such as meditations may be explored in future studies.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
4,433
282
ORIGINAL ARTICLES
Efficacy of vedic mathematics and yogic breathing in school children: A pilot study
Vasant Venkatraman Shastri, Alex Hankey, Bhawna Sharma, Sanjib Patra
January-June 2016, 4(1):16-23
DOI
:10.4103/ijny.ijoyppp_3_16
Background:
Anxiety can cause problems in examination performance, particularly mathematics. This study aimed to compare two methods of reducing math anxiety in 8
th
–10
th
standards, Yoga pranayama and Vedic mathematics (VM). We report a randomized controlled trial comparing effects of these on working memory, math anxiety, and cognitive flexibility.
Subjects and Methods:
Forty higher secondary students, resident at Sri Sai Angels School Chikkamagaluru were randomly assigned to Yogic Breathing, VM, and Jogging (JG) groups with 14, 13, and 13 children, respectively.
Intervention:
Children in Yoga breathing (YB) and VM groups attended 7-days' workshop on Pranayama and VM, respectively. Others went JG every day.
Assessments:
Mathematics Anxiety Rating Scale-Revised, STROOP test, Children's Cognitive Assessment Questionnaire, and digit span test were administered pre and post the intervention.
Analysis:
SPSS-17 was used for nonparametric pre-post comparison tests (Wilcoxon) and group comparisons tests (Mann–Whitney).
Results:
Math anxiety decreased most in VM (−11.77 ± 10.47;
P
< 0.01). Others: YB (−4.08 ± 4.99;
P
< 0.05); JG, (−3.75 ± 16.94). Changes in cognitive flexibility and reaction to cognitive stress were VM (++9.77 ± 5;
P
< 0.001); YB (+5.38 ± 5.38;
P
< 0.01) and JG (+8.58 ± 9.91;
P
< 0.05). Self-defeating cognition scores decreased in YB (−1.77 ± 1.83;
P
< 0.01) and VM (−1.38 ± 3.2), but not JG (+0.67 ± 1.44). Digit span scores were similar in all groups.
Conclusion:
VM and YB showed small improvement in cognitive skills and decrease in math anxiety compared to JG. The study suggests that a 7-day VM workshop can decrease math anxiety, which might help enhance cognitive skills. Calming effects of pranayama practices are the probable cause for YB group improvements.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
3,624
324
The chakra system as a bio-socio-psycho-spiritual model of consciousness:
Anahata
as heart-centered consciousness
Robert Beshara
January-June 2013, 1(1):29-33
DOI
:10.4103/2347-5633.123289
Today, to most scientific materialists the seat of consciousness is the brain. According to the dominant strand of this reductionist monist view, consciousness - and naturally the mind of which it is a part - is an epiphenomenon of the brain. This is a metaphysical assumption and as far as I know, there has not been any proof as of yet to support such a claim (aka the hard problem of consciousness). According to scientism, the mind is an illusion, albeit, a useful one from an evolutionary standpoint. This illusion - which strangely enough is not too different from the Hindu notion of
maya
- has helped us not only survive for thousands of years but also adapt more quickly to our environment. Even though our holographic-like representations of physical reality or the noumenal world are not accurate they are close enough to
the-thing-itself
that we have succeeded to control and abuse the planet and its resources while dominating other species along the way, to say the least. Why is this the case? Are we too much in our heads? Are we too caught up in our emotions? Clearly, there is an imbalance within and without us for which we are primarily responsible; the results of this global imbalance are such things as threats to biodiversity, war, poverty, and health issues to name but a few. We are using the wrong lenses metaphysically speaking and that is partially why we have been distorting reality, be it monism or dualism. The contributions of science ever since the Scientific Revolution are immense and grateful to them we are, especially in terms of their technological application. However, the dark side is that industrialization has made us more dehumanized and social media has made us more disconnected in the real world. The argument here is not whether technology is good or bad, but rather the question is how can we create eco-friendly technologies (from our cars to our cities) that are harmonious with nature in the ultimate or
nondual
sense. So what is missing? Perhaps the will is. Maybe we have been blinded by our selfishness to the extent that we cannot see beyond our desires. The paradigm shift hinted at here is one that is reminiscent of the Buddhist concept of the Middle Way, the goal being global coherence through individual transformation, which cannot happen unless there is balance in the first place and the key is balancing the heart.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
10,383
1,001
Schizophrenia and yogic concepts
Hitesh Chandrakant Sheth
January-June 2013, 1(1):34-39
DOI
:10.4103/2347-5633.123290
Background:
There is a great deal of overlap between the symptoms of schizophrenia and the nature of yogic experiences described in various societies and religions.
