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+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+1/7
+Int J Yoga. 2020 May-Aug; 13(2): 152–155.
+Published online 2020 May 1.
+doi: 10.4103/ijoy.IJOY_61_19: 10.4103/ijoy.IJOY_61_19
+PMCID: PMC7336939
+PMID: 32669770
+A Comparative Study between Vedic and Contemporary Education
+Systems using Bio-Energy Markers
+Rajesha Halekote Karisetty, Sushrutha Shivanna,  Balaram Pradhan,  TM Srinivasan, and Ramachandra G Bhat
+Division of Yoga Spirituality, Swami Vivekananda Yoga Anusandhana Samsthana S-VYASA Yoga University,
+Bengaluru, Karnataka, India
+Department of Humanities and Social Sciences, MIT School of Vedic Science, Loni Kalbhor, Maharashtra, India
+Division of Humanities, Swami Vivekananda Yoga Anusandhana Samsthana University, Bengaluru, Karnataka,
+India
+Address for correspondence: Prof. Ramachandra G Bhat, Division of Yoga Spirituality, Swami Vivekananda
+Yoga Anusandhana Samsthana, Bengaluru, Karnataka, India. E-mail: rdrrgbhat.vvg@gmail.com
+Received 2019 Aug 10; Revised 2019 Aug 20; Accepted 2019 Aug 26.
+Copyright : © 2020 International Journal of Yoga
+This is an open access journal, and articles are distributed under the terms of the Creative Commons Attribution-
+NonCommercial-ShareAlike 4.0 License, which allows others to remix, tweak, and build upon the work non-
+commercially, as long as appropriate credit is given and the new creations are licensed under the identical terms.
+Abstract
+Background/Aim:
+“The destiny of the whole world depends on the children. If you want to see the silver lining on the
+horizon it is not you and me, but the children who have to be spiritualized” says Swami Satyananda
+Saraswati. Sri Aurobindo states “Education to be complete must have five principal aspects corresponding
+to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the
+spiritual.” Vedic education system (VES) focuses on inculcating all facets for overall development of
+personality. This study is an attempt to understand the lore of Vedic education followed by yoga as a way
+of lifestyle for physiological well-being and for successful unfoldment of children's personality.
+Materials and Methods:
+The sample size was 378 (108 VES and 270 contemporary education system [CES]). We have excluded
+volunteers who had minor health problems from the study. The ethical clearance was taken from SVYASA
+University Ethics Committee, and informed consent was obtained for each individual undergoing the
+study. As it was aimed to collect one-time data, the yoga as a lifestyle in VES itself considered as an
+intervention. Thus, the two systems of educations are compared. The variables are measured using the
+Electro-photonic Image Bio-Well instrument.
+Results:
+1
+2
+1
+2
+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+2/7
+Bio-Well variables for VES and CES were compared. There was a significant difference in VES and CES
+energy level scores, left–right symmetry scores, organ balance, and entropy coefficient scores.
+Conclusions:
+Results suggest that Vedic Education System to be better in the measured parameters compared to
+Contemporary Education System.
+Keywords: Ancient lifestyle, biological well-being, education
+Introduction
+Indian system of education has been known for centuries for its unique nature of imparting knowledge.
+Basic objective of education is to explore the inner potentials through different modules, such as personal
+tutoring system, family vocational training, and self-learning method.[1] Among all the different education
+methods, Vedic education system (VES) was very popular for different reasons; community living for
+mutual emotional understanding, ethical values for humanitarian approach, exploring the inner potentials
+through individual mentoring in the chosen area of knowledge, to name a few.[2] Education in ancient
+India was to nurture all the tools of expression by every available resource: physical, vital, mental, social
+and spiritual as described by Sri Aurobindo.[3] As the physical body is an instrument to achieve the
+desired goals of life, the health and fitness of the body and mind were maintained well in accordance with
+nature.[4]
+Characteristics of physical well-being
+Yoga, as a lifestyle, was an inherent practice of VES which ensured the expected outcome of teaching and
+learning processes.[5] The essential components of yoga way of life are moderation in food, recreations,
+activities, and sleep–wake cycle proclaims Bhagavad-Gita.[6] As a part of yoga lifestyle, the physical
+well-being is meant to be a perfect balance of Dhatus/body tissues in the body as described in Ayurveda; it
+conveys that the three Dosha/humors, namely, Vata – air, Pitta – fire, and Kapha – water, should be in
+balance; the appetite and digestive fire are in a balanced state with cellular metabolism comprising
+complete digestion, absorption, and assimilation; the functions of seven Dhatus (body tissues) are normal
+in quality and quantity; whose metabolic wastes and toxins are properly and timely excreted; the sensory
+and motor organs with an efficiency of right perception and strength; an undisturbed mind, the Atma (soul)
+also in a pleasant/blissful state. Such a person is named as having overall well-being or Swasthah.[7]
+Further, Shvetashvatara Upanishad defines the physical well-being as lightness, health, steady mind,
+complexion, melodious voice, pleasant odor, and scantiness of excretions.[8]
+Routine of Vedic education system: A yoga lifestyle
+Food – Pleasing to body and mind, seasonally available, least processed, measured quantity
+Recreation – Doing things in ideal time, bed and wake up time are fixed in accordance with nature
+Actions – According to one's nature, within the limits of one's own capacity
+Psychological attitude – Practice of ethics and values, universal brotherhood, focused on continuous
+self-improvement.
+Sedentary lifestyle and its consequences on physiological health
+The acceptable differences between the education systems (prior and postmodern education) in India
+should be analyzed in terms of its influence on health and well-being of the human. Because of the modern
+industrialization and capitalistic economic policies, the education system and lifestyle were altered to a
+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+3/7
+Bio-Well
+What does the Bio-Well instrument measure in physical terms?
+great extent which consequently influenced the overall well-being of humans and other living creatures
+across the globe.
+The ancient Indian texts have highlighted that the concept of sedentary lifestyle or wrong lifestyle is the
+root cause of all diseases. Eating unhealthy food which is raajasik and taamasik, occupation at
+inappropriate places, the conduct of activities at unsuitable times and association with wrong people, and
+overfilling the stomach cause diseases by directly influencing the energy channels by blocking the bio-
+energy flow.[9] The bio-physical well-being is disturbed by overeating which in turn leads to sluggishness
+and dullness. In additon, over a period of time, toxins will be accumulated in the body which causes
+constipation and other complications. One feels drowsy and sleepy when the body is full of toxins.[10]
+Modern scientific evidence also proves the consequences of sedentary lifestyle with number of health
+issues. A study reported that students aged 14–17 years who have the routine of only eating junk food,
+overeating, and lack of physical activity are found to be obese and thereby suffer from diabetes, stroke,
+liver diseases, infertility, hypertension, arthritis, and cancer. Obese children also have a high risk of
+development of early heart diseases.[11]
+The value and practice of yoga are recognized globally. Regular practice of yoga in children and young
+people make them face disorders of life with fitness of physical body and steadiness of mind. Adoption of
+yoga as a significant tool minimizes stress and develops resilience. A study focused on the need of yoga
+for stress management, self-regulation, and healthy development reaches similar conclusions.[12]
+With this brief survey, the present study focuses on the physiological well-being where yoga is practiced as
+a way of lifestyle (regular, long time and determined) followed by healthy food, suitable recreations,
+optimal activities, and balanced sleep to avoid consequences of ill health.
+Materials and Methods
+The sample size was 378 (108 Vedic education setup and 270 contemporary education system [CES]). We
+excluded volunteers from the study who had minor health problem at the time of the experiment as it was
+more focused on physiological well-being. The ethical clearance was taken from SVYASA University
+Ethics Committee, and informed consent was obtained for each individual undergoing the study. As it was
+aimed to collect one-time data, yoga as a lifestyle in VES itself is considered as an intervention. The
+sample size was not calculated before the test. However, the G * Power (Dusseldorf, Germany), an overall
+power analysis program software, was used to calculate the power of the test as a post hoc analysis.[13]
+The power was found to be adequate, i.e., >0.80 for energy, left–right (L_R) symmetry, and entropy
+coefficient in Bio-Well parameters.
+Assessment tool
+The Bio-Well which works on the mechanism of Electro Photonic Image (EPI) was developed by
+Russian Scientist, Dr. Konstantin Korotkov in 1996 to capture, map, and analyze the electromagnetic field
+emanating from the human body in response to pulsed electrical field excitation and is used to assess the
+biological well-being.[14] Traditional Chinese medicine recognizes that representations of the whole body
+are found in each organ or region of the body. The phenomenon of fingertip diagnosis in EPI is an example
+of reflexological diagnosis applied to the fingertips, using Pranic energy fields, which are the media
+through which reflexological maps could arise. Hence, the instrument is of acceptable quality for research
+and has been used in various research investigations.[15]
+The Bio-Well instrument is based on
+the stimulation of photon and electron emissions called “photo-electron emissions,” and it has been
+thoroughly studied with physical electronic methods. The emitted particles accelerate in the
+electromagnetic field, generating electronic avalanches on the surface of the dielectric (glass) plate. This
+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+4/7
+Parameters measured for bio-psychological well-being
+process is called “sliding gas discharge.” The discharge causes glow from the excitement of molecules in
+the surrounding gas (which is air), and the parameters of this glow are measured by the Bio-Well
+instrument. Voltage pulses stimulate optoelectronic emission, while intensifying this emission in the gas
+discharge, amplified by the electric field created.
+Bio-well is capable of producing various
+detailed numerical data for multi-varied levels of analysis. In this study, only selected parameters are
+focused for analysis, as listed below.
+Emotional stress – Stress is a complex factor that has both an emotional component (anxiety) and a
+somatic component that results from prolonged exposure to permanent anxiety. Stress has a very
+strong impact on the bio-energy field. Images look very specific
+Energy – Energy (from the Greek enérgeia – action, activity) is a general quantitative measure of
+any type of movement, activity, and the interaction of all types of matter
+L_R symmetry – A measure of how symmetrical the distribution of energy is on the left and right
+sides of the body
+Organs balance – Characteristics of L_R balance of the body. This is an important characteristic in
+the evaluation of physical and mental conditions
+Entropy – This is an indicator of the level of chaos and disharmony in the energy in the system
+Form coefficient – It is one of the EPI parameters to analyze the level of a person's involvement in
+stress–adaptation and adjustability. This also provides the level of stress and balance of activity of
+sympathetic nervous system (SNS) and para-SNS work.
+Method used to collect the data
+The subjects of the present study were requested to come with empty stomach as a standard procedure of
+Bio-Well data acquiring norms to avoid postmeal influence on the subtle energy pattern, ideally in the
+early morning before the subjects get into their normal routine. Data are collected for all 10 fingers using
+Electro Photonic Imaging equipment from both VES and CES groups. Data are retrieved from the
+equipment using Bio-Well software and exported to excel sheet in the form of numerical values. Results
+are analyzed and compared using R-Studio (Boston, MA).
+Data analysis and results
+An independent-samples t-test was conducted to compare Bio-Well parameters for VES and CES. There
+was a significant difference in VES and CES energy level scores; t (376) = 10.579, P = 0.00, L_R
+symmetry scores; t (376) = 3.234, P = 0.001, organ balance; t (376) = 2.130, P = 0.03, entropy coefficient
+scores; t (376) = 11.029, P = 0.0001, as shown in Table 1.
+Discussion
+These results suggest that VES and CES have different Bio-Well scores. Specifically, our results suggest
+that when students undergo different styles of educational systems, different aspects of well-being are
+influenced by the VES having component of yoga lifestyle compared to normal routine. The study showed
+a significant difference in energy, L_R symmetry, entropy coefficient, and organ balance, as for as physical
+well-being is considered.
+Compared to VES, emotional stress values were found less in CES. Form coefficient values which are
+indicative of adaptability also are found more in VES, perhaps because of their yoga practices. It is
+intended that EPI measurement technique could provide finer details of physiological states in yoga
+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+5/7
+lifestyle practitioners. The influence of yoga lifestyle helps to maintain health and well-being of the
+physical body and mind which form basic tools for one's own successful achievement. It is assumed that
+the balanced health status is the outcome of purification of the body through different practices and also
+the bio-energy level is always optimum by the evacuation of mental stressors and accumulated morbid
+matters from the physical body.
+As the entire physical body is maintained by normal secretions of hormones by the endocrine and exocrine
+glands, yoga lifestyle helps in the regulation of hypothalamic–pituitary–adrenal axis and the SNS in
+reducing cortisol. Hence, it is reported that yoga may reduce high energy levels in hypothalamus to both
+bring balance and maintain optimal energy.[16] Hence, it is very much evident that when different
+practices of yoga lifestyle are practiced regularly, the different aspects of physical health are established.
+Entropy indicates the functional state of cells, organs, and the entire human body. The study also shows
+less chaos and disorderliness within the system in the subtle energy of mediators.[14]
+Conclusions
+Through regular practice of yoga as a way of lifestyle, one can maintain optimal level of energy at physical
+level for better performance of any activity. As equal importance is given to develop both intellectual and
+emotional development in VES, the practices of postures followed by pranayama help to maintain the
+balance of SNS and para-SNS, thereby left and right symmetry is achieved. Coordination between the
+motor organs with awareness is highly enhanced by avoiding chaos/haphazardness, thereby establishing
+harmony in the entire physiology. Hence, yoga as lifestyle in ancient/Vedic system of education greatly
+helps to achieve physiological well-being by avoiding further consequences of disorders to achieve better
+working efficiency, academic performance, and behavioral changes in adolescents.
+Suggestions for the future study
+Based on the results achieved, one can propose to carry on research further for more evidence base with
+clinical trial by collecting bio-markers in different zones of the country in both VES and CES to establish
+yoga as lifestyle pertaining to the role of melatonin: its health consequences in both systems of education.
+The limitations of the study are having no subjective variables and biochemical markers.
+Financial support and sponsorship
+Nil.
+Conflicts of interest
+There are no conflicts of interest.
+Acknowledgment
+We acknowledge the contributions of the students, staff, and management of Prabodhini Gurukula,
+Maitreyi Gurukula and Satya Sai Institute, at last, the guidance given by Thaiyar M. Srinivasan of S-
+VYASA, India, for supporting the research.
+References
+1. Mukherjee K. Indian Educational System : An Overview of the Ancient Indian Education. Inflibnet,
+Gandhinagar, Gujrat: p. 143.
+2. Kapur R. Education in the Ancient Period. University of Delhi Research Gate; 2018. p. 25.
+3. Mother T. The Mother on Education Pondicherry. Sri Aurobindo Ashram Publication; 2002. pp. 9–11.
+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+6/7
+4. Nadkarni MV. Handbook of Hinduism. New Delhi: Ane Books Pvt Ltd; 2013. p. 38.
+5. Rangan R, Nagendra H, Bhat GR. Effect of yogic education system and modern education system on
+memory. Int J Yoga. 2009;2:55–61. [PMCID: PMC2934577] [PubMed: 20842265]
+6. Shastri AM. The Bhagavad Gita Madras. Samata Books; 2017. pp. 192–3.
+7. Wright J. The concept of public health. Br J Sch Nurs. 2014;5:206.
+8. Tyagishananda S. Shvetashvataropanishat. Mylapur, Madras: Ramakrishna Math; 1949. p. 53.
+9. Saraswati SJ. Essence of Yoga Vasishtha_Swami Jnanananda Saraswati Pdf. 1985
+10. Muktibodhananda S. Hatha Yoga Pradipika. Munger, Bihar: Light on Hatha Yoga; 2006. p. 654.
+11. Sharma M, Majumdar PK. Occupational lifestyle diseases: An emerging issue. Indian J Occup Environ
+Med. 2009;13:109–12. [PMCID: PMC2862441] [PubMed: 20442827]
+12. Hagen I, Nayar US. Yoga for children and young people's mental health and well-being: Research
+review and reflections on the mental health potentials of yoga. Front Psychiatry. 2014;5:35.
+[PMCID: PMC3980104] [PubMed: 24765080]
+13. Faul F, Erdfelder E, Buchner A, Lang AG. Statistical power analyses using G*Power 3.1: Tests for
+correlation and regression analyses. Behav Res Methods. 2009;41:1149–60. [PubMed: 19897823]
+14. Deo G, Itagi RK, Thaiyar MS, Kuldeep KK. Effect of anapanasati meditation technique through
+electrophotonic imaging parameters: A pilot study. Int J Yoga. 2015;8:117–21. [PMCID: PMC4479888]
+[PubMed: 26170590]
+15. Korotkov K, Williams B, Wisneski LA. Assessing biophysical energy transfer mechanisms in living
+systems: The basis of life processes. J Altern Complement Med. 2004;10:49–57. [PubMed: 15025878]
+16. Gayathri V, AlakaMani TL, Shivakumar K. Effect of Yoga on Endocrine and Nervous System in
+Adolescent children: Assessment Using EPI parameters. Journal of Ayurvedic and Herbal Medicine.
+2018;4:18–21.
+Figures and Tables
+1/27/2021
+A Comparative Study between Vedic and Contemporary Education Systems using Bio-Energy Markers
+https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7336939/?report=printable
+7/7
+Table 1
+Descriptive statistics of Bio-Well variables of Vedic education system contemporary education
+system
+Variables
+VES
+CES
+Emotional stress
+3.68±1.10
+3.43±0.94
+Energy
+62.04±6.93*
+54.54±7.51
+L_R symmetry
+93.97±6.74*
+93.31±9.18
+Organ balance
+85.98±8.77*
+85.84±9.23
+Entropy coefficient
+2.81±0.48*
+2.32±0.27
+Form coefficient
+3.36±1.09
+3.15±1.06
+*P<0.001, independent t-test. VES=Vedic education system, CES=Contemporary education system, L_R=Left–right
+Articles from International Journal of Yoga are provided here courtesy of Wolters Kluwer -- Medknow
+Publications

subfolder_0/Consciousness in Indian philosophy and modern physics..txt

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+53
+© 2021 International Journal of Yoga - Philosophy, Psychology and Parapsychology | Published by Wolters Kluwer - Medknow
+This paper makes an explorative journey into the concept of consciousness (prajna) 
+as explained in the Indian philosophy (both orthodox and heterodox) and modern 
+physics. The paper explains about knowledge domains in the traditions and their 
+distinctive features, different connotations, and denotations of consciousness, the 
+different methods being used in explaining consciousness. The current scientific 
+analyses of consciousness from the stand point of theoretical and quantum physics 
+are discussed here and compared with the concept of consciousness in the Indian 
+philosophical traditions.