Aim:
This study aims to separate the symptoms of psychotic disorders from the experiences described by various yogic systems.
Materials and Methods:
A review of various scriptures like Shrimad Bhagvad Gita, Vedas, and other spiritual literature was done and was compared with the various scientific studies regarding yogic experiences.
Results:
The result shows that, there exist the abnormal behaviors, which need to be controlled by taking help from psychiatry, but there are also the genuine yogic experiences, that are often confused with the symptoms of a psychotic disorder like schizophrenia.
Conclusions:
The science of psychiatry is playing an important role in classifying the behavioral patterns and thus helping us to control the abnormal behavior patterns. Still, we cannot deny the fact that, the budding science in a developmental stage is unable to unravel the complete mysteries of human mind and because of that; some genuine yogic experiences are often confused with psychotic disorders.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
6,689
466
Concept of contentment in various literatures
Sahukar Madhura, Pailoor Subramanya
January-June 2015, 3(1):14-19
DOI
:10.4103/2347-5633.161030
The modern society has given us options and choices. More we have, more dissatisfied we are! Dissatisfaction brings nothing but unhappiness. The contented man is pleased with what he has. Such contentment breeds happiness and is worth cultivating. Various spiritual and yogic literatures explain the importance of being satisfied, with what to be satisfied and how to achieve satisfaction. This study unveils how our ancient time people were contented despite of the distractions from external world. The study explored Bhagavad Geeta, chanakya nīti, Samayocitapadyaratnamālikā (subhaṣita), śrī caitanya caritāmṛta, dhammapāda, Dīgha Nikāya, Nārada bhakti sutra, Patanjali Yoga Sutra, Yoga Vasistha, and Upanishads. This study answers what is satisfaction? How one can be satisfied? With what one should be satisfied? And why one should be satisfied? Satisfaction is the greatest wealth and highest happiness. It brings effortless concentration and removes obstacles in the path of Yoga. One who is satisfied is dear to God. As long as one is not satisfied in the self, he will be subjected to sorrow. With the rise of contentment the purity of one's heart blooms. The contented man who possesses nothing owns the world. This study is unveils how our ancient time people were contented despite of the distractions from external world. It is worth to be discriminative of what we should be contented with and what not.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
5,614
510
REVIEW ARTICLE
Role of jalaneti and pranayama in allergic rhinitis with asthma
Shruti Agnihotri, Surya Kant, Veerendra Kumar Verma, Satyendra Kumar Mishra, Sarika Pandey
January-June 2016, 4(1):3-7
DOI
:10.4103/ijny.ijoyppp_15_15
Allergic respiratory conditions are a major public health challenge worldwide. Asthma is a heterogeneous disease, usually characterized by chronic airway inflammation. It is defined by the history of respiratory symptoms such as wheeze, shortness of breath, chest tightness, and cough that vary over time and in intensity, together with variable expiratory airflow limitation. Asthma is one of the most common chronic diseases worldwide, with an estimated 300 million affected individuals. It is also an associated disease with allergic rhinitis (AR). AR is characterized by nasal congestion, rhinorrhea, sneezing, itching of the nose, and/or postnasal discharge. It is also closely related to asthma and 10%–40% of people with rhinitis have concomitant asthma Researches in this field are very limited; therefore, this review article will be helpful in updating the knowledge about disease and drugs that can help in satisfying the attending people. Yoga is one of the complementary medicines which are helpful in relaxing the muscles, releasing anxiety, improving blood circulation, respiration, etc. Yoga uses a holistic approach to promote positive health for centuries. A regular practice of jalaneti and pranayama provides the relaxation and sound sleep and works as healing therapy for AR and asthma