+Keywords: Atman, Brahman, consciousness, ignorance, knowledge, manas, 
+mind, quantum consciousness, transcendental consciousness
+Submission:  12‑05‑2021,	
+Revision:  10-06-2021, 
+Acceptance:  21‑06‑2021,	
+Publication:  30-10-2021
+Consciousness in Indian Philosophy and Modern Physics
+Melukote Krishnamurthy Sridhar, Nagendra H R1
+Access this article online
+Quick Response Code:
+Website: www.ijoyppp.org
+DOI: 10.4103/ijoyppp.ijoyppp_8_21
+Address for correspondence: Prof. Melukote Krishnamurthy 
+Sridhar, 
+Former Dean, Division of Yoga - Spirituality, SVYASA, Deemed to 
+be University, Bengaluru, Karnataka, India. 
+E‑mail: drmksridhar@gmail.com
+sattva, rajas, and tamas which are in a state of 
+equilibrium; in a state of disequilibrium, these results 
+in evolution. The first product in evolution is cosmic 
+intelligence  (buddhi). Ego or self and senses are also 
+evolutes of primordial nature  (prakriti) and they get 
+manifested based on the predominance of three guna‑s.
+In Samkhya philosophy, manas evolves as a sattva 
+aspect of attributes or guna‑s. It evolves with the five 
+organs of perception (ears, eyes, nose, tongue, and skin) 
+and five organs of motion (hands, feet, mouth, excretion, 
+and reproduction). The subtle or atomic parts of the 
+sense perception evolve with the tamas aspect of three 
+attributes. The combination of these with the help of 
+rajas becomes an aspect of manas itself. The manas 
+also carries out the order of will  (iccha) and becomes 
+an instrument in the actions of an individual. The 
+intelligence (buddhi) consists of all the three guna‑s and 
+it acts upon the individual. According to Vijnanabhikshu, 
+buddhi is the storehouse of all sub‑consciousness 
+impressions.[2] Purusha is the unchanging principle of 
+Review Article
+Consciousness in Indian Philosophy
+A
+ccording 
+to 
+Nyaya 
+and 
+Vaisheshika 
+philosophies, there are seven kinds of ultimate 
+realities  (padartha). They are substance  (dravya), 
+quality  (guna) action or motion  (karma), genus 
+or 
+universality 
+(samanya), 
+specialty 
+(vishesha) 
+inherence  (samavaya), and negation  (abhava). The 
+substances are nine in number. They are earth (prithvi), 
+water (apaha), air (vayu), fire (tejas), and ether (akasha) 
+which are objective elements (as we can perceive them 
+by our senses) along with time  (kala), space  (dik), 
+mind  (manas), and self  (atman). The self is the basis 
+and substratum of consciousness and experience but in 
+reality it is unconscious by nature.[1] The self becomes 
+consciousness when it is associated with the mind. Birth 
+means the association of the self with body and death 
+means the dissociation of self from the body. The self 
+is eternal. The existence of self is proved by the theory 
+of causation  (karanavada). God  (Ishvara) becomes the 
+efficient cause of the world. In this school, consciousness 
+becomes an accidental property of the self. It is not the 
+inherent nature of the self. Hence, ultimate liberation of 
+an individual is devoid of consciousness.
+Samkhya philosophy consists of two ultimate realities. 
+They are self (purusha) and primordial nature (prakriti). 
+Prakriti consists of three attributes  (guna‑s), namely 
+Division of Yoga 
+and Spirituality, 
+SVYASA (Deemed to be 
+University), 1Chancellor, 
+SVYASA, Deemed to be 
+University, Bangalore, 
+Karnataka, India
+Abstract
+How to cite this article: Sridhar MK, Nagendra HR. Consciousness in Indian 
+philosophy and modern physics. Int J Yoga - Philosop Psychol Parapsychol 
+2021;9:53-8.
+This is an open access journal, and articles are distributed under the terms of the 
+Creative Commons Attribution‑NonCommercial‑ShareAlike 4.0 License, which allows 
+others to remix, tweak, and build upon the work non‑commercially, as long as 
+appropriate credit is given and the new creations are licensed under the identical 
+terms.
+For reprints contact: WKHLRPMedknow_reprints@wolterskluwer.com
+[Downloaded free from http://www.ijoyppp.org on Saturday, June 25, 2022, IP: 136.232.192.146]
+Sridhar and Nagendra: Consciousness and philosophy
+54
+International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 9  ¦  Issue 2  ¦  July‑December 2021
+intelligence and conscious whose inherent nature is pure 
+consciousness. Prakriti gets associated with Purusha and 
+illumines and appears to be intelligent. This Purusha is 
+pure (shuddha), enlightened or conscious (buddha), and 
+liberated (mukta).
+Yoga philosophy deals with the control of thought waves 
+of the citta  (Yogahachittavrittinirodhaha I Patanjali 
+Yoga SutraI. i). Citta is made of three components, 
+namely manas, buddhi, and ahamkara. Manas receives 
+impressions gathered by sense organs  (indriyas) 
+from the external world. Buddhi is the discriminative 
+faculty which classifies those recorded impressions 
+and reacts to them. Ahamakara is the ego sense which 
+claims these impressions as its own and stores them as 
+individual knowledge.[3] Even according to Yoga, citta 
+is unconscious and it only reflects the consciousness of 
+the self or Purusha. Thus, the knowledge received as a 
+result of our experience with the outside world is only an 
+experience of sense organs, manas, buddhi (determinative 
+faculty according to Swami Vivekananda) and egoism 
+and the self is not associated with it. The ignorance of 
+one’s own existence brings misery as a result of egoism 
+and prevents a person from experiencing a glimpse of 
+consciousness (Yoga sutra [Y. S.] II 3–5.). The wavering 
+manas has to be controlled but there will be pain‑bearing 
+obstructions (klesha).
+The pain‑bearing obstructions are ignorance, egoism, 
+attachment, aversion, and clinging to life  (avidya 
+asmita–raga‑dveshabhiniveshaahkleshaaha I (Y. S. II.3).
+Ignorance is the productive field of all these that follow, 
+whether they are dormant, attenuated, overpowered, or 
+expanded 
+Avidyaakshetramuttareshaamprasupta-tanu-
+vichhinnodaaraanaam I (Y. S. II.4).
+Ignorance is taking the noneternal, the impure, the painful, 
+and the non‑self for the eternal, the pure, the happy, 
+and the atman of self  (respectively)  –  (Anityaassuchi–
+dukkhaanaatmasu‑nityashuchisukhaatmakhyaatiravidyaa 
+I).
+His 
+knowledge 
+is 
+of 
+the 
+sevenfold 
+highest 
+ground (Tasyasaptadhaapraantabhumihiprajnaa I.[4]
+It is only an instrument of perception and experience 
+and it reflects consciousness whereas Purusha is the 
+suffer as a result of citta vrittis.[5] The aim of Yoga 
+is to remove all obstacles, ignorance, and causes of 
+suffering leading to highest knowledge (paravidya). This 
+knowledge is of seven stages. They are  (1) realization 
+that what is to be known is known,  (2) absence of all 
+pains, (3) attainment of full knowledge and experiencing 
+transcendental consciousness  (samadhi),  (4) attainment 
+of end of all duty through discrimination,  (5) freedom 
+from activities of citta,  (6) freedom from mental 
+impressions  (samskara) and attributes  (guna), and  (7) 
+establishing in one’s own self or union with the atman.[4]
+According to the Upanishads, manas cannot be treated 
+as consciousness, as the consciousness or self exists 
+even without as explained in an enchanting dialogue 
+between Indra and Prajapati  (Chandogya Up. xi. i. 
+x. 2). Brahman is also called prajnana. It is a mark 
+or sign for consciousness. Any person endowed with 
+this consciousness is called prajnanaghana. The 
+Upanishads say that one should not only know and 
+understand Brahman but also experience Brahman. 
+Then, he verily becomes Brahman itself  (Brahmavid 
+brahmaivabhavati I).[6]
+Mandukyopanishad which is one of the smallest among 
+the Upanishads describes four states of consciousness. 
+They are the waking state (jagrat), dream state (svapnam), 
+deep sleep state  (sushupti), and fourth state  (turiya). 
+Turiya is a state in which there is no subjective or 
+objective experience. There is no intermediate experience 
+between the two. The experience is beyond senses, 
+understanding, and all expressions.[7] In a fascinating 
+story of Indra and Prajapati in the Chandogya Upanishad, 
+Indra learns about the three states of consciousness (Cha. 
+Up. VIII. vii. 1–5, ix  .1–2, ix  .1–2, xii. 1). People 
+experience the first three states everyday which are 
+ordinary in nature. Turiya is called the highest state or 
+supreme state of consciousness or the fourth state which 
+can be experienced only through hard practice and 
+introspection. The first three states of consciousness are 
+dissolved in turiya. Upanishads declare that it is a state 
+of knowledge and liberation and also as the supreme goal 
+of spiritual life. The experience of Turiya frees oneself 
+from ignorance  (avidya), shackles of birth, death, and 
+rebirth. The spiritual aspirant after sustained effort gets 
+spiritual freedom.
+According to Tantric texts, there are seven energy 
+centers of consciousness. The seventh is located in the 
+brain; these energy centers are called cakras. Through 
+the regular practice of Kundalini Yoga and arousal of the 
+centers of cakras, one has to reach the seventh, called 
+sahasrara and there occurs the mystic union with the 
+supreme reality. At that stage, one attains transcendental 
+consciousness (Samadhi). According to Sri Ramakrishna, 
+one should rise above six energy centers to get merged 
+in divine consciousness. At that level, one seems to feel 
+its warmth. When one rises to this plane, one attains 
+samadhi that is the transcendental consciousness in 
+which one realizes oneness with God.[8]
+Robert Beshara while dwelling upon the imaginary 
+seven cakras of the body concludes that by balancing 
+[Downloaded free from http://www.ijoyppp.org on Saturday, June 25, 2022, IP: 136.232.192.146]
+Sridhar and Nagendra: Consciousness and philosophy
+55
+International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 9  ¦  Issue 2  ¦  July‑December 2021
+anahata mode of consciousness, one can experience 
+health, peace, and happiness, within and without.[9]
+Purva Mimamsa philosophers do not accept God who is 
+omnipotent, omnipresent, and omniscient and they are 
+silent on that matter. For them, attainment of heaven 
+is the main objective in life. Carvakas as absolute 
+materialists do not believe in the existence of the 
+consciousness or soul.
+Consciousness in Vedanta Philosophy
+According to Advaita philosophy propounded by Adi 
+Shankaracharya, consciousness alone is real (sat). It is of 
+the nature of absolute existence (sat), knowledge (chit), 
+and bliss (ananda). All other things are unreal (asat) or 
+apparently real (sadasadvilakshana). In dreamless sleep, 
+even the real selfpersists while the ego which we call 
+ourselves as consciousness has become temporarily 
+merged in ignorance  (avidya) and has disappeared. 
+When the illumined soul passes into transcendental 
+consciousness (samadhi), the seeker realizes self as pure 
+bliss  (shuddhaanandaa), pure intelligence  (shuddha 
+chaitanya), and one without a second  (advitiya). 
+In this state of pure consciousness, all perceptions 
+of duality and multiplicity end. There is no longer 
+any sense of mine and yours. The external physical 
+world  (jagat) which has been superimposed  (adhyasa) 
+on Brahman has vanished, the self which is called 
+atman, shines forth as the only one truth and Brahman, 
+the ultimate reality of the universe. According to Swami 
+Prabhavananda, transcendental consciousness  (samadhi) 
+cannot be investigated by scientific methods as those 
+researches depend only on sensorial experiences and 
+this is beyond sense perception.[10] In the modern 
+times, Sri Ramakrishna experienced this transcendental 
+consciousness  (samadhi) also called Turiya whenever 
+he aspired for. To quote: “I see the truth directly; 
+what need have I to philosophize? Isee how God has 
+become this  –  he has become the individual being and 
+the empirical world, there is nothing but he. This truth 
+cannot be experienced until the heart is illumined. It is 
+not a matter of philosophy, but of experience. Through 
+the grace of God, the light must first shine in one’s soul, 
+when that comes to pass, one attains samadhi. Then, one 
+comes back to the normal plain; one loses the material 
+sense, one loses all attachments, to lust and gold. One 
+then loves only, to hear and speak, the word of God.”[8]
+Ramanujacharya, 
+who 
+propounded 
+Vishishtadvaita 
+philosophy opines consciousness as an attribute and 
+not a thing in itself. Further, he associates that with 
+attributive consciousness  (dharmabhutajnana) through 
+which one experiences God. Although we are aware of 
+our consciousness, we cannot experience it, as we are 
+enveloped by ignorance at the individual level  (avidya) 
+and the worldly level  (maya). Absolute consciousness 
+is absolute knowledge by itself. Brahman becomes 
+the source of all other kinds of knowledge which 
+covers the knower  (jnatru), the knowledge  (jnana) and 
+that which is known  (jneya). Brahman goes beyond 
+space, time, and causality. For Nimbarka, God is 
+infinite and there are infinite ways to realize him. In 
+his philosophy  (Bhedhabhedha), Brahman has both 
+absolute and relative aspects and it is both personal and 
+impersonal. He is with attributes and without attributes. 
+He can be attained by knowledge and devotion. 
+According to Swami Prabhavananda, a transcendental 
+state which is also called as samadhi, turiya, nirvana, 
+kevala can be experienced by any serious spiritual 
+seeker; this has been established from the Vedic age to 
+the present. Finally, the sages and seers who experienced 
+this transcendental consciousness emerge and start 
+narrating their experiences not for their own sake, but 
+for the good of their fellow beings.[11]
+The concept of nirvana in Buddhism relates to the 
+total annihilation of ego which is the false self and it 
+should be merged with the highest self which in turn 
+is consciousness itself. Any person, who experiences 
+this state, will go beyond the limitations of body, sense 
+organs, mind, and unites with the ultimate consciousness 
+or Parabrahman. The Nirvana and Turiya are neither 
+theoretical nor conceptual aspects but they are beyond 
+subject‑object relationship, space, time, and causation. 
+They can be attained by any serious spiritual seeker for 
+which he should control his conscious and subconscious 
+mind and practice physical, mental, and ethical 
+disciplines.
+In Jainism, a seeker has to attain perfect knowledge 
+called kevala and free himself from the bonds of 
+ignorance. This kevala is the knowledge of the soul 
+equivalent to the transcendental knowledge of the 
+Upanishads and the nirvana of the Buddhists.[12]
+Science–Religion–Spirituality (Science 
+Spirituality 
+Quest) 
+debates 
+and 
+Seminars ###
+Consciousness studies have gained great momentum in 
+the past 25 years in the aftermath of Science–Religion–
+Spirituality debates, Science Spirituality Quest seminars 
+and debates which are being actively participated 
+by scientists, theologians, religious leaders, thinkers, 
+researchers, and university students from all over the 
+world. John Templeton Foundation, Philadelphia, USA, 
+Center for Theology and Natural Sciences, Berkeley, 
+USA, Oxford University, UK, National Institute of 
+Advanced Studies, Science and Spirituality Research 
+[Downloaded free from http://www.ijoyppp.org on Saturday, June 25, 2022, IP: 136.232.192.146]
+Sridhar and Nagendra: Consciousness and philosophy
+56
+International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 9  ¦  Issue 2  ¦  July‑December 2021
+in India Trust  (SSRIT  (R), Bangalore, India, have 
+organized several international seminars, talks, and 
+surveys on these topics in many nations commendably 
+thus bringing Nobel Laureates in Science, scientists, 
+and research scholars from diversified domains of 
+knowledge. According to these discussions, some 
+in which Dr.  Purushottama Bilimoria, Professor of 
+Religious Studies, Deakin and Melbourne Universities, 
+Australia, and the present author participated and 
+learned that consciousness has two fundamental aspects, 
+namely Being  (called sad in Indic traditions) and 
+Knowing  (cit in Indic traditions). Manas becomes an 
+instrument of knowing and also serves as an awareness 
+aspect of consciousness from the epistemological sense. 
+In the eastern tradition, the emphasis is on the aspect of 
+Being whereas in the western tradition, Knowing aspect 
+becomes important where consciousness becomes mind 
+or state of mind.[13] Initially, the writers in the West 
+used both mind and consciousness interchangeably for 
+conveying the same meaning which is diametrically 
+opposite to Indian tradition. A  few psychologists in 
+the recent past have treated these two entities. For 
+instance, Farthing tells that “consciousness is not the 
+same as mind. Mind is the broader concept; it includes 
+both conscious and unconscious mental processes.”[14] 
+The emphasis in the Indian spiritual tradition is to 
+turn “inward.” Thus, consciousness becomes the only 
+absolute reality in the nondualistic philosophy (Advaita) 
+of Shankaracharya. Philosopher Ramakrishna Rao K 
+says that “Even the schools of Buddhism recognize the 
+existence of transcendental mental states and provide for 
+nonintentional states of pure consciousness.”[13]
+Further, Dr. K Ramakrishna Rao analyses the fundamental 
+distinction between consciousness or spirit, mind, and 
+brain and opines that consciousness is the knowledge 
+side of the universe and becomes the foundation for all 
+awareness. According to him, consciousness cannot be 
+an aspect of mind, does not interact with mind or any 
+other objects of physical universe.[15]
+Awareness 
+becomes 
+explicit 
+for 
+understanding 
+consciousness, and sometimes, it may be subjective 
+experience. One could understand this consciousness 
+through a reductive approach but should have qualitative 
+criteria.[16] One should be aware of Knowing the reality 
+and then experience the Being. Thus, Knowing and 
+Being are the two sides of consciousness.[16]
+Consciousness According to Modern 
+Physics
+Classical physics with its deterministic principles were 
+opposed to spirituality and the concept of God for a 
+long time. However, with new thoughts from quantum 
+mechanics put forth by Quantum Physicists such as 
+Max Plank  (1900), Werner Heisenberg  (1927) Erwin 
+Schrodinger  (mid1920s), and new cosmology, there 
+was a paradigm shift from Newtonian mechanics to 
+spirituality and for a synergy among the two in the last 
+few decades. At present, the new physicists are of the 
+view that the primary elements of reality are present 
+among various fields  (for e.g.  Quantum field) through 
+space and time. “The common source which, having 
+spawned the universe, is now present at the fabric of 
+space throughout the universe, thereby governing the 
+foundational aspects of at least everything physical. 
+This source brings us amazingly close to the concept 
+of immanence in western theology and Brahman in the 
+Indic tradition” as opined by Bhaumik, the quantum 
+physicist.[17] The mathematician and physicist Roger 
+Penrose opines that consciousness becomes a part of 
+our universe, and physical theories which does not 
+accommodate it, fails in genuinely describing the 
+world.[18] The theoretical physicist Eugene Paul Wigner 
+put forth the argument that both thought process and 
+consciousness are primary concepts and the knowledge 
+we obtain about the external world is nothing but 
+the content of our consciousness, and hence, any 
+study of external world leads one to the content of 
+consciousness and that is the ultimate reality.[19] In this 
+regard, theoretical physicist David Joseph Bohm while 
+analyzing the nature of atom postulated that atom 
+behaves as a particle and also as a wave and hence he 
+coined the new word “Wavicle.” Hence mind and matter 
+became indivisible.[17] This new development in the field 
+of new physics comprising quantum theory, cosmology, 
+theology regarding the origin of universe, reality was 
+called anthropic cosmological principle in which leading 
+thinkers such as Stephen William Hawking, Roger 
+Penrose, Wheeler, and others evinced great interest. The 
+theoretical physicist and cosmologist Stephen Hawking 
+opines that “.the anthropic principle can be given a 
+precise formulation and seems to be essential when 
+dealing with the origin of the universe.”[20] Theoretical 
+physicist Sreekantan while explaining vacuum and reality 
+opines that emergence of life or consciousness was 
+not an automatic consequence of several cosmological 
+activities during Big Bang and there was some oneness 
+or interconnectedness and this gives key to the origin of 
+universe and reality.[21] The theoretical physicist Albert 
+Einstein finally held the view that “experience becomes 
+the sole criterion of the physical reality on mathematical 
+construction. However, the creative principle resides 
+in mathematics. In a certain sense, therefore, I hold it 
+true that pure thought can grasp reality as the ancients 
+dreamed.”[21]
+[Downloaded free from http://www.ijoyppp.org on Saturday, June 25, 2022, IP: 136.232.192.146]
+Sridhar and Nagendra: Consciousness and philosophy
+57
+International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 9  ¦  Issue 2  ¦  July‑December 2021
+Matter v/s Mind
+Karan Singh while analyzing on the topic of 
+Cosmology, Consciousness, and Technology in Indic 
+Traditions 
+says 
+that 
+the 
+“Cartesian–Newtonian–
+Marxist paradigm of thought postulated an unbreakable 
+dichotomy between matter and spirit. However, with 
+the Einsteinian revolution and Heisenberg’s uncertainty 
+principle, 
+quantum 
+mechanics 
+and 
+extragalactic 
+cosmology, these subjects have changed considerably 
+resulting in a convergence between science and 
+spirituality.”[22]
+The striking difference between matter and mind 
+upheld by the votaries of science all along the history 
+and triumphant march of science slowly dissipated and 
+crumbled with the exploration of quantum physics. Now, 
+the smallest subnuclear particle known as resonance 
+is described more as a happening and an event rather 
+than a particle. According to physicist Capra, “a 
+question regarding the building blocks of matter remains 
+unanswered.”[23]
+Today matter is at crossroads in the new light of quantum 
+physics and new physics. These elementary particles 
+can be interpreted as waves or particles. Scientists have 
+grappled with this formidable problem of deciding 
+whether light was just a stream of discrete minutest 
+particles called photons or nothing but a continuous 
+wave function. It was a gnawing problem as the 
+experimental evidence indicated that in some situations, 
+light behaved as if it was made up of particles, while in 
+some cases, it behaved as if it was a wave function. As 
+both aspects of this scientific dichotomy had a validity, 
+scientists decided to define the phenomenon of light as 
+a “wavicle” which meant that light was comprised of 
+two contrary aspects, namely waves and particles.[24] 
+According to Bell, real particles exist but they follow 
+strange orders. Physicist Fred Alan Wolf calls such 
+activities of particles as “psychic phenomena.” Thinkers 
+and scientists such as Michael Coleman Talbot  (1992), 
+biologist Rupert Sheldrake  (1981), and Capra are 
+advocating inter‑actionism which emphasize that mind 
+or ego, soul, psyche, spirit or conscious self somehow 
+interacts with the body or matter through brain. Hence, 
+there is a paradigm shift from the Newtonian division 
+of matter and mind to the inseparable interconnectedness 
+between matter and mind.[25] Swami Vivekananda 
+had remarked in the World Parliament of Religions 
+at Chicago in 1893 as under: “Thus it is through 
+multiplicity and duality that the ultimate unity is 
+reached. Religion can go no further. This is the goal of 
+all science.” Dr. Paul Charles William Davies, physicist 
+at the university of Adelaide, writing on the matter of 
+nature and mystery of consciousness, concludes that 
+consciousness is a fundamental feature of the universe, 
+connected in a deep and still mysterious way to the laws 
+of nature.[26]
+The theoretical nuclear physicist Amit Goswami while 
+discussing Quantum Physics, our origins and God, says 
+that “in Newtonian physics, objects are determined 
+things, but in quantum physics, objects are possibilities 
+from which consciousness chooses.”[27] While discussing 
+about quantum physics and consciousness, he puts forth 
+the concept that “quantum possibilities are possibilities 
+of consciousness itself”[27] and coins a new phrase, 
+namely “Quantum Consciousness” which pervades the 
+entire universe which is akin to Brahman consciousness 
+advocated by Shankaracharya.
+Dr. Roger Penrose, Rouse Ball Professor of mathematics, 
+physicist at Oxford and a friend of Stephen. W Hawking, 
+while discussing the phenomenon of consciousness, 
+in the context of researches in artificial intelligence, 
+Turing computer machines, computability, and nature of 
+physical reality says thus:
+“Consciousness seems to me to be such an important 
+phenomenon that I simply cannot believe that it 
+is something just accidentally conjured up by a 
+complicated computation. It is the phenomenon whereby 
+the universe governed by laws that do not allow 
+consciousness is no universe at all. I  would even say 
+that all the mathematical descriptions of the universe 
+that have been given so far must fail this criterion it is 
+only phenomenon of consciousness that can.”[28]
+In the end, he raises following questions:
+What happens to each of our streams of consciousness 
+after we die? Where was it before each of us was born? 
+Might we become or have been someone else? Why 
+are we here? Why is there a universe at all in which 
+we actually exist? These are puzzles that tend to come 
+with the awakening of awareness in any one of us and 
+no doubt with the awakening of genuine self‑awareness 
+within which every creature or other entity, it first came 
+and suggests that for an answer to such questions, a 
+theory of consciousness would be needed.[26]
+Conclusion
+The Vivekachudamani  (a philosophical poem) of 
+Shankaracharya 
+(verses 
+126–133 
+and 
+427–430) 
+summarizes the concept of four states of consciousness, 
+namely waking  (jagrut), dream  (svapnam), deep 
+sleep  (sushupti), and trance  (turiya) states, subject 
+and object relationships, combination of subjectivity 
+and objectivity termed “omnijective” by Michael 
+ColemanTalbot and consciousness beyond space time 
+continuum.
+[Downloaded free from http://www.ijoyppp.org on Saturday, June 25, 2022, IP: 136.232.192.146]
+Sridhar and Nagendra: Consciousness and philosophy
+58
+International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 9  ¦  Issue 2  ¦  July‑December 2021
+The Neuropsychologist Roger Wolcott Sperry while 
+discovering the contemporary debates on Science 
+and Religion informs that this shift from a causal 
+determinacy that is purely physical to one that includes 
+conscious, subjective forces that supersedes the physical 
+makes all the differences when it comes to using the 
+truths of sciences as criteria of ethical values.[29]
+According to Amit Goswami, when a person understands 
+the meaning of quantum physics clearly, then it “becomes 
+clear that consciousness cannot be a mere phenomenon 
+of the brain. Furthermore, there is no need to undermine 
+mind and other internal objects as epiphenomena of the 
+brain and body. Instead, quantum physics and all sciences 
+must be based on monistic idealism: consciousness is the 
+ground of all being, in which matter, mind, and other 
+internal objects exist as possibilities.”[27]
+Nagendra in his article titled “Layers of consciousness” 
+analyses the biological systems involved with prana 
+beyond the functioning of DNA and RNA molecules 
+and opines that with the availability of various electronic 
+gadgets such as FMRI, PET, and polysomnography and 
+analysis of brain, there is a possibility of “existence of 
+consciousness as an independent intelligent creative entity 
+governing the process of brain.”[30] The author elaborates 
+on several causal and subtle layers of consciousness 
+mentioned in Indian philosophies such as (1) Annamaya 
+kosha,  (2) Pranamaya kosha,  (3) Manomaya kosha,  (4) 
+Vijnanamaya kosha, and  (5) Anandamaya kosha and 
+further says that beyond these layers, there is an 
+unchanging reality of pure consciousness from which the 
+entire creation has emerged.[30]
+Financial support and sponsorship
+Nil.
+Conflicts of interest
+There are no conflicts of interest.
+References
+1.	
+Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 203.
+2.	
+Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 217.
+3.	
+Prabhavananda  S. Patanjali Yoga Sutras  (translated with a 
+new commentary by Swami Prabhavanada and Christopher 
+Isherwood), Madras: Sri Ramakrishna Math; 2017. p. 1.
+4.	
+Vivekananda 
+S. 
+(Sixteenth 
+Impression), 
+Raja��
+‑Yoga 
+or 
+Conquering the Internal Nature. Calcutta, 10M3C: Advaita 
+Ashram; 1976. p. 171‑3, 202‑4.
+5.	
+Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 243‑4.
+6.	
+Sridhar  MK. The concept of “Jnana, Vijnana and Prajnana 
+according to Vedanta philosophy. Int J Yoga Philosop Psychol 
+Parapsychol 2015;3:5‑8.
+7.	
+Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 15‑6, 54, 179‑80.
+8.	
+Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 346.
+9.	
+Beshara  R. The chakra system as a bio‑socio‑psycho‑spiritual 
+model of consciousness: Anahata as heart‑centered consciousness. 
+Int J Yoga Philosop Psychol Parapsychol 2013;1:29‑33.
+10.	 Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 295, 346.
+11.	 Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 308‑10.
+12.	 Prabhavananda S. The Spiritual Heritage of India. Madras, India: 
+Sri Ramakrishna Math; 1977. p. 165.
+13.	 Ramakrishna Rao  K. Knowing and being: Exploring the 
+cross‑cultural contours of consciousness studies. In: Menon  S, 
+Sreekantan  BV, Sinha  A, Clayton  P, Narasimha  R, editors. 
+Science and Beyond. Bangalore: National Institute of Advanced 
+Studies; 2004. p. 155‑6, 168‑9, 176‑7.
+14.	 Farthing  GW. The Psychology of Consciousness. Englewood 
+Cliffs, NJ.: Prentice Hall; 1992. p. 5.
+15.	 Rao  KR. Indian psychology, parapsychology and spiritual 
+psychology. 
+Int 
+J 
+Yoga 
+Philosop 
+Psychol 
+Parapsychol 
+2013;1:4‑14.
+16.	 Menon S. ‘Beyond “what” and what is “beyond.” In: Menon S, 
+Sreekantan  BV, Sinha  A, Clayton  P, Narasimha  R, editors. 
+Science and Beyond. Bangalore: National Institute of Advanced 
+Studies; 2004. p. 155‑6, 185, 176‑7.
+17.	 Bhaumik  ML. Quantum physics points to a spiritual universe. 
+In: Menon S, Sreekantan BV, Sinha A, Clayton P, Narasimha R, 
+editors. Science and Beyond. Bangalore: National Institute of 
+Advanced Studies; 2004. p. 287, 289.
+18.	 Penrose  R. Shadows of the Mind. Oxford: Oxford University 
+Press; 1994. p. 8.
+19.	 Wigner E, Quantum theory and measurement. In: Wheeler  J, 
+Zurek W, editors. Quantum Theory and Measurement. Princeton: 
+Princeton University Press; 1983. p. 169, 173‑4.
+20.	 Hawking  S. The Universe in a Nutshell. New  York: Bantam 
+Book; 2001. p. 86.
+21.	 Sreekantan  BV. The quest for ultimate reality. In: Menon  S, 
+Sreekantan  BV, Sinha  A, Clayton  P, Narasimha  R, editors. 
+Science and Beyond. Bangalore: National Institute of Advanced 
+Studies; 2004. p. 253‑5, 261.
+22.	 Singh  K. Keynote address. In: Menon  S, Sreekantan  BV, 
+Sinha A, Clayton P, Narasimha R, editors. Science and Beyond. 
+Bangalore: National Institute of Advanced Studies; 2004. p. 26.
+23.	 Capra F. Tao of Physics. Bangalore:Shambala Publications; 1987. 
+p. 284.
+24.	 Zukav G. The Dancing Wu Li Masters: An Overview of the New 
+Physics. New York: William Morrow and Company; 1979.
+25.	 Jitatmananda  S. Science, Ethics and Holistic Values. Bombay: 
+Bharatiya Vidya Bhavan; 1999. p. 8‑9.
+26.	 Jitatmananda  S. Science, Ethics and Holistic Values. Bombay: 
+Bharatiya Vidya Bhavan; 1999. p. 151‑2.
+27.	 Goswami A. (seventh Jaico impression), God is Not Dead: What 
+Quantum Physics Tells Us about Our Origins and How We 
+Should Live. Mumbai, India: Jaico Publishing House; 2012. p. 
+20‑2, 46, 65.
+28.	 Penrose  R. The Emperor’s New Mind: Concerning Computers, 
+Minds and the Laws of Physics. Oxford: OUP; 1999. p. 579‑81.
+29.	 Subbarayappa  BV. Facets of Humanism. Bangalore: Affiliated 
+East‑West Press Pvt. Ltd.; 1995. p. 406.
+30.	 Nagendra  HR. Layers of consciousness. Int J Yoga Philosop 
+Psychol Parapsychol 2013;1:1‑2.
+[Downloaded free from http://www.ijoyppp.org on Saturday, June 25, 2022, IP: 136.232.192.146]

subfolder_0/Defining Yoga.txt

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+43
+International Journal of Yoga 
+ 
+! 
+ 
+Vol. 1:2 
+ 
+! 
+ 
+Jul-Dec-2008
+Defi
+ ning Yoga
+Nagendra H R
+Swami Vivekananda Yoga Anusandhana Samsthana (A Yoga University), No.9, Appajappa Agrahara, Chamarajpet, 
+Bangalore - 560 018, India. E-mail: hrn@vyasa.org
+Editorial
+Yoga is essentially practiced as ásanas, and ásanas are 
+addressed as an alternate to exercises for a workout. To 
+sweat out, a common feature of workouts, is evident in 
+Yoga studios. No wonder that the Vikram Yoga is the hot 
+spot. In India, traditionally Yoga is known as one of the 
+six systems of Philosophy called Sat Darùanas – Nyaya, 
+Vaisesika, Sankhya, Yoga, Pürva Mimamsa, and Uttara 
+Mimamsa. Taking into consideration the very meaning 
+of Yoga (Yujyate anena iti Yogah) [Slide 1],
+Swami Vivekananda expanded the scope of Yoga to 
+encompass all streams – Jòána, Bhakti, and Karma –  
+also 
+to lay the foundation for the four main streams of Yoga 
+[Slide 2]. 
+And the purpose of all Yoga is to realize, be in tune, and 
+ultimately merge with Reality; call it Perfection, Pure 
+Consciousness, Parmatman, Nirvaïa as Buddha called it, 
+Kaivalya as Pataòjali presented, Mokúa as Uttara Mèmamsa 
+designates, or Reality which all scientists aim at, in all 
+their research. He, without hair-splitting the semantic 
+controversies, unifying them with an emphasis on the real 
+spirit of Yoga as unification, to reach perfection, said that 
+all paths mentioned above lead to the same goal in his 
+famous proclamation, “Do it work or worship or psychic 
+control or philosophy, by one or more or all of these and 
+be free” [Slide 3]. 
+That holistic definition of Yoga is most relevant to 
+Slide 1: Concept of Yoga
+Slide 2: Streams of Yoga
+Slide 3: Each soul is potentially divine
+the modern society where the matter 
+based paradigm 
+has become the truth of the times. Yoga postulates 
+Consciousness 
+-based paradigm and emphasizes that we 
+are not robots governed by a set of physical laws driving 
+us as machines. If we are more efficient than a robot 
+sometimes or work haphazardly, we do it consciously with 
+intelligence. This power of consciousness is featured by 
+the freedom in all of us to choose – kartum, akartum, or 
+anyatha va kartum – to do, not to do, or do it differently. 
+Yoga is to enhance this freedom to choose the way to 
+absolute freedom – freedom from all tensions and stresses, 
+diseases, miseries – to move toward positive health, leading 
+to perfect health. 
+[Downloaded from http://www.ijoy.org.in on Friday, March 31, 2017, IP: 14.139.155.82]
+International Journal of Yoga 
+ 
+! 
+ 
+Vol. 1:2 
+ 
+! 
+ 
+Jul-Dec-2008
+44
+Systematized and well-worked-out systems of Yoga, time 
+tested for at least a few thousand years, aim at releasing 
+us from all bondages – bondage of thoughts to begin with. 
+We are bound by the thinking process right from the time 
+we wake up till we sleep in the night, having no respite. 