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
12,356
500
REVIEW ARTICLES
Sukshma sareera (Astral Body) beyond our comprehension
Sanjib Patra
July-December 2017, 5(2):29-34
DOI
:10.4103/ijny.ijoyppp_32_17
Sukshma sareera
is subtle and cannot be seen to our naked eyes. The structure of
Pranamya
(astral sheath)
Manomaya kosha
(mental sheath) and Vijnanamaya Kosha (wisdom) constitute
Sukshma sareera
. It is functional and can be understood as survival and feeling of pleasure and pain, hibernation, running away from danger, anticipating before the occurrence of an accident, bodily resistance against harsh environment, etc. In this theoretical article, we shall be discussing the structure and function of
Pranamaya kosha
which is a key structure of our
Sukshma sareera
.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
8,173
512
Women in the Rig Vedic age
Naorem Jiteswori Devi, Kambhampati Subrahmanyam
January-June 2014, 2(1):1-3
DOI
:10.4103/2347-5633.157985
The role of women in orienting life and family were elucidated in Rig Vedic age. They enjoyed independence and self-reliance. Besides their domestic role, they had every access to education with tremendous potential to realize the highest truths. Many of them were seers who had an intellectual and spiritual depth. Women played an important role in maintaining the economic status of the family with the occupation of spinning, weaving, and needlework. Widow's remarriage was permitted in Rig Vedic society as evidenced in the funeral hymn in the Rig Veda. Caste system in the society did not seem to be strict. During this time inter-caste marriages took place in society. Women learned several disciplines that included vocal and instrumental music and dance. Women were also allowed to learn martial pursuits. Respect and value of the women in the Vedic society not merely as household mistress but also as individuals with great potential to contribute to human society were revealed.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
33,168
1,085
The principles and practice of contemplation for holistic well-being
Richa Chopra, Vijay A Nebhrajani, Shashank Shekhar Tripathi, Ganesh N Rao
January-June 2021, 9(1):16-22
DOI
:10.4103/ijny.ijoyppp_7_20
Holistic well-being is when the body and mind are in harmony and free of malaise. Western medical science constructs a model of health that is demonstrably incomplete. Moreover, achieving a state of such well-being is not even a stated goal. Western medicine is thus reactive, only attempting symptomatic relief. This article draws from ancient Indian models of good health, showing that these are complete and their systematic practice leads to holistic well-being as a natural consequence. Central to the Indian model is the concept of contemplation – used extensively in Yoga, Vedānta, Buddhist practices, and many such disciplines. In this article, we demonstrate the insufficiency of the western model, and gradually build up the ideas that form the core of the Indian model, leading to the final point–which is that the philosophy and practices of contemplation are the key to truly achieve good health, not just temporary suppression of symptoms.