+This is the first bondage – says Pataòjali, the master of 
+Yoga Darshana. Bondage of emotions – being tossed up 
+and down in emotional upsurges, responding to the inner 
+and outer inputs as if we are bound to respond like a stone 
+falling down due to gravity determined by the three laws 
+of classical mechanics. We realize in Bhakti Yoga that we 
+can respond to inputs in our own chosen way – using the 
+innate freedom for which we are known as human beings. 
+In Karma Yoga again, we use this freedom to work without 
+tension while discharging our duties, responsibilities, 
+or even meeting our targets; who has pronounced the 
+mandate that we should get tense when we need to 
+meet a tough target? Working in relaxation, tension-free 
+is the first lesson in Karma Yoga. Acting with a limited 
+set of laws of the physical world while addressing more 
+sophisticated multi 
+-dimensional challenges of the modern 
+era is called Ajòána, and to work with a higher set of laws 
+is Jòána. Realization of the limitations of the matter 
+-based 
+paradigm is the first step. Jòána is featured by freedom. We 
+move from one truth to the higher truth, from one level of 
+freedom to the next level of higher freedom in our journey 
+in Jòána Yoga. The ultimate is the release from even the 
+bondage of the body and its laws. 
+Let me end with an incident in the life of Sri Ramakrishna. 
+Mathura Babu was a brilliant modernized man, well-
+educated, and having the fullest faith in the matter-based 
+paradigm. He said that the laws of the physical world 
+are fixed and none can change the case of a stone falling 
+down under the action of gravity. In his simplistic style, 
+Sri Ramakrishna asked as to who made these laws? 
+Mathura Babu said – none, no person, we call it nature. 
+SR said, if that nature wants to change its laws, can 
+it? No sir, straight came the answer. SR asked him to 
+come next morning to the spot where there was a rose 
+creeper. Next morning, Mathura Babu sees the usual red 
+flowers in that creeper with a new white flower amidst!! 
+Was Sri Ramakrishna working with the higher laws of 
+creation – or of the creator? Mathura Babu was dumb-
+founded; all his belief got shattered about the faith in 
+science. But the modern scientists, in their ignorance, 
+would never accept the same. New generations of young 
+scientists are coming up to fathom the higher levels of 
+reality. Yoga raises us to higher levels of freedom with 
+total understanding of the mechanisms and laws of 
+creation. 
+To consider Yoga as yogasanas and yogasanas as physical 
+exercises is to work with limited if not wrong knowledge of 
+Yoga. Similarly, to use the terms “Yoga” and “meditation” 
+is like saying Maths and arithmetic. Even the Yoga masters 
+in India also have started using this phrase forgetting 
+that meditation is the seventh limb of the Asûáñga yoga 
+of Pataòjali. At least, shall we correct this wrong usage of 
+the term “Yoga”? 
+Nagendra H R
+[Downloaded from http://www.ijoy.org.in on Friday, March 31, 2017, IP: 14.139.155.82]

subfolder_0/Development of Implicit Measure for Virtue Based on Ancient Indian Scripture_ Issues and Challenges.txt

@@ -0,0 +1,64 @@
+3/3/2017
+Development of Implicit Measure for Virtue Based on Ancient Indian Scripture:Issues and Challenges | Park | Indian Journal of Health and Wellbeing
+http://www.i­scholar.in/index.php/ijhw/article/view/122240
+1/1
+All
+Search
+Home
+Current
+Archives
+Authors
+Institutions
+Vol 7, No 2 (2016)
+Pages: 212­215
+Published: 2016­02­01
+   Subscribe/Renew Journal
+Conceptualizing and measuring virtue construct is a major, emerging issue in the field of educational research in
+the  context  of  character  development  and  positive  personality  development.  Increase  of  virtues  (sattva)  and
+decrease of vices (tamas and rajas) is an indication or parameter of one's progress in the path of Yoga and
+spirituality.  India  is  a  country  where  rich  literary  resources  regarding  virtue  are  available.  In  this  article,  we
+provide extensive Indian philosophical literatures on virtue, and address the necessity of developing a culturally
+relevant and appropriate psychological tool to assess virtue based on Indian indigenous concepts and ethos.
+With  regard  to  the  measuring  tool  development,  we  propose  that  Implicit  Association  Test  (IAT)  would  be
+immensely useful in measuring virtue. This is to minimize the threat of various response biases in self­report
+assessment method. Further, along with the movements of positive psychology and Indian psychology, we hope
+that this paper could contribute to the development of positive qualities in human and inspire people to progress
+in the life journey. Last, it is hoped that our research based on Indian indigenous concepts of virtue would support
+the advancement of Indian psychology where in the domains of human mind and consciousness are explored
+more in depth. 
+Keywords
+Virtues, Bhagavad Gita, Indian Religion, Spirituality, Implicit Association Test (IAT), Yoga.
+ 
+Development of Implicit Measure for Virtue Based on Ancient Indian
+Scripture:Issues and Challenges
+Jin Sook Park , S. K. Rajesh , Judu V. Ilavarasu , Ramachandra G. Bhat
+ 
+Affiliations
+1 Swami Vivekananda Yoga Anusandhana Samsthana (SVYASA) Yoga University, Bengaluru, Karnataka, India
+ 
+       
+Buy this Article
+ 
+ 
+ 
+ 
+Indian Journal of Health and Wellbeing
+Copyright © Informatics Publishing Limited.      Terms & Conditions | Privacy Policy | Enquiry
+ABSTRACT
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subfolder_0/Effect of Consciousness Fields on Random Events at Public Gatherings_ An Exploratory Study.txt

@@ -0,0 +1,983 @@
+26 
+International Journal of Preventive and Public Health Sciences  •  Jan-Feb 2016  •  Vol 1  •  Issue 5
+Original Article
+ABSTRACT
+Background: The existence of the psychokinetic potential of the human consciousness through the interactions between the 
+man and the physical systems has explored the ability of the mind to collapse the randomness of the physical system.
+Aims and Objectives: To study the effect of a collective gathering of people doing a common activity on the random event 
+generator (REG) and to explore if there was a collapse in the random behavior of the REG data corresponding to epochs of 
+attentiveness in field settings. The group activity chosen were the events of Mysore Dasara.
+Methods: The field REG was placed proximally to the events happening, and a recording of random data was continuous from 
+the program commencement time to its conclusion time.
+Results: Significant anomalous deviations was observed with P < 0.05 during the periods of guests arrival, marathon (P = 
+0.02), acrobat performances (P = 0.03), inauguration (P = 0.05) in the Yoga Program. In the dance program missing boy 
+announcement, felicitation for lead dancer 2 (P = 0.01), musical band 2, lead dancer solo and team performances, magical tricks 
+and war scenes of the dance (P = 0.02), lead dancer 1 performances (P = 0.03 and P = 0.02), group dance (P = 0.008), crowd 
+chatting (P = 0.03). REG trend observed during musical band 4 (P = 0.07). During periods of torch light parade show (P = 0.02) 
+and during chief minister and governor arrival REG trend observed (P = 0.08).
+Conclusion: Epoch’s sustained attention would correspond with significant REG deviations and the momentum of focused 
+attention also influences the REG behavior.
+Key words: Collective gathering, Field REG, Human consciousness, Synchronized group activity
+INTRODUCTION
+There have been several experiments over the past decades, 
+exploring interactions between mind, awareness and group 
+consciousness with the behavior of external physical systems.1 
+Most of these studies have reported, although with considerable 
+variability, an ability of the mind to collapse the randomness of the 
+physical system. These studies, on the one hand, have explored 
+the effect of the intention of a human operator to modulate the 
+tendency of random events,1,2 while also looking into the effects 
+of synchronized attention of a group in changing the randomness 
+of events,3 and have broadly concluded on the existence of 
+psychokinetic potential of the human consciousness.
+This consciousness correlated collapse is said to be due to 
+biophysical factors influencing the output of the random physical 
+systems like random event generator (REG) and resulting in 
+an anomalous process when there are pre-stated conscious 
+intentions of a human operator.4-7
+The REG or the random number generator (RNG) is a 
+device  representing  quantum events, 1 s (one)  and 0 s (zero) 
+which  are generated by electron tunneling within two field effect 
+transistors  or thermal noise (Johnson-Nyquist Noise)8 in a truly 
+random manner  which  can be subjected to an  experimental 
+test.  This phenomenon has been used for detecting the impact 
+of human operator intention (micro-psycho-kinesis) for several 
+decades. A  meta-analysis of several experiments done using 
+this principle have shown significant results but with small 
+effect sizes9 Since it is almost impossible to isolate a the effect 
+of a single human mind or intention and implicate its effect on 
+the randomness of an event, this principle has to be adapted 
+to observe the effects of synchronized group activity, shared 
+Effect of Consciousness Fields on Random Events at 
+Public Gatherings: An Exploratory Study
+B R Divya1, H R Nagendra2, Amritanshu Ram3
+1Research Scholar, Division of Yoga Spirituality, Bengaluru, Karnataka, India, 2Chancellor, SVYASA, Bengaluru, Karnataka, India, 3Senior Research 
+Associate, Department of CAM, HCG Enterprise Pvt. Ltd, Bengaluru, Karnataka, India
+CORRESPONDING AUTHOR:
+B R Divya, Division of Yoga Spirituality, Bengaluru, Karnataka, India. E-mail: divyakeshav33@gmail.com
+Submission: 11-2015; Peer Review: 12-2015; Acceptance: 12-2015; Publication: 01-2016
+DOI: 10.17354/ijpphs/2016/07
+www.ijpphs.com
+Divya, et al.: Consciousness Correlated Collapse of Random Events
+International Journal of Preventive and Public Health Sciences  •  Jan-Feb 2016  •  Vol 1  •  Issue 5  
+27
+attention/emotion (field consciousness) on random events.10,11 
+This has resulted in several such studies called the “field REG” 
+where group activities can show deviations from randomness. 
+One of the biggest such endeavor is the global consciousness 
+project that attempts to evaluate if globally distributed network of 
+physical random sources will show a non-random behavior during 
+major global events. While there were anomalous deviations in 
+REG scores during some of these events (e.g. the 9-11 terror 
+attacks), there are mixed opinions regarding the validity of the 
+results. Many exploratory and replication studies have been 
+done in group situations to find the impact of synchronized 
+attention of the group in influencing the outcome of the REG10,11 
+and the observations of these data also suggest that interactions 
+between consciousness and extracerebral processes.12
+While several theoretical constructs have been proposed 
+to explain the results of an individual operator intention.13 
+In the field setting, it has become increasingly difficult to use 
+these theories to explain the observations. There are several 
+experiments done in religious settings that raise questions on 
+the reliability of the field REG, and further explorations are called 
+for. For instance, in the case of the haunted convent, significant 
+deviations were observed during the poltergeist activity which 
+“normalized” after activities like prayer.14,15 These REG effect 
+studied in religious and spiritual practices that are conducted in 
+open, public environments have shown high inter-environment 
+variability among local consciousness and in scenarios 
+involving homogenized group and coherent individual attention 
+as a factor in global field REG effects. A study on a weeklong 
+Apthoryama Yagna (a Hindu ritual of offerings accompanied by 
+chanting of Vedic mantras) demonstrated significant deviations 
+from random behavior at crucial epochs during the event.16
+Yoga is a lifestyle practice that inculcates “mastery over 
+the mind” as described by Vasishta (one of the original yoga 
+proponents)17 and during the practice of yoga, one is able to 
+control and direct the mind as desired. This component of 
+mind control in yoga has been a setting in which to explore the 
+behavior of true REG. One of the first explorations in this line 
+of thought was a study by Radin et al.18 that evaluated group 
+meditation sessions on its influence on the REG and reported 
+significant downward deviations during the active intervention 
+epochs. Another study by Tewani et al.19 showed that a yoga-
+based emotion culture session also showed a collapse in the 
+randomness of a physical system. There are other studies on 
+other yoga practices; yoga-based relaxation sessions have also 
+demonstrated an effect on the randomness of physical events.20
+In the present study, we chose to study the effect of a 
+collective gathering of people doing a common activity on the 
+REG. The group activity chosen were the events of Mysore 
+Dasara. The Mysore Dasara is an annual event lasting for 10 days 
+and is considered the state festival of Karnataka, a southern 
+state in India, during which time about 10000 tourists visit and 
+participate in several cultural and religious activities. Of the 
+10 days, three sub events were chosen, where the REG device 
+was placed. Details and duration of the events are described in 
+the methods section. The events chosen for REG data collection 
+involved large numbers of people simultaneously engaging in a 
+common activity with their attention focused at a common point. 
+This phenomenon of simultaneous attention of large numbers of 
+people is expected to elicit statistically significant deviations in 
+the output of random numbers that are considered less likely 
+and thereby imply an ability of synchronously directed attention 
+to influence the randomness of the surrounding environment. 
+Although this study design and approach of the outcome is 
+vulnerable to several confounders, like in previous studies a 
+consistency in REG deviations corresponding to epochs of 
+attentiveness could draw conclusions for further explorations.
+The objective of this present experiment was to explore if 
+there was a collapse in the random behavior of the REG data 
+corresponding to epochs of attentiveness in field settings.
+METHODS
+Settings and Location
+The field REG data was collected for selected public events, 
+Yoga program, cultural Dance Program and Torch Light Parade 
+in the city of Mysore during the Dasara Celebrations in the month 
+of October. The field REG was placed proximally to the events 
+happening, and a recording of random data was continuous 
+from the program commencement time to its conclusion time.
+Experiment 1: Yoga Program
+The field REG data was collected for Yoga Program. The study 
+was aimed at evaluating if during the event, the field REG 
+would show any deviations from random behavior, what activity 
+correlated with these deviations. The event involved a stage 
+(approximately 100 sqft) and extendable carpeted open seating 
+area that could accommodate about 200 people doing yoga 
+practices. The actual REG device was located on the stage 
+where all the Guests and Yoga teachers were seated. The event 
+was unique as it offered epochs where the crowd gathered 
+and dispersed, epochs of sustained synchronous awareness 
+(oration on stage, chanting of hymns, talent performances) and 
+self-awareness sessions (during yoga practice) which might 
+influence the REG differently.
+Experiment 2: Cultural Dance Program at Mysore Palace
+The field REG data was collected for the Cultural Dance Program 
+at Palace in the city of Mysore during the dasara celebrations 
+in the month of October. The highlight of this public program 
+was various cultural and religious dance music performances in 
+which leading artists from other States were also invited to give 
+performances on a stage set up in the palace grounds.
+Experiment 3: Torch Light Parade
+The field REG data was collected for the Torch Light Parade 
+conducted at Bannimantap Grounds Mysore on the final day 
+of the Mysore Dasara. The attractions of this event are State 
+Governor receiving the guard of Honor, march past, equestrian 
+show, acrobatic show on bikes and parade holding torchlight.
+Equipment
+Random data were generated using a Psyleron Field REG-1, sold 
+by Psyleron Inc. (Princeton, NJ, USA). This device outputs non-
+quantum 1s and 0s that are representations of quantum events, 
+extrapolated by quantum tunneling of electrons within two-field 
+effect transistors into binary outcomes. The varying voltage levels 
+which result from the quantum tunneling process are converted 
+into digital data through a gated sampling procedure which 
+allows for regularly spaced bit sequences. The output of both 
+transistors is internally compared through an alternating (0, 1) 
+XOR masking process in order to reduce any potential influence 
+of physical artifacts or other external environmental variables. 
+The device itself is further protected from static electromagnetic 
+Divya, et al.: Consciousness Correlated Collapse of Random Events
+www.ijpphs.com
+28 
+International Journal of Preventive and Public Health Sciences  •  Jan-Feb 2016  •  Vol 1  •  Issue 5
+factors by an aluminum outer shielding and a Permalloy mu-metal 
+inner shield. Furthermore, the device was rigorously calibrated 
+prior to shipment to ensure output conformed to statistical 
+expectations. This ensures that the hardware RNG produces a 
+truly unpredictable output that can be subjected to experimental 
+tests. The device generates 200 random binary numbers (0 and 
+1) each second (200 bits/event).12
+Data Processing
+All the data were collected with the Psyleron software, and data 
+were examined according to overall experiments and by time-
+stamped epochs following human events in proximity to the test 
+environment. All statistical procedures were conducted using 
+Microsoft Excel.
+RESULTS
+The events selected for the experiment during Mysore Dasara 
+provided an interesting opportunity to explore the effect of a 
+different group activity types on the randomness of truly random 
+events. The details of considering the theoretical (chance) for 
+the number of “1s” a event, the mean for each event is 100 with 
+a standard deviation of √50. REG data from each event within 
+each epoch were analyzed independent of either previous or 
+subsequent values; relevant statistics and figures were produced 
+accordingly. Individual event scores were standardized 
+according to 0.5 chance expectations  Z =
+−
+x
+100
+50
+ where 
+x is the trial value of each event. Combined overall Z-scores 
+(Zc) for each overall experiment and each individual epoch 
+were computed using Stouffer’s method Zc
+Z
+N
+=
+ where 
+Z = individual event Z-scores and N = the number of events in 
+the epoch. Effect sizes were calculated as E
+Zc
+N
+S =
+, which is 
+equivalent to the mean event z-score. Two-tailed probabilities 
+of deviations have been reported of REG output. Measurement 
+uncertainty for each segment (sμ) was computed according to 
+σµ
+σµ
+=
+2N
+, where s = √50 and N = number of REG events. 
+A probability of <0.05 was considered significant and since this 
+being an exploratory study, a probability value between 0.1 and 
+0.05 has been reported as a trend.
+The time-stamped epochs, their respective trial counts and 
+statistics are presented in the tables where N = number of REG 
+events, zc= combined z-score, es= effect size (zc/√N; equal 
+to mean REG z), P = probability (2T) of zc, σμ= measurement 
+uncertainty (σ/√2N, where σ = √50); *significant at P < 0.05 (2T), 
+trend at P < 0.1 (2T).
+The REG device placed at a yoga program resulted with 
+highly significant results with P = 0.01 observed during the 
+periods of guests arrival, marathon, P = 0.02 in Inauguration and 
+Acrobat Yoga. In dance performance event, significant results 
+observed 
+during 
+P 
+= 
+0.00 
+for 
+group 
+dance 
+performances, 
+P 
+= 
+0.01 
+for Musical Band 1, in different performances of lead dancer 1, 
+crowd chitchatting, lead dancer 2 performances, magical tricks, 
+war scenes in the dance drama and during the felicitation of 
+lead dancer 2, P = 0.03 was observed during Musical Band 
+performances 4. In the torchlight parade event periods of the 
+arrival of the chief minister and governor P = 0.04, in torchlight 
+parade show P = 0.01. The REG trend was observed in the full 
+Table 1: Schedule of all activities in the yoga program and REG event data for each yoga dasara segment
+Event‑yoga program
+Start time
+End time
+N events (seconds)
+zc
+P
+es
+σµ
+Full event
+6:41:55
+10:32:09
+13815
+0.65
+0.52
+0.01
+0.04
+Assembling of people before practice
+6:41:55
+6:54:21
+747
+0.50
+0.62
+0.02
+0.18
+Arrival of guests
+6:54:22
+7:02:14
+473
+2.39
+0.02*
+−0.11
+0.23
+No activity
+7:02:15
+7:18:38
+984
+0.57
+0.57
+0.02
+0.16
+Marathon
+7:18:39
+7:21:16
+158
+2.36
+0.02*
+−0.19
+0.40
+Announcements
+7:21:17
+7:36:14
+898
+1.22
+0.22
+0.04
+0.17
+Distribution of the free t shirts and guests settling on diace
+7:36:15
+7:40:28
+463
+0.80
+0.42
+0.04
+0.23
+SN practice
+7:40:29
+7:52:08
+700
+0.12
+0.90
+0.00
+0.19
+Inauguration
+7:52:09
+8:20:29
+1701
+1.96
+0.05
+0.05
+0.12
+Yoga guru 1 speech
+8:20:30
+8:43:32
+1383
+1.20
+0.23
+0.03
+0.13
+SN practice
+8:43:33
+8:50:58
+446
+1.18
+0.24
+0.06
+0.24
+Classical SN practice
+8:50:59
+9:06:37
+939
+0.06
+0.95
+0.00
+0.16
+Yoga guru 1 with crowd doing SN
+9:06:38
+9:11:36
+299
+1.32
+0.19
+0.08
+0.29
+Mudra yoga
+9:11:37
+9:19:34
+478
+0.47
+0.64
+0.02
+0.23
+Media interview to yoga guru 1
+9:19:35
+9:24:18
+284
+0.89
+0.37
+0.05
+0.30
+Acrobat yoga
+9:24:19
+9:57:04
+1966
+2.15
+0.03*
+0.05
+0.11
+Advance yoga technique
+9:57:05
+10:05:10
+486
+1.40
+0.16
+0.06
+0.23
+Yoga guru 2
+10:05:11
+10:09:10
+240
+0.03
+0.62
+0.00
+0.32
+Vote of thanks
+10:09:11
+10:10:19
+69
+1.02
+0.31
+0.12
+0.60
+Event closes with all having breakfast
+10:10:20
+10:32:09
+1310
+0.27
+0.79
+0.01
+0.14
+The occurrence of significant REG deviations were observed during periods of arrival of guests (N events=473, zc=2.39, P=0.02), marathon (N events=158, zc=2.36, 
+P=0.02), inauguration (N events=1701, zc=1.96, P=0.05) and acrobat performances (N events=1966, zc=2.15, P=0.03). REG trend observed during yoga guru 1 with 
+crowd doing SN (N events=299, zc=1.32, P=0.09), advance yoga technique (N events=4.86, zc=1.32, P=0.08), SN: Suryanamaskar, REG: Random event generator. 
+*Significant at P<0.05.
+www.ijpphs.com
+Divya, et al.: Consciousness Correlated Collapse of Random Events
+International Journal of Preventive and Public Health Sciences  •  Jan-Feb 2016  •  Vol 1  •  Issue 5  
+29
+event of dance program (P = 0.09) and torch light parade event 
+(P = 0.08). REG trend observed for yoga program during yoga 
+guru 1 with crowd doing Suryanamaskar (P = 0.09), advance 
+yoga technique (P = 0.08) for dancers introduction (P = 0.1) in 
+the dance program event.
+The REG device placed at a yoga program (Table 1) resulted 
+with highly significant deviations with P = 0.01 observed during 
+the periods of guests arrival, marathon, P = 0.02 in Inauguration 
+and Acrobat Yoga all of which are shown in Graph 1.
+In the dance program (Table 2), resulted with highly 
+significant deviations with missing boy announcement, 
+felicitation for lead dancer 2 (P = 0.01),  musical band 2, lead 
+dancer solo and team performances, magical tricks and war 
+scenes of the dance drama was observed with P = 0.02, The 
+influence of the collective consciousness fields was observed 
+during the lead dancer 1 performances with (P = 0.03 and 
+P = 0.02), group dance (P = 0.008), crowd chatting (P = 0.03). 
+REG trend observed during musical band 4 (P = 0.07) all of 
+which are shown in Graph 2.
+In the torchlight parade event (Table 3) significant deviations 
+are observed during the periods of torch light parade show 
+(P=0.02) and during of arrival of chief minister and governor, REG 
+trend observed (P = 0.08) all of which are shown in Graph 3.
+DISCUSSION
+The present exploratory study attempted to test if sustained 
+group attentiveness corresponded with unlikely REG scores. The 
+REG device was placed at three different events, a yoga program, 
+a dance performance and a parade, wherein large gatherings of 
+people participated in a common event. Data from the REG was 
+segmented to correspond to each of the epochs which contained 
+Graph 1: REG data corresponding to epochs of attentiveness in field settings of the Yoga Program. Values >1.96 relates to the statistically significant anomalous 
+deviations
+Graph 2: REG data corresponding to epochs of attentiveness in field settings of the cultural dance program. Values >1.96 relates to the statistically significant anomalous 
+deviations 
+Graph 3: REG data corresponding to epochs of attentiveness in field settings of the Torch Light Parade Program. Values >1.96 relates to the statistically significant 
+anomalous deviations 
+Divya, et al.: Consciousness Correlated Collapse of Random Events
+www.ijpphs.com
+30 
+International Journal of Preventive and Public Health Sciences  •  Jan-Feb 2016  •  Vol 1  •  Issue 5
+Table 2: Schedule of all activities in the cultural dance program in Mysore palace
+Event‑cultural dance program
+Start time
+End time
+N
+zc
+P
+es
+σµ
+Full event
+18:39:07
+22:43:08
+14642
+1.36
+0.17
+0.03
+0.791
+Musical bands 1
+18:39:07
+18:43:25
+259
+0.47
+0.64
+–0.03
+0.31
+Musical bands 2
+18:43:26
+18:45:22
+117
+2.29
+0.02*
+0.21
+0.46
+Musical bands 3
+18:45:23
+18:51:48
+386
+0.62
+0.54
+‑0.03
+0.25
+Musical bands 4
+18:51:49
+18:52:29
+41
+1.83
+0.07
+0.29
+0.78
+Prize and medal distribution
+18:52:30
+19:07:24
+895
+0.59
+0.56
+–0.02
+0.17
+Bands dispersing with saare jahan se accha tune
+19:07:25
+19:19:04
+691
+0.03
+0.98
+0.00
+0.19
+Seating arrangements/break time
+19:19:05
+19:21:30
+155
+0.61
+0.54
+–0.05
+0.40
+Crowd engrossed in chatting among themselves
+19:21:31
+19:30:54
+564
+2.23
+0.03*
+0.09
+0.21
+Dancers introduction
+19:30:55
+19:35:45
+291
+1.30
+0.19
+–0.08
+0.29
+Lead dancer1
+19:35:46
+19:56:17
+1232
+2.19
+0.03
+0.06
+0.14
+Group dance
+19:56:18
+20:13:39
+1042
+0.44
+0.66
+–0.01
+0.15
+Lead dancer 1
+20:13:40
+20:17:50
+251
+2.18
+0.03*
+0.14
+0.32
+Group dance
+20:17:51
+20:30:00
+730
+2.63
+0.01*
+–0.10
+0.19
+Lead dancer 1 ‑ introduction to audience
+20:30:01
+20:33:28
+208
+0.02
+0.98
+0.00
+0.35
+Missing boy announcement
+20:33:29
+20:36:15
+167
+2.56
+0.01*
+0.20
+0.39
+Vandematram dance/world harmony
+20:36:16
+20:48:47
+752
+1.06
+0.29
+–0.04
+0.18
+Missing boy announcement
+20:48:48
+20:50:09
+82
+1.05
+0.29
+–0.12
+0.55
+Lead dancer 1
+20:50:10
+20:56:51
+402
+2.29
+0.02*
+0.11
+0.25
+Felicitation for lead dancer 1 as dance ends
+20:56:52
+21:17:12
+1221
+0.13
+0.90
+0.00
+0.14
+Narration about dance/drama
+21:17:13
+21:31:31
+859
+0.36
+0.72
+–0.01
+0.17
+Lead dancer 2 solo and team performance
+21:31:32
+21:41:59
+628
+2.37
+0.02*
+0.09
+0.20
+Dance drama
+21:42:00
+21:59:19
+1040
+0.82
+0.41
+–0.03
+0.16
+Dramatic scenes in dance ‑ war scenes
+21:59:20
+22:00:23
+64
+2.39
+0.02*
+0.30
+0.63
+Fire scenes in dance drama
+22:00:24
+22:13:35
+792
+0.53
+0.60
+–0.02
+0.18
+Magical tricks depicted in this scene’
+22:13:36
+22:16:43
+188
+2.24
+0.03*
+0.16
+0.36
+Yoga postures in dance
+22:16:44
+22:38:57
+1334
+0.41
+0.68
+–0.01
+0.14
+Felicitation for lead dancer 2
+22:38:58
+22:42:28
+211
+2.51
+0.01*
+0.17
+0.34
+Crowd dispersing
+22:42:29
+22:43:08
+40
+0.20
+0.84
+0.03
+0.79
+The occurrence of significant REG deviations during periods of musical band 2 (N events=117, zc=2.63, P=0.02) lead dancer 1 (N events=1232, zc=2.19, P=0.03), 
+(N events=251, zc=2.18, P=0.03) (N events=402, zc=2.29, P=0.02) group dance (N events=730, zc=2.39, P=0.008) crowd chitchatting (N events=564, zc=2.23, 
+P=0.03), missing boy announcement (N events=167, zc=2.56, P=0.01), lead dancer 2 solo and team performance (N events=628, zc=2.37, P=0.02), magical tricks 
+(N events=188, zc=2.24, P=0.03), war scenes (N events=564, zc=2.39, P=0.02), felicitation for lead dancer 2 (N events=211, zc=2.51, P=0.01) REG trend observed 
+during musical band 4 (N events=41, zc=1.83, P=0.07). *Significant at P<0.05. REG: Random event generator
+Table 3: Schedule of all activities in the torch light parade and REG event data for each torch light parade program segment
+Event - torch light parade
+Start time
+End time
+N
+zc
+P
+es
+σµ
+Full event
+17:53:05
+21:29:34
+12990
+1.41
+0.16
+0.01
+0.044
+Crowd assembling
+17:53:05
+18:06:39
+815
+1.19
+0.23
+0.04
+0.18
+Laser lights testing
+18:06:40
+18:22:53
+974
+0.83
+0.41
+0.03
+0.16
+Announcements
+18:22:54
+18:24:32
+99
+1.17
+0.24
+0.12
+0.50
+Equestrian show
+18:24:33
+19:01:46
+2234
+0.70
+0.48
+0.01
+0.11
+CM and governor arrival
+19:01:47
+19:14:39
+773
+1.76
+0.08
+0.06
+0.18
+Governor greeting bands
+19:14:40
+19:40:47
+1568
+0.02
+0.98
+0.00
+0.13
+Bands dispersing
+19:40:48
+19:49:05
+498
+0.29
+0.77
+0.01
+0.22
+Bike race show
+19:49:06
+20:20:22
+1877
+0.67
+0.50
+0.02
+0.12
+Laser beam show
+20:20:23
+20:40:13
+1272
+0.14
+0.89
+0.00
+0.14
+Torch light show
+20:40:14
+21:21:47
+2413
+2.28
+0.02*
+0.05
+0.10
+Crowd dispersing
+21:21:48
+21:29:34
+467
+0.14
+0.89
+0.01
+0.23
+The occurrence of significant REG deviations during periods of torch light parade show (N events=2413, zc=2.28, P=0.02*). REG trend observed during the periods 
+of chief minister and governor arrival (N events=773, zc=1.76, P=0.08).*Significant at P<0.05
+www.ijpphs.com
+Divya, et al.: Consciousness Correlated Collapse of Random Events
+International Journal of Preventive and Public Health Sciences  •  Jan-Feb 2016  •  Vol 1  •  Issue 5  
+31
+descriptive annotations of the surrounding activities underway. 
+Results noted that certain events corresponded with a significant 
+deviation in the REG scores. Although the hypothesis was that 
+epochs sustained attention would correspond with significant 
+REG deviations, this was not always consistent. Below, we 
+have attempted to discuss the results in comparison to previous 
+studies but also propose a new way of looking at the relationship 
+between REG and attentiveness.
+The earlier studies REG devices are found to produce 
+anomalous outputs due to synchronous directed attention 
+when deployed in various group environments. Significant 
+deviations of REG involving marathon, acrobat yoga, dance 
+performances, entertaining acts of the dance such as magical 
+tricks, war scenes, group discussion of the crowd, musical 
+band performances and torch light parade show has proved to 
+create a synchronous directed attention influencing the REG.11
+The REG also was influenced due to the momentum of 
+focused attention as observed during the periods of arrival of 
+guests, Introduction and Felicitations of the elite Artists. The 
+Inauguration of the Yoga program was followed with lighting 
+of lamp and Prayers which indicates that religious and spiritual 
+practices such as Vedic chanting,16 Bhajans, Japa19 that are 
+conducted in open, public environments have shown high 
+inter-environment variability among local consciousness and in 
+scenarios involving homogenized group and coherent individual 
+attention as a factor in Field REG effects. Similarly, significant 
+deviations in REG observed for the advance yoga techniques and 
+acrobat performances  proves that group situations impact the 
+synchronized attention of the group in influencing the outcome 
+of the REG.10,11 Studies on Yagna have proved the existence of 
+synchronous directed attention producing anomalous deviations 
+in the fire-involved activities and hence Torch Light Parade show 
+a fire-involved activity produces anomalous deviations.16 All the 
+selected events of Mysore Dasara Program reflects the role of 
+Festival atmosphere filled with positive emotions. The Synergy 
+of the matched emotions can influence REG significantly.19 
+Epoch’s of Sustained attention on these activities gives a strong 
+indication of those theatrical, musical venues, charismatic events 
+keeping the audiences deeply engaged.11
+Limitations
+Single REG was used in this study and the equipment being placed 
+stationery had its own limitation in covering different events which 
+were simultaneously happening all over different parts of Mysore. 
+Further REG data could also be analyzed for the opposite nature 
+of the events which can emotionally influence the gatherings.
+CONCLUSION
+Data from the REG were segmented to correspond to each of the 
+epochs which contained descriptive annotations of the surrounding 
+activities underway. Results noted that epoch’s sustained attention 
+would correspond with significant REG deviations and the 
+momentum of focused attention also influences the REG behavior.
+RECOMMENDATIONS
+More REG’s can be used in covering the different events happening 
+which were not possible in this study. A comparative study 
+based on nature of events (entertainment vs. spiritual) (traditional 
+performances vs. contemporary performances) (vocal to dance), 
+place (private gatherings vs. social gatherings), (verbal tasks vs. 
+physical tasks) which can give us a deeper understanding of the 
+events with a higher synchronized directed attentions.
+ACKNOWLEDGMENTS
+The Authors would like to thank Keshavamurthy for his 
+consistent moral support without him; this project would not 
+have been completed.
+REFERENCES
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+HOW TO CITE THIS ARTICLE: 
+Divya BR, Nagendra HR, Ram A. Effect of Consciousness Fields on 
+Random Events at Public Gatherings: An Exploratory Study. Int J Prevent 
+Public Health Sci 2016;1(5):26-31.

subfolder_0/Effect of bhaishajya maha yajna on human energy field and environment.txt

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+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+1
+Effect of Bhaishajya Maha Yajna on Human
+Energy Field and Environment
+* Sushrutha S1, Krishna Madappa2, Hongasandra R Nagendra3
+PhD scholar and Asst. Professor1, Chancellor3
+Div. Yoga-Spirituality, SVYASA Yoga University, Bangalore, India1,3
+President and co-founder, ISSS, Taos, USA2
+Abstract–Objective: Positive influence of Yajna (fire ceremony) on human physiological, psychological and
+spiritual well-being and environment is mentioned in ancient Indian literature. The purpose of this study is to
+explore how Bhaishajya Maha Yajna influences the human energy field measured with Electro Photonic
+Imaging (EPI) technique to follow the response at individual level and also to observe the pollution level in
+the environment before and after. Methods: Electro Photonic Imaging method was used to assess the subjects.
+The subjects were from Kerala practicing a special type of Yoga lead by an expert, some of whom were
+actively involved and others just observing Yajna. Bhaishajya Maha Yajna was performed in outskirts of
+Bangalore, continuously for 81 hours during two consecutive years 2013 and 2014. The participants were
+assessed three times; at fixed intervals of 27 hours from the base reading. After getting informed consent
+from the participants, 29 and 21 were the sample size respectively in the two years. EPI Measurements were
+made on all ten fingertips of subjects, the patterns of light emitted from the subjects’ fingertips were digitally
+recorded and computer analyzed. Parameters including Area, Average Intensity and Entropy were calculated
+and statistically compared between three measurements. SPSS version 18.0 was used for the analysis.
+Pollution level was measured using Enviro-Tech, a standard environmental test equipment to observe the
+level of SO2, NO2 and RSPM. Results:
+Two times observations showed statistically significant positive
+changes in both years. Among three parameters Entropy was maintained constantly at a fixed level, while
+others (Area and Average Intensity) showed statistically significant changes in both years. In general, the
+changes between first and second measurements showed greater alterations than between second and third
+reading in EPI parameters. Forty three percent of reduction in Sulphur Dioxide was observed in the
+environment. Conclusions: Attending this Yajna influenced EPI parameters of finger emission patters
+significantly and thus supported the objective of the study. EPI seems to be an appropriate tool to measure
+subtle energy filed. Yajna can be one of the practices to invoke the potentials of human internal energy. The
+performance of Yajna helps in cleansing the environment of certain pollutants.