[ABSTRACT]
[FULL TEXT]
[PDF]
[CITATIONS]
1
1,830
186
Vishesha or Upa
Grahonmadas
: Various Psychiatric and Neuropsychiatric Conditions
Prasad Mamidi, Kshama Gupta
January-June 2021, 9(1):23-31
DOI
:10.4103/ijny.ijoyppp_8_20
Bhutavidya (Ayurvedic psychiatry) is one among the eight specialties of Ayurveda (an ancient Indian system of medicine). Bhutavidya deals with the diseases (psychiatric or neuropsychiatric) caused by “bhuta” or “graha” (idiopathic factors) and their management. Unmada (broad term which includes various psychiatric conditions) is a disease characterized by deranged mental functions. “Bhutonmada” (psychiatric conditions caused by idiopathic factors) is a type of unmada caused by affliction of “bhuta” or “graha.” Eighteen types of bhutonmada are explained in samhita's (ancient Ayurvedic texts). Previous works have explored these 18 grahonmadas and compared them with various psychiatric and neuropsychiatric conditions. Vishesha or Upa grahonmadas are the subtypes of these 18 grahonmadas, and their description is found only in “Ashtanga sangraha” (Ayurvedic textbook of medicine written by Vriddha Vagbhata). Description of 16 “Vishesha” or “Upa grahonmadas” is available in “Ashtanga sangraha.” Till date, no studies have been conducted on Vishesha grahonmadas, and the present study aims at exploring Vishesha grahonmadas with contemporary psychiatric conditions. Ayurvedic literature related to “Vishesha grahonmadas” has been collected from major classical Ayurvedic texts and from their commentaries. Electronic databases “Google” and “Google Scholar” have been searched to find out the relevant studies using appropriate keywords. Sixteen Vishesha grahonmadas explained in Ashtanga sangraha have shown resemblance with various psychiatric and neuropsychiatric conditions such as mood disorders, schizophrenia, frontotemporal dementia, Tourette's syndrome, extra pyramidal movement disorders, temporal lobe epilepsy, autism, personality disorders, Parkinson's disease, and attention-deficit/hyperactivity disorder. The contemporary perspective of ancient psychiatric concepts as demonstrated in the present article provides new insights and paves way further studies.
[ABSTRACT]
[FULL TEXT]
[PDF]
[CITATIONS]
1
1,284
156
Pancha Indriya Buddhi
: Association cortices
Kshama Gupta, Prasad Mamidi
July-December 2018, 6(2):61-65
DOI
:10.4103/ijny.ijoyppp_10_17
Ayurveda considers
Buddhi
(intellect/cognition) as a separate entity which works in collaboration with the
Manas
(mind).
Buddhi
provides confirmative knowledge after proper analysis.
Buddhi
is considered as the organ of perception.
Pancha indriya buddhis
(
Chakshu buddhi
,
Shrotra buddhi
,
Ghraana buddhi
,
Rasana buddhi
, and
Sparshana buddhi
) are the basic intelligence or knowledge which are responsible to generate
pancha indriya gyana
(knowledge related to five sensory organs). In Ayurveda, till date, no studies are available on
Pancha indriya buddhis
.
Pancha indriya buddhi
and their clinical significance have been underexplored. “
Chakshu buddhi”
helps in seeing and perceiving different objects with different shapes, colors, and sizes.
Chakshu buddhi's
functions resemble with the functions of visual association area of the brain. “
Shrotra buddhi
” helps to hear and understand the sounds as well as speech and its functions resemble with the functions of auditory association area.
“Ghraana buddhi”
helps to perceive or identify different types of smells, and its functions are equivalent to the functions of piriform cortex, amygdale, and orbitofrontal regions of the brain.
“Rasana buddhi”
helps to perceive taste, and its functions are similar to insula/operculum or anterior temporal lobe. To perceive the stimuli of touch and to recognize the objects by touch ‘
Sparshana buddhi
’ is essential. The functions of
Sparshana Buddhi
are equivalent to sensory association cortex. Functions of
Pancha indriya buddhis
resemble with the functions of association cortices of the brain and the pathological states of indriya buddhis denote different types of Agnosia.
[ABSTRACT]
[FULL TEXT]
[PDF]
[Mobile Full text]
[EPub]
[CITATIONS]
1
6,354
442
* Source: CrossRef
Feedback
Subscribe
Sitemap
|
What's New
|
Feedback
|
Disclaimer
|
Privacy Notice
© International Journal of Yoga, Philosophy, Psychology and Parapsychology | Published by Wolters Kluwer -
Medknow
Online since 30th Sep, 2013