+Key words: Yajna; EPI/GDV; human energy filed; Offerings; Environment
+I. INTRODUCTION
+The scriptures of India pronounce that the goal of human existence is towards self-realization. This is also known as
+Moksha or release from our cyclic existence in this world. The attainment of Moksha is through several methods,
+one of them being the performance of Yajna. Yajna is performed in India for both one’s own spiritual advancement
+and for the welfare of humanity. This practice has being followed from time immemorial [1].
+Performance of Yajna involves offering Dravyas (sacred materials) into fire. At the initial level the offerings are of
+physical items followed by offering subtle facets of one’s being which includes emotional and intellectual aspects
+symbolically into the fire. Bhagavad Gita [4. 24-31] enumerates different Yajnas; “Some offer hearing and other
+senses as sacrifice into the fire of restraint; others offer sound and other objects of sense into the fire of senses, some
+others again offer sacrifice with the functions of senses and those of the breath (vital energy), into the fire of Yoga
+of self-restrain, kindled by knowledge” [2].
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+2
+Indian practices such as Yoga and Yajna bring stress levels to normal. Factors such as smoke coming out Yajna
+Kunda (sacred pit), correct method of chanting Veda Mantras, knowing the background concepts of tradition etc
+cause reduction in stress levels facilitating health maintenance at optimal level [3].
+Objective observations, based on research and scientific evidences during experimental field studies found Yajna to
+be one of the most economical means of purifying environmental pollution. Emissions during Yajna are not only
+non-toxic but are beneficial to the environment. Agnihotra is a very simple method of performing Yajna or offering
+oblations to fire at the transitional moments of sunrise and sunset. Sunrise and sunset are the shortest rhythmic
+cycles of nature and they leave their immediate effect on living beings [4]. Ash collected from the bottom of the
+sacred pit showed mineral value and therefore this ash has been used in agriculture farms for healthy growth of
+plants [5].
+To analyze the ash content after Agnihotra, the ash is mixed with water after 48-hour of conclusion of Agnihotra. It
+was found that Agnihotra-ash may increase the amount of extractable P in soil; this effect was also generated with a
+non-Agnihotra-ash, which was produced without chanting a mantra, and not necessarily at sunrise or sunset. There
+was particularly larger amount of P in soil when non-Agnihotra ash was produced in a copper pyramid. A possible
+explanation may be the time of soil / ash contact, which may have been too short in the two latter extraction methods
+to allow the subtle energetic forces to unfold their effects [6].
+Agnihotra research at SVYASA University showed significant changes in seed germination parameters from the
+data during three seasons, autumn, winter and summer conducted for a period of 15 days each. Four parameters, viz.
+root length, shoot length, fresh weight and dry weight were measured of seed germination. An analysis of the data
+showed that the Agnihotra sacrifice with mantra was overwhelmingly more effective in the germination process than
+control conditions [7].
+There are other studies that seem to measure emotional imprints in the environment by recording the changes in
+randomness of certain fundamental physical processes. One such instrument is known as Random Event Generator
+(REG) which records the randomness of electronic generation from a semi-conductor diode. The randomness
+changes towards more order when the system is exposed to increased-ordering in the environment. The reason for
+this may be due to positive emotions in the environment. Emotions are powerful thoughts according to Yoga. These
+powerful thoughts are cancelled when the waves associated are out of phase and the thoughts get into resonance
+when the phase and frequency are matched [8]. One of the studies could trace the significant changes between
+chanting of Gayatri Mantra and Random Thinking sessions. During Gayatri mantra chanting, REG show patterns
+that imply breaking of randomness in the surrounding environment when compared to Random Thinking session
+[9].
+The cosmic biological and psychological effects influence significantly the biological and psychical, collective and
+individual organizational processes. The cosmic connections between Man and Universe do not represent a one-
+sided action, but a mutual, meaningful, life-giving interaction, in which Man is also an active participant if
+humankind accepts the challenge of fulfilling its original, natural destination [10]. Traditional cultural practices have
+much impact on the social condition and have a role in the healing process to large extent. These practices increase
+the functional intelligence of the species as discussed by Dr. Robert [11].
+Music and other collective performances greatly influence the collective conscious level by bringing positive
+changes in the environment. With a suitable measurement method such as EPI, it is possible to observe the changes
+in the environment objectively [12].
+It is very important to show evidences from Puranas (subordinate texts for understanding deeper Vedic concepts
+and ideas) and Itihasas (history of Indian culture and practice in particular) which exhibit numerous references for
+physical and meta-physical results due to rituals such as Yajna, Yoga, Mantra, Tantra etc. The present study pays
+attention to both individual and collective changes when Yajna is performed following specific method (especially
+herbal offerings) developed by a spiritual master from southern India.
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+3
+II. MATERIALS AND METHODS
+A. Sample for EPI
+The subjects of interest for this study are members of a group led by a spiritual master from Kerala, southern India.
+These subjects are actively involved in the entire process of performing Bhaishajya Maha Yajna (BMY) by
+following certain practices: conducting brief Yajnas every month, collecting holy sticks for annual Yajna, collecting
+firewood, preparing necessary oils etc. These subjects (29 in 2013, 21 in 2014) have age ranging from 20 to 40
+(males and females), who were ready to volunteer for the study. Subjects were asked to fill the consent form to
+acquaint them with entire procedure and make sure regarding volunteering for the study without any emotional
+disturbance. Majority (70%) of the subjects were from Kerala and some (10%) of them were from the neighboring
+villages, practicing specific Yoga Module framed by Rishidev Narendran Ji, and the rest (20%) of them were newly
+introduced to this group.
+TABLE 1 – DETAILS OF SAMPLE SIZE OF YAJNA PARTICIPANTS
+Year
+Details
+Sample
+Size
+Age
+Range
+Mean
+Age
+Observers
+Active
+Participants
+2013
+Males
+26
+15 - 45
+34
+1
+25
+Females
+3
+36 - 40
+38
+0
+3
+Total
+29
+15 - 45
+34
+1
+28
+2014
+Males
+8
+19 - 40
+36
+0
+8
+Females
+13
+18 - 41
+27
+0
+13
+Total
+29
+18 - 41
+30
+0
+21
+The Electro Photonic Imaging (EPI, also known as Gas Discharge Visualization - GDV) measurement was taken
+three times from the baseline with fixed interval of 27 hours. This specific study is repeated two times in
+consecutive years Jan 2013 and Feb 2014. Both Yajnas started by 6.00 AM.
+Bhaishajya Maha Yajna
+Pre ------------------------------
+Assessment 1 ------------------- Assessment 2
+6.00 AM
+(9.00 AM) after 27 hrs
+(12.00 PM) 54 hrs
+Year 2013
+24.01.2013
+25.01.2013
+26.01.2013
+Year 2014
+21.02.2014
+22.02.2014
+23.02.2014
+EPI was developed by Russian scientist, Dr. Konstantin Korotkov in 1996 to capture, map and analyze the
+electromagnetic field emanating from the human body in response to pulsed electrical field excitation. In response to
+the electrical stimulus given to the body (fingertip), a weak “electron cloud” forms near the surface (of the
+fingertip), and is amplified by excitation of the molecules in the surrounding
+air molecules resulting in a glow
+which is captured by an optical CCD camera system and translated into a digitized computer image.
+Traditional Chinese Medicine recognizes that images of the whole body are found in each organ or region of the
+body. Systems of complementary medicine in the west term these phenomena ‘Reflexology’, and use them in
+systems of diagnosis and massage etc. [13]. The phenomenon of fingertip diagnosis in EPI is an example of
+reflexological diagnosis applied to the fingertips, using Pranic Energy Fields, which are the media through which
+reflexological maps arise.
+EPI Test-retest reliability of baseline values have an overall variance of 0.236 and a standard deviation of 0.387.
+Variance in patterns of emission and calculated diagrams is about 10% for human fingers, and 3% for materials [14];
+hence the instrument is of acceptable quality for research and has been used in various research investigations.
+B. Samples for Enviro-Tech
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+4
+Air samples were collected from the venue of Yajna performance, 50 meters away from Yajna Kunda (dimensions;
+27 feet length and 18 feet width and 5 feet depth in elliptical shape). Collection of samples was performed before 24
+hours of Yajna (from 23.01.2013, 6.00 AM to 24.01.2013, 6.00 AM) and after (from 27.01.2013, 3.00 PM to
+28.01.2013, 3.00 PM).
+Enviro-Tech is based on CSIR-NEERI technology and is the only PM 10 sampler that conforms to Indian standards
+(BIS 5182 (Part 23): 2006). Owing to its modular design, this model (APM 460 DXNL) can be easily paired with a
+gaseous sampling attachment (for monitoring SO2, NOx, NH3, Ozone etc). It also monitors Respirable Suspended
+Particulate Matter (RSPM) concerning the health issues related to particle size in air of the surrounding area during
+respiration. Optimum level of RSPM differs from region to region within the country (Central Pollution Control
+Board, India).
+II. INTERVENTION
+Bhaishajya Maha Yajna is a ritual initiated by Rishidev Narendra Ji near Bommandahalli, Jigani, Bangalore. Two
+hundred and sixteen herbal Samits (holy sticks) were used which were collected yearlong according to a standard
+procedure. The Yajna continued for 4 days and 3 nights. There were 81 anti-social themes (such as accidents and
+violence) identified for nullifying during this Yajna. During each hour varieties of Samits were offered to counteract
+anti-social activities. Veda chanting from Rgveda and Yajurveda was continued throughout Yajna to create a
+spiritual ambience. Three types of base firewood were used. Nine types of plant based oils were offered. The name
+of Yajna itself is self-explanatory. Bhaishajya (Bhishak - medicine related) indicates the relation of the ritual for
+curative purpose at physical, pranic, psychological, social, intellectual and spiritual levels which may be personal,
+interpersonal and intrapersonal.
+Procedure of Bhaishajya Maha Yajna
+
+Preparation for BMY will start one year prior to the Yajna
+
+On every full-moon-day the volunteers collect Samits (selected sacred sticks)
+
+Sacred fire (Agni) will be brought to the venue of Yajna
+
+By 6.30 AM on the day of start of Yajna, Agni will be installed in Agni Kunda
+
+Samits will be offered every hour for a total of 81 times
+
+Three types of base firewood will be used
+
+At fixed timings deities will be invoked to receive oblations
+III. RESULTS
+A. EPI parameters
+TABLE 2 – CHANGES IN THE EPI PARAMETERS
+Descriptive Statistics
+Parameters
+Time
+6:00 AM
+9:00 AM
+12:00 PM
+Year
+Mean
+SD
+Mean
+SD
+Mean
+SD
+Area
+2013
+10756.96
+1490.40
+9357.10*
+1722.62
+9848.75
+2550.60
+Intensity
+75.26
+6.50
+69.18*
+5.21
+72.32*
+6.91
+Entropy
+1.99
+0.07
+1.96
+0.20
+1.92
+0.22
+Area
+2014
+8707.24
+901.19
+9605.37*
+751.68
+9381.43
+798.71
+Intensity
+85.66
+6.37
+90.25*
+5.32
+90.14*
+5.39
+Entropy
+2.00
+0.10
+1.99
+0.04
+1.99
+0.06
+* P<0.05.
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+5
+1) Area - A repeated measure of ANOVA showed, that for 29 people in 2013, the area (number of pixels in
+EPI images) of three measurements were statistically different, F (2, 56) = 4.406, p = 0.017, partial η2 = 0.136. The
+post-hoc analysis for three measurements confirmed the statistical difference between first measurement (10756.96
+± 1490.40) and second measurement (9357.10 ± 1722.62) p = 0.017. However in 2014, for 21 people, F (2, 40) =
+7.977, p = 0.001, partial η2 = 0.285. Post-hoc analysis showed that first measurement (8707.24±901.19) and second
+measurement (9605.37±751.68) were statistically significantly different, p = 0.001, and first measurement
+(8707.24±901.19) and third measurement (9381.43±798.71) were also statistically significant, p = 0.033.
+2) Average intensity - A repeated measure of ANOVA showed, for 29 people in 2013, the Average
+Intensity between three measurements were statistically different, F (2, 56) = 10.571, p < 0.001, partial η2 = 0.274.
+The post-hoc analysis showed the statistical difference between first measure (75.26 ± 6.50) and second measure
+(69.18 ± 5.21), p < 0.001, and second measurement (69.18 ± 5.21) and third measure (72.32 ± 6.91), p = 0.047. For
+21 people in 2014,, a repeated measures of ANOVA showed significant difference, F (2, 40) = 15.163, p < 0.001,
+partial η2 = 0.431. Post-hoc analysis showed significant difference between first measurement (85.66 ± 6.37) and
+second measurement (90.25 ± 5.32), p < 0.001, and first measurement (85.66 ± 6.37) and third measurement (90.14
+± 5.39), p < 0.001.
+3) Entropy - A repeated measure of ANOVA did not show statistical difference, for 29 people in 2013,
+between three measurements, F (2, 56) = 1.324, p = 0.274, partial η2 = 0.045. A repeated measure of ANOVA in
+2014, also for 21 people, between three measures did not show statistical difference, F (2, 40) = 0.262, p = 0.771,
+partial η2 = 0.013.
+B. Enviro-Tech results
+TABLE 3 - ENVIRO-TECH STANDARD VALUES AND EXPERIMENTAL VALUES
+Respirable Suspended
+Particulate Matter
+Sulphur Dioxide
+Nitrogen Dioxide
+Standard Values
+100 μg/m3
+80 μg/m3
+80 μg/m3
+Pre
+66
+53
+37
+Post
+109
+30
+42
+Change value
+43
+23
+5
+Percentage
+65.15 % 
+43.39 % 
+13.51 % 
+Table 3 gives standard values of Respirable Suspended Particulate Matter, Sulphur Dioxide and Nitrogen Dioxide
+along with pre-post Yajna values.
+INTERPRETATION
+1) Area: the number of pixels in the image having brightness above a pre-set threshold. It is observed that
+area shifts in diverse situations; ex – Yajna, Yoga, types of meditations. Increase in area is indicated by an increase
+number of pixels. In the two Yajna observations the data convey as follows.
+CHART 1 – LINE GRAPH OF AREA IN EPI DIAGRAM DURING MEASUREMENTS IN 2013 (LINE WITH BLUE TRIANGLES) AND IN
+2014 (LINE WITH RED SQUARES).
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+6
+In 2013 Yajna, it is observed a heightened initial start, a gradual decline and levelling as the Yajna progresses. Yajna
+of 2014 shows a lower start value compared to 2013, rapidly increasing and levelling as the Yajna progressed
+reaching similar value to 2013.
+2) Average Intensity is an evaluation of the Intensity spectrum for the pixels in the images indicating
+electro-photon discharges. We can observe average intensity shifts in diverse conditions: ex – Yoga, Yajna, types of
+meditations.
+CHART 2 – LINE GRAPH OF AVERAGE INTENSITY DURING YAJNA IN 2013(LINE WITH BLUE TRIANGLES) AND IN 2014 (LINE
+WITH RED SQUARES).
+In 2013, the Average Intensity declined slightly from the base observation and levelled. The base value was larger in
+2014 indicating the preparedness and willing of participants (all of whom have attended in 2013) to take part in
+Yajna. Then the intensity remained constant and settling to its optimal state.
+3) Entropy is an indicator of the level of chaos and disharmony in the system.
+CHART 3 – LINE GRAPH OF ENTROPY LEVELS DURING YAJNA IN (LINE WITH BLUE TRIANGLES) AND IN 2014 (LINE WITH
+RED SQUARES).
+There is a reduction in entropy in 2013. In 2014, it is observed to be stable during the Yajna.
+IV. DISCUSSION
+Bhaishajya Maha Yajna (BMY) was conducted in two consecutive years (2013 and 2014) and shows significant
+results in human energy field and environmental pollution levels. The following factors are to be considered while
+observing results due to the performance of subtle practices such as Yajna, Yoga and Tantra etc. Vedic esoteric
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+7
+practices have integrated developmental approaches rather than concentrating only on few selected individual
+aspects of entire human and environmental systems.
+In the two years of Yajna related research, we have looked at both individual levels of subtle energy and
+environmental factors related to pollution. Two devices were used: EPI system for human energy monitoring and
+Enviro-Tech for assessing environmental pollutants.
+1) Area – The results indicate that Yajna improves area (number of pixels) of the EPI images denoting high
+metabolic rate in human systems.  This would imply proper utilization of metabolic energy and optimization of
+biological processes in the body. It is seen that in both years, though separated at the start of Yajna, the area values
+tend to be normalized at appropriate value for optimal metabolism. Since BMY involves offering herbals into fire,
+smoke coming out of Kunda stirs the system towards health. Results support the logic that Yajna could be a tool for
+the better performance of the human system. Similar fact is reflected in a study where Yogasana and Yajna were
+compared for measuring stress level. Yogasana group showed below normal Activation Coefficient (AC) (0.0 to 2)
+before the practice and ended up at normal values AC (2.0 to 4.0), showing optimal stress response. Though there
+were high values of AC (4.0 to 6.0) indicating high stress level before Yajna, it came to normal values AC (2.0 –
+4.0) after Yajna [3].
+2) Average Intensity – The results show the capacity of the human system to facilitate support of any
+process towards healing. Generally both Area and Average Intensity are the measures of this ability. Heightened
+Average Intensity values in 2014 compared to 2013 values confirm that preparedness and willingness of participants
+to accelerate process of healing and energizing towards spiritual growth.
+3) Entropy – The results evidently show that reduction of Entropy in 2013 is higher than in 2014. Other
+studies also support that first time response to intervention is greater than the subsequent ones for repetitive
+practices. Participants of Yajna were so excited about performance and procedure of Yajna in 2013 that the
+reduction of Entropy was much higher than in 2014. Consistency of Entropy values was maintained in 2014
+throughout Yajna and this confirms that disharmony and chaos were not extreme but stability was established in
+human systems.
+4) Enviro-Tech – The results prove that performance of Yajna reduces certain pollutants in the air.
+Medicinal values in herbals (216 types of plants, 3 extracted oils and banyan logs as firewood) could have helped
+nature to discard pollutants especially sulphur dioxide which causes acid rain and many diseases in living organisms.
+“The colloidal molecules of cow’s ghee and other constituents could bind, attract and grab pollutants in the air. The
+seized molecules as they settle on the ground would alkalize the soil. When they come in contact with plant, they
+could stick to leaves and act as a time-release foliar nutrient. Physically, because of the ghee, the smoke could be
+electrically charged” [5]. In Ayurveda, prescription of herbals in varied dosages and combinations for different
+diseases is common. The very name and purpose of this Yajna itself aims at bringing health to all living beings in
+cosmos. However, Respirable Suspended Particulate Matter (RSPM) was high in number after the Yajna because of
+ash nanoparticles released from Yajna Kunda. This may not disturb living beings’ health; on the contrary, it could
+support Ayurvedic concept that inhalation of smoke being health promoting, especially during a Yajna. Further, as
+Ayurveda decrees Dhumapana (smoking of prescribed herbal plants) is health promoting in daily therapeutics; thus
+it is presumed that the smoke may not disturb the health of those taking part in the Yajna and might even support
+healthy outcome in people. This of course, needs to be tested further.
+V. CONCLUSION
+Yajnas and many ceremonies of Indian culture have significant influence on subtle layers of human personality.
+Spiritual growth is ensured if any practice is followed continuously and committedly. This study is one example of
+how Human energy field alters positively to external stimulus such as Yajna and any ritual if followed according to
+the procedure mentioned in the scriptures. Performing Yajna reduces certain pollutants in the environment.
+(IJIRSE) International Journal of Innovative Research in Science & Engineering
+ISSN (Online) 2347-3207
+8
+VI. SUGGESTIONS FOR FUTURE WORK
+Studies which are referred here including present study focuses on entire process of Yajna and its effect. Yajna and
+other rituals have multiple components in its performance. It would be supportive factor if the research is conducted
+on each component of the entire process such as installation of Agni, worship of different deities in different
+methods, chemical properties of materials used in Yajna, effects of different Mantras on human energy field and so
+on. Individual component study would strengthen and facilitates to specify the overall effect of Yajna.
+ACKNOWLEDGEMENT
+Authors of this article thank Rishidev Narendran Ji, Mata Sripriay Ji and entire team of Jeeva Yoga, Bangalore. We
+thank KSPCB, State Govt. Karnataka, for support in measuring pollutants’ level. We would like to thank Prof
+Ramachandra G Bhat, VC, SVYASA University and Prof TM Srinivasan for giving valuable time in editing the
+paper.
+REFERENCES
+[1]
+S. Gyanashruti, and S. Srividyananda, Yajna - A Comprehensive Survey, 1st ed. Yoga Publications Trust: Mungar, Bihar, 2006, pp.18-20.
+[2]
+S. Ramsukhdas, Srimad Bhagavadgita - Sadhaka-Sanjivini, 9th ed., Vol. I, Gita Press: Gorakhpur, 2010, pp.538-539.
+[3]
+S. Sushrutha, M. Hegde, H. R. Nagendra, and T. M. Srinivasan, “Comparative study of Influence of Yajña and Yogāsana on stress level
+as Measured by Electron Photonic Imaging (EPI) Technique”, International Journal of Science and Research, 2014, 3(8), pp.1402-1406.
+[4]
+S. Kar, “Agnihotra: The Vedic Practice for the Purification of Environment and Modification of Human Behavior”. The International
+Journal of Religion and Spirituality in Society, 2012, 2(3), pp. 69-74.
+[5]
+N. M. Rao, S. Duvvuri, H. R. Naik, G. M. Kiran, and M. G. Srivatsav, “Environmental Impacts of Homam - A Case Study (at Sridevi
+Veda Vidyalayamu, Srisailam). 2012 International Conference on Environmental Science and Technology IPCBEE vol.30, 2012 IACSIT
+Press, Singapore, pp. 83-86.
+[6]
+S. Kratz, and E. Schnug, Homa Farming - a Vedic fire for agriculture: Influence of Agnihotra ash on water solubility of soil P.
+Landbauforschung Völkenrode, 2007, 3(57), pp.207-211.
+[7]
+H. J. Devi, N. V. C. Swamy,  and H. R. Nagendra, “Effect of Agnihotra on the germination of rice seeds. Indian Journal of Traditional
+Knowledge, 2004, 3(3), pp.231-239.
+[8]
+G. T. Singh, H. R. Nagendra, and R. Nagarathna, “Effect of deep relaxation technique on the capacity to influence REG- A randomized
+control trial”, Indian Journal of Traditional Knowledge, 2009, 8(3), pp.459-463
+[9]
+N. Recca, Gayatri Mantra – A Study and Part II: Role of Gayatri Mantra in Optimizing the Random Event Generator (MSc –
+unpublished), SVYASA Yoga University: Bangalore, 2005
+[10]
+G. Attila, “The Nature of Man-Universe connections”, The Noetic Journal, 2009, 2(1), pp.52-67.
+[11]
+E. Duane, Collective consciousness and cultural healing. A report to Fetzer Institute, 1997 – unpublished.
+[12]
+K. Korotkov, D. Orlov, and K. Madappa, “New Approach for Remote Detection of Human Emotions”. Subtle Energies &Energy
+Medicine, 2009, 19(3), pp.111-125.
+[13]
+D. Tiran and H. Chummun, "The physiological basis of reflexology and its use as a potential diagnostic tool", Complementary Therapies
+in Clinical Practice, 2005, 11(1), pp.58-64.
+[14]
+K. Korotkov, B. Williams, L. A. Wisneski. “Assessing biophysical energy transfer mechanisms in living systems: the basis of life
+processes”. Journal of Alternative and Complementary Medicine. 2004, 10(1), pp.49-57.

subfolder_0/From Meditation to Dhyana_unlocked.txt

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+1
+International Journal of Yoga  Vol. 6  Jan-Jun-2013
+metabolism that goes by the well-known phrase, relaxation 
+response. Thus, in this official (and hence accepted) 
+definition, there is no mention of the deeper levels of 
+mentation reached in such states.
+A recent paper has tried to provide taxonomy for the term 
+meditation. Three categories of meditation are suggested 
+based on distinct EEG profiles they seem to project. 
+These categories are: i) focused attention (FA) (on any 
+object), ii) open monitoring (OM), and iii) “automatic 
+self-transcending” (ST).[3] In other words, the distinction 
+here is based on the underlying EEG signatures for each.
+The present term meditation is related to awareness – 
+either focused or open – when the mind is focusing within 
+an area of activity. Let us first look into the first two types, 
+namely, FA and OM. Discussion on ST is taken up toward 
+the conclusion of this note.
+AWARENESS (FA AND OM) AND DHYANA
+In awareness, at least one of the senses is active along with 
+the mind; in dhyana, all the senses are quiet; initially, mind 
+alone is active.[4] Mind in dhyana is focused toward its 
+resting place, its origin, and that is said to be “the center of 
+the being.” The symbolic lotus bud in the heart is usually 
+turned downward; this lotus bud turns upward and opens 
+when practices such as japa and prarthana are carried out. 
+Thus, japa (repetition of a sacred formula) and prarthana 
+(intense dedication) are the necessary prerequisites for 
+dhyana.
+Further, awareness has an end point that is related to 
+acquiring or creating worldly knowledge or perhaps a 
+touch of spiritual experience (as say, in listening to music). 
+This is still seeking experience through and for the body 
+and mind. In dhyana, we attempt to go beyond experience; 
+we are at the level of ultimate reality and we are lost in 
+that reality. This reality is not relative but an absolute one. 
+There are no words to describe this since it is an experience 
+beyond the mind. Hence, it is said in the ancient texts of 
+Asia: “He who knows does not talk.”
+Awareness takes us into likes and dislikes and to 
+analyses and perhaps synthesis. The earlier (including 
+previous life) samskaras or pre-genetic experiences 
+and thoughts arise and are made stronger or modified 
+as we seek new knowledge about the world and of 
+ourselves. Dhyana is practiced to break old samskaras; 
+it is based on total vairagya or complete detachment. All 
+Dhyana is a term used for the seventh anga (limb or 
+level) in the eight-step Yoga practice of Sage Patanjali. 
+This state is penultimate to Samadhi or “absorption.” 
+Unfortunately, the word dhyana is usually translated 
+as meditation, implying a state of abiding calm. Let us 
+briefly see what dhyana is. Earlier to practicing dhyana, 
+the relevant steps of Yoga, namely, Yama, Niyama, Asana, 
+Pranayama, Pratyahara, and Dharana should be practiced. 
+The details of these steps are explained in many books 
+dealing with the aphorisms of Sage Patanjali.[1] Yama 
+is to abstain from violence, falsehood, theft, sensory 
+overactivity, and acquisitiveness. Niyama is practicing 
+purity, contentment, austerity, study of scriptures, and 
+surrendering to a higher principle. The next two steps 
+of asana and pranayama are well known with body 
+postures and breathing facilitating proper gross and 
+subtle fluid flow (blood, lymphatic, chi, and pranic flow) 
+in the body. While practicing asana, concentration on a 
+particular principle (e.g. infinite void) is recommended. 
+While practicing pranayama, one should be in a state 
+of dharana (one pointed attention). Pursuing the above 
+limbs of Yoga, the practitioner realizes the changes in the 
+physical and mental makeup. Pratyahara is stopping the 
+flow of information from outside by turning the mind 
+inward. Dharana is maintaining a single focus in the 
+mind’s eye. Dhyana has many components; it is usually 
+translated as meditation, which does not carry the full 
+import of dhyana. Here, an attempt is made to present 
+the distinction between dhyana and meditation.
+Meditation is a generic word stretching from sitting quietly 
+to deep inward focus as practiced in many traditions. The 
+official site of National Center for Complimentary and 
+Alternative Medicine (NCCAM), USA, proclaims thus: 
+“Meditation techniques include specific postures, focused 
+attention, or an open attitude toward distractions. People 
+use them to increase calmness and relaxation, improve 
+psychological balance, cope with illness, or enhance 
+overall health and well-being.”[2] Thus, the definition of 
+meditation is based on a mental process to calm and reduce 
+psycho-physiologic load on a person due to reasons cited 
+above. The consequence of such a practice is lowered 
+From meditation to dhyana
+Editorial
+Access this article online
+Website: 
+www.ijoy.org.in
+Quick Response Code
+DOI: 
+10.4103/0973-6131.105934
+[Downloaded from http://www.ijoy.org.in on Friday, July 29, 2016, IP: 14.139.155.82]
+International Journal of Yoga  Vol. 6  Jan-Jun-2013
+2
+Srinivasan: From meditation to dhyana
+attachment to body and mind should be transcended and 
+only the motive to reach reality should light the path 
+to liberation. Another significant difference between 
+awareness practices and dhyana is this: in the former, 
+we seem to transcend the mind and seem lifeless, 
+whereas in dhyana, we are totally aware of our state. 
+The reason is as follows. Only Atma is endowed with 
+consciousness and self-awareness. It is the intelligent 
+principle activating all aspects of mind and body. Hence, 
+any state of the mind is only a transient state and even 
+a state such as deep sleep – wherein the mind seems to 
+be switched off – is indeed a state of the mind. The void 
+of deep sleep is termed jadasamadhi, a lifeless samadhi! 
+In dhyana, Atma alone shines and hence the person is 
+in a state of total awareness. In focused thought, there is 
+no awareness, let alone the total awareness experienced 
+in dhyana and samadhi states.
+In dhyana, it is important we enclose a feeling of Love 
+as the basic driving emotion. This is lacking in FA and 
+OM meditations. This Love is not comparable to love for 
+objects and people; it is at the highest level, Love for God 
+or Purusha. Like an infant feeling one with its mother, we 
+feel one with Purusha and dissolve ourselves in this feeling. 
+Focused attention takes us away from this intense feeling 
+of Love, whereas dhyana sustains on the Love for guru and 
+Purusha. As in true Love, here too we Love God for the sake 
+of God, not for any personal benefits. This Love is called 
+Bhakti and is defined as intense longing and surrender to 
+God with Love driving our longing. Thus, it may be said 
+that in dhyana, deep feeling of Love is the sustaining force 
+that binds us to Purusha.
+Dhyana is again not simply staring at an image or icon 
+of God and then closing the eyes; we try to feel one with 
+God. Without previous training in puja, etc., our effort will 
+only lead to churning the memory whereby good and bad 
+recollections surface. These memories could lead us away 
+from our goal of dhyana. Only when we feel the connection 
+and Love for God, dhyana starts. It should be noted that a 
+blankmind is not one in dhyana. When we experience an 
+object with one of our senses, it is conveyed to the mind 
+which then presents it to the Self. It is the Self or Purusha 
+that ultimately experiences the object. Mind and all its 
+derivatives are like the wires in a telephone network; 
+they just communicate but have no consciousness of their 
+own. Like the wires in this example, mind may distort the 
+message; mind adds its own component to the sensory 
+data based on its biases and preferences. Mind is always 
+dynamic, seeking outlet to its fantasies and resting never. 
+Note that mind could be fluctuating all the time though it 
+is devoid of consciousness; the waves in an ocean are not 
+intelligent, yet they are active all the time due to many 
+extraneous reasons.
+The model presented in Yoga Sutras is as follows. Mind 
+interacts with the world and this interaction has three 
+components; they are: the mind itself, the object, and 
+the process of interaction. A term samapatti is used to 
+distinguish the three modes.[5] The object, the mind, or the 
+process of observation could be the focus in each type of 
+samapatti. In FA the object is in focus, while in OM the 
+process is being observed. In automatic self-transcendence 
+(ST), it is likely that the mental modifications are arrested. 
+ST starts with japa and dedication. As we advance in 
+meditation practice, japa (on a mystical syllable) also falls 
+off. The author says:
+“The category of automatic self-transcending is marked 
+by the absence of both (a) focus and (b) individual 
+control or effort…. Focus and monitoring experience are 
+active mental processes, which keep the brain engaged in 
+specific processing – individual activity keeps the mind 
+from transcending. Thus, automatic self-transcending 
+appears to define a class of meditations distinct 
+from both focused attention and open monitoring” 
+ 
+(3, p. 1111).
+With concentration on a mystical mantra, and with 
+Love and dedication to a higher principle, the person 
+is moving from meditation to dhyana! Purusha in Yoga 
+or Self shines of its own accord to a person in deep 
+dhyana and the person is ready for samadhi states. 
+Thus, the taxonomy proposed[4] is of great interest to 
+authenticate the Yogic model of interaction of the mind 
+with the external world and the ways to transcend its 
+workings to reach a state of oneness with the Self. This 
+is the starting point of deep dhyana and a requirement 
+for liberation.
+Thus, it is seen that there is a distinction between 
+meditation and dhyana. As many researchers have 
+reported, meditation is to calm the body–mind complex, 
+reduce stress, and achieve normal homeostasis. Meditation 
+may also confer a glimpse of “bliss” that advanced yogis 
+report. Unless there is deep-seated Love and reverence 
+for an eternal principle, meditation may not be translated 
+as dhyana.
+T. M. Srinivasan
+Swami Vivekananda Yoga Anusandhana Samsthana 
+ 
+(a Yoga university), #19, Eknath Bhavan,Gavipuram, 
+ 
+KG Nagar, Bangalore - 560 019, India. 
+E-mail: editor@ijoy.org.in
+REFERENCES
+1.	
+Devananda SV. “Meditation and Mantras”. N.Y, USA: OM Lotus Publishing 
+Company; 1981.
+2.	
+NCCAM; Web site: Available from: http://www.nccam.nih.gov/cam basics 
+[Last accessed on 2012 July 15].
+3.	
+Travis F, Shear J. Focused attention, open monitoring and automatic self-
+transcending: Categories to organize meditations from Vedic, Buddhist and 
+[Downloaded from http://www.ijoy.org.in on Friday, July 29, 2016, IP: 14.139.155.82]
+3
+International Journal of Yoga  Vol. 6  Jan-Jun-2013
+Srinivasan: From meditation to dhyana
+How to cite this article: Srinivasan TM. From meditation to dhyana. 
+Int J Yoga 2013;6:1-3.
+Chinese traditions. Consciousness and Cognition, Vol. 19. Elsevier; 2010. 
+p. 1110 -8.
+4.	
+Bhajanananda A. Dhyanam (in Tamil), Sri Ramakrishna Mutt Publications, 
+Chennai 600004, India, 2006. This is an excellent source for understanding 
+dhyana and many teachings of Yoga and Upanishads.
+5.	
+Srinivasan TM. "Yoga Sagara Saram", Bangalore, India: Swami Vivekananda 
+Yoga Prakasana; 2011. p. 106-7.
+[Downloaded from http://www.ijoy.org.in on Friday, July 29, 2016, IP: 14.139.155.82]

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+International Journal of Yoga  Vol. 3  Jan-Jun-2010
+2
+REFERENCES IN THE UPANISHADS
+Om is the name or symbol of God (Ishwara, Brahman).[2] 
+Om covers the whole threefold experience of man. It is the 
+combination of three letters, namely, A, U, and M.[3] “
+A
+” 
+represents the physical plane. “U” represents the mental 
+and astral plane, the world of intelligent spirits, and all 
+heavens. “M” represents the whole deep-sleep state, which 
+is unknown even in our wakeful state.[3] This concept 
+has been well described in various Indian scriptures. In 
+Mandukya Upanishad, it has been described that Om is 
+the syllable of the past, the present, and the future.[4] From 
+the original sound, Om, all things become manifest as its 
+extension embodiments.[4]
+The analogy in Mundaka Upanishad describes that Om is 
+the bow; the soul is the arrow; and Brahman is the target. 
+The target is attained by an unerring man. One should 
+become one with the target just like an arrow. This is to 
+become one with the imperishable by eliminating the ideas 
+of the body, ego, prana, hence being the self with nothing 
+less than union with the absolute.[5]
+REFERENCES TO OM IN THE SCRIPTURES
+General
+Symbolism has a place in spirituality. Healing methods 
+based on altered states of consciousness are common in 
+spiritual or shamanic traditions but escape neuroscientific 
+explanations based on classical cognition.[1] They are 
+described here as a “perceptual-cognitive-symbolic” 
+characteristic of ordinary states of consciousness. 
+Another channel source of information processing, called 
+“direct-intuitive-nonlocal,” characteristic of nonordinary 
+states of consciousness is required to be introduced 
+for interpretation. The first one is capable of modeling 
+via symbolism and is more culturally bound due to its 
+psycholinguistic features. The second one lacks symbolism; 
+therefore, the first one has more transcultural similarity, 
+though culture-specific transliteration may occur. 
+Among many symbols used, Om is one of the fundamental 
+symbols used in the yoga tradition.
+Background: In Indian scriptures the sacred syllable Om is the primordial sound from which all other sounds and creation 
+emerge which signifies the Supreme Power. 
+Aims: To explore the significance of the syllable OM from ancient texts and effects of OM meditation in contemporary science. 
+Descriptions from ancient texts: The descriptions of Om have been taken from four Upanisads (Mundaka, Mandukya, 
+Svetasvatara, and Katha), the Bhagvad Gita, and Patanjali’s Yoga Sutras.
+Scientific studies on Om: Autonomic and respiratory studies suggest that there is a combination of mental alertness with 
+physiological rest during the practice of Om meditation. Evoked potentials studies suggest a decrease in sensory transmission 
+time at the level of the auditory association cortices, along with recruitment of more neurons at mesencephalic-diencephalic levels. 
+Conclusion: It is considered that a person who realizes Om, merges with the Absolute. Scientific studies on Om suggest that 
+the mental repetition of Om results in physiological alertness, and increased sensitivity to sensory transmission.
+Keywords: Om; upanisads; patanjali’s yoga sutras; autonomic variables. 
+ABSTRACT
+Meditation on OM: Relevance from ancient texts and 
+contemporary science
+Sanjay Kumar, HR Nagendra, NK Manjunath, KV Naveen, Shirley Telles
+Department of Yoga Research, Indian Council of Medical Research Centre for Advanced Research in Yoga and Neurophysiology, SVYASA, 
+Bangalore, India
+Address for correspondence: Dr. Shirley Telles,
+Patanjali Yogpeeth, Maharishi Dayanand Gram, Bahadrabad, 
+Haridwar - 249 402, Uttarakhand, India. 
+E-mail: shirleytelles@gmail.com
+DOI: 10.4103/0973-6131.66771
+Review Article
+www.ijoy.org.in
+[Downloaded free from http://www.ijoy.org.in on Tuesday, October 26, 2010, IP: 110.234.115.114]
+3
+International Journal of Yoga  Vol. 3  Jan-Jun-2010
+Om meditation in ancient texts and contemporary science
+Svetasvatara Upanishad describes that Om is like the fire 
+which though potentially present in firewood is not seen 
+until two sticks are rubbed against each other. The self is 
+like that fire; it is realized by constant awareness of the 
+sacred syllable Om. Let the body be the stick that is rubbed 
+and Om be the stick that is rubbed against. Then the real 
+nature is realized which is hidden within, just as fire in a 
+sense hidden in the wood.[6]
+REFERENCES IN PATANJALI’S YOGA SUTRAS
+Patanjali’s Yoga Sutras (PYS) is one of the classical yoga texts 
+in which the explanation about Om is well defined.[7] In PYS, 
+there is a single direct mention about Pranava (Om). That is 
+Tasya vachakah pranavah (Ch: I; V: 27). This literally means 
+that pranava is virtually Ishwara or Om, where Ishwara 
+is the word denoting God. Even though there is only one 
+mention about Om in PYS, the definition of Ishwara and 
+the attributes are given in PYS Chapter I, Verses 24-26. In 
+Sutra 24, it is said Klesakarmavipakasayairaparaamrstah 
+purusavisesa Isvarah (Ch: I; V: 24). This means that 
+God is unique, untouched by affliction, acts, and their 
+consequences. In Sutra 25, it is said Tatra niratisayam 
+sarvajnabijam (Ch: I; V: 25); this means that in God there is 
+the root for endless omniscience. This description is taken 
+further in Sutra 26. The Sutra says Purvesamapi guruh 
+kalenanavachchhedat (Ch: I; V: 26). This means that since 
+Ishwara is not limited by time, He is the original guru or 
+the guru of the earliest guru. 
+Since PYS has described pranava (Om) as Ishwara, 
+it is interesting to note that Sutra 28 describes what 
+sadhana requires for Ishwara realization. Sutra 28 states 
+Tajjapastadarthabhavanam (Ch: I; V: 28). This means that 
+mental repetition of Om (although Om is not specifically 
+mentioned) should be carried out while dwelling on 
+its meaning.[8]
+REFERENCES IN THE BHAGVAD GITA
+Bhagvad Gita describes Krishna’s instructions to Arjuna 
+just before the great war on the battlefield of Kurukshetra. 
+[9] 
+Om is the central element in Krishna’s exposition of 
+spiritual life and practice, speaking from his perspective 
+as the infinite being, enumerating his major manifestations 
+and embodiments. The meaning is that Om is nothing 
+less than the supreme consciousness; so there can be 
+nothing greater or a subject more important than Om. This 
+is illustrated as “One who is engaged in the practice of 
+concentration, uttering the monosyllable Om (the Brahman 
+or consciousness) who remembers it always, he attains the 
+supreme goal.[9]
+Summary 
+The sacred syllable Om is the primordial sound from 
+which all other sounds and creation emerge. It underlies 
+all phonetic creations. The utterance of Om, consisting of 
+the three letters A, U, and M, covers the whole process of 
+articulation. It is like the sound of a gong that gradually 
+tapers to a point and merges in silence. One who attains 
+Om, merges with the Absolute.
+Yoga teachings consider the syllable Om to be the force 
+behind all thoughts. Either chanting or thinking about 
+Om is anecdotally reported to cause a quiet mental state. 
+SCIENTIFIC STUDIES ON OM
+General 
+It is generally recognized that experiencing a yoga 
+practice is of great importance for all yoga techniques. 
+The physiological and psychological effects of practicing 
+meditation on Om have been studied. In Om meditation, 
+the meditators first concentrate on a picture of Om and then 
+mentally chant mantra Om effortlessly; this finally leads to 
+a state devoid of effort and focusing, and is characterized 
+by blissful awareness.[10]
+STUDIES ON AUTONOMIC AND RESPIRATORY VARIABLES
+The autonomic and respiratory variables were studied in 
+seven experienced Om meditators (with the experience 
+ranging from 5 to 20 years). Each subject was studied in 
+two types of sessions–meditation (with a period of mental 
+chanting of Om) and control (with a period of nontargeted 
+thinking). The meditators showed a statistically significant 
+reduction in the heart rate during meditation compared 
+to the control period. During both types of sessions, there 
+was a comparable increase in the cutaneous peripheral 
+vascular resistance. This was interpreted as a sign of 
+increased mental alertness even while being physiologically 
+relaxed. 
+[11] Subsequently, a comparison study was done to 
+see the physiological effects which reported that when 
+repetition of Om was compared with the repetition of One 
+in 12 meditators, there was a difference in the autonomic 
+and respiratory responses. Both types of sessions resulted in 
+a decrease in the heart and breath rates, but the repetition 
+of Om alone reduced the skin resistance, suggesting a subtle 
+change in the mental state, related to the significance of 
+the syllable.[12]
+Yoga mantras and prayers have been found beneficial for 
+many physiological and psychological functions of the body. 
+[13] 
+A study was conducted to test whether rhythmic formulae, 
+namely, recitation of the rosary and yoga mantras can 
+synchronize and reinforce inherent cardiovascular rhythms 
+and modify baroflex sensitivity. There were 23 healthy 
+volunteers. It was observed that during both prayers and 
+mantras, there was an increase in the synchronicity of 
+cardiovascular rhythms when they were recited six times a 
+[Downloaded free from http://www.ijoy.org.in on Tuesday, October 26, 2010, IP: 110.234.115.114]
+International Journal of Yoga  Vol. 3  Jan-Jun-2010
+4
+Kumar, et al.
+minute. There was also an increase in baroflex sensitivity. 
+These findings suggested that the recitation of the rosary and 
+certain yoga mantras, at specific frequencies, induce favorable 
+psychological and physiological effects. 
+In summary it was observed that there is cognitive 
+involvement and a combination of mental alertness with 
+physiological rest during the practice of Om meditation. 
+Also, various mantras and prayers have been found 
+to be useful in inducing a state of psychological and 
+physiological well-being. 
+STUDIES ON EVOKED POTENTIALS IN EXPERIENCED 
+MEDITATORS
+In an early study, middle latency auditory evoked 
+potentials (0-100 ms range) were examined in seven 
+proficient subjects before and during the practice of Om 
+meditation. 
+[14] Such a study helped in understanding how 
+neural processing at various levels could change differently 
+during a meditation practice in which thoughts are focused 
+on a word or phrase without a conscious effort to do so 
+(i.e., meditation on the syllable Om). Similar records were 
+also obtained in seven age-matched “naive” subjects before 
+and during a control period which involved sitting with 
+eyes closed, and with no special instructions for focusing 
+their thoughts. However, there was a small but consistent 
+reduction in the peak latency of the Nb wave (the maximum 
+negativity occurring between 35 and 65 ms). This reduction 
+was observed consistently during three repeat sessions 
+of each subject, while the “naive” subjects did not show 
+this change. These results suggest that during meditation, 
+neural processing at the middle latency auditory evoked 
+potentials level does change and the intersubject variability 
+of middle latency auditory evoked potentials precludes 
+using them as the method of choice for assessing the effects 
+of meditation. Hence middle latency auditory evoked 
+potentials demonstrate small, yet significant changes in 
+the neural activity during meditations. 
+A subsequent study assessed the effects of OM meditation 
+on middle latency auditory evoked potentials. The 
+experienced meditators showed a significant increase in 
+the peak amplitude of the Na wave (the maximum negative 
+peak between 14 and 18 ms) during the meditation with 
+a significant decrease in the Na wave peak amplitude 
+during the control session [Figure 1]. Hence during mental 
+repetition of a meaningful syllable (Om) and of a neutral 
+syllable (One), neural changes occurred at the same level 
+(possibly diencephalic) though in opposite directions. To 
+detail this, a significant increase in the peak amplitude 
+of the Na wave occurred during mental chanting of Om 
+compared to a significant decrease in the Na wave peak 
+amplitude during a control period of mental chanting of 
+a neutral syllable One. It is recognized that an increase in 
+amplitude is correlated with an increase in the number of 
+neurons recruited, whereas a decrease in amplitude has the 
+reverse connotations. 
+Studies conducted by Telles and Desiraju and Telles et al. 
+reported changes in peak latencies of middle latency 
+auditory evoked potential components which reflect 
+changes at subcortical and primary auditory cortex 
+levels. These were suggestive of a decrease in sensory 
+transmission time at these neural levels during the practice 
+of meditation on Om.[14,15] 
+Summary
+Scientific studies on Om suggest that the mental 
+repetition of Om results in a physiological state at one 
+time characterized by reduced physiological alertness, 
+increased sensitivity as well as synchronicity, as well 
+as changes at specific levels along the auditory pathway 
+suggestive of increased sensitivity to sensory transmission.
+CONCLUSION
+The utterance of Om consisting of the three letters A, U, 
+and M covers the whole process of articulation. This 
+sound represents the primal vibration from which all other 
+sounds and creation emerge. It is considered that one who 
+attains Om, merges with the Absolute. Scientific studies 
+on Om suggest that the mental repetition of Om results 
+in physiological alertness, increased sensitivity as well 
+as synchronicity of certain biorhythms, and an increased 
+sensitivity to sensory transmission.
+REFERENCES
+1.	
+Frecska E, Luna LE. Neuro-ontological interpretation of spiritual experiences. 
+Neuropsychopharmacol Hung 2006;8:143-53.
+Figure 1: Experienced meditattors versus non-meditators:Importance of 
+motivation. (Typical example of AEP-MLRs during meditation in an experienced subject 
+(left,12 years experience) and a novice (right, 10 days experience). Telles et al. 1994, Internal 
+J. Neurosci.)
+[Downloaded free from http://www.ijoy.org.in on Tuesday, October 26, 2010, IP: 110.234.115.114]
+5
+International Journal of Yoga  Vol. 3  Jan-Jun-2010
+2.	
+Chinmayanada, Swami. Katha Upanisad. Mumbai: Central Chinmayananda 
+Mission; 2002.
+3.	
+Sivananda Swami. Japa Yoga A comprehensive treatise on Mantra-Sastra. 
+Himalayas, India: A Divine Life Society Publication; 2005.
+4.	
+Chinmayananda Swami. Mandukya Upanishad. Mumbai: Sachin publishers; 1984.
+5.	
+Gamabhiranada Swami. Mundaka Upanishad. Calcutta: Advaita Ashram;1995.
+6.	
+Gamabhiranada Swami. Svetasvatara Upanishad with the comentary of 
+Shankarachanrya. Calcutta: Advaita Ashram; 1986.
+7.	
+Taimini IK. The Science of Yoga. Madras, India: The Theosophical Publishing 
+House; 1986.
+8.	
+Satyananda Saraswati Swami. Four Chapters on Freedom. Bihar, India: Bihar 
+School of Yoga; 1976.
+9.	
+Madhusudhan Saraswati, Gambhiranada Swami. Bhagavad Gita. Himalaya: 
+Advaita Ashrama; 1998. 
+10.	 Nagendra HR, Telles S, Bhat RG, Swami NVC, Nagarathna R, Iyengar RN, 
+Nath NCB, Venkatram R. Yoga Instructor’s course - Self Instruction Material. 
+Bangalore: Swami Vivekannanda Yoga Prakashana; 1999.
+11.	
+Telles S, Nagarathna R, Nagendra HR. Autonomic changes during ‘OM’ 
+meditation. Indian J Physiol Pharmacol 1995;39:418-20. 
+12.	 Telles S, Nagarathna R, Nagendra HR, Autonomic changes while mentally 
+repeating two syllables-one meaningful and the other neutral. Indian J Physiol 
+Pharmacol 1998;42:57-63. 
+13.	 Bernardi L, Sleight P, Bandinelli G, Cencetti S, Fattorini L, Wdowczyc­
+Szulc J, 
+et al. Effect of rosary prayer and yoga mantras on autonomic cardiovascular 
+rhythms: Comparative study. Br Med J 2001;323:22-9.
+14.	 Telles S, Desiraju T. Recording of auditory middle latency evoked potentials 
+during the practice of meditation with the syllable ‘OM’. Indian J Med Res 
+1993;98:237-9.
+15.	 Telles S, Nagarathna R, Nagendra HR. Alterations in auditory middle latency 
+evoked potentials during meditation on a meaningful symbol “OM”. Int J 
+Neurosci 1994;76:87-93.
+Om meditation in ancient texts and contemporary science
+[Downloaded free from http://www.ijoy.org.in on Tuesday, October 26, 2010, IP: 110.234.115.114]

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+1
+© 2021 International Journal of Yoga - Philosophy, Psychology and Parapsychology | Published by Wolters Kluwer - Medknow
+Prana: The Functional Basis of Life
+infinite power, freedom, knowledge, and bliss limits to 
+grosser fields of Jagat. The basic cause of activity is 
+the prarabdha karma, impression which we potentially 
+carry from previous births. At a given time, in order for 
+us to experience a particular type of prarabdha karma, 
+let us say a disturbance, all the koshas will reconfigure 
+in order to support that imbalance and this process is 
+supported by the Prana. For example, in order to help 
+manifest an imbalance at vijnanamaya kosha, the Prana 
+will support the manifestation of a disturbing thought; 
+similarly at the manomaya kosha, the prana will 
+reciprocate this pattern by supporting the manifestation 
+of disturbing emotions; and further down will support 
+pranic imbalance at pranamaya kosha, and physical 
+ailments and other disturbing physical symptoms at the 
+annamaya kosha. All these expressions are supported 
+by the prana. We can say that the innate intelligence 
+endowed to prana imparts the needed “functional 
+intelligence” corresponding to the various koshas. In a 
+similar analogy, the electromagnetic spectrum, which 
+has infrared, radio waves, and other fields on the lower 
+frequency side of the spectrum; and ultraviolet, X‑rays, 
+cosmic rays, and matter, on the higher frequency side of 
+the spectrum, depict the evolution from subtle to gross. 
+Energy is directly proportional to frequency, and as the 
+frequency increases, more waves are packed in a small 
+space, giving rise to matterness. This journey from subtle 
+to gross is always associated with reduction in degrees 
+of freedom. Matter is said to have less inherent freedom 
+compared to energy fields. Similarly, we can extrapolate 
+comparison to pranic evolution, from gross mineral 
+world, to vegetable kingdom, to animal kingdom, to 
+human beings to superhuman beings, characterized by 
+higher degrees of freedom in the expression of prana.[1]
+One of the characteristic features of growth is gaining 
+mastery over prana. But how do we attain mastery? 
+All the physiological functions in the human body 
+like breathing, thinking, etc., are controlled by the five 
+pranas in the pranamaya kosha. The first step toward 
+mastery in Yoga is to move from gross perceptions in 
+the form of awareness of the physical bodily functions 
+to subtle dimensions of the pranic body. An aid in this 
+process of transformation is the awareness embedded 
+with attention. Awareness is a sense of meta‑observation, 
+and attention is a sense of focused presence. This state 
+of mind can help to increase the sensitivity of our sense 
+organs. In Pranic Energization Technique  (PET),[2] one 
+of the techniques to bring balance and harmony in the 
+pranic field, the practice starts with a sense of touch, 
+systematically feeling the vyaana and go to experience 
+Editorial
+In search of reality, over the last centuries, scientists 
+starting from Newton and Descartes have systematically 
+unraveled the mysteries of this creation. We are now 
+in a fortunate position to understand almost everything 
+about the physical world. Both the structure and laws 
+of creation have been discovered. Energy as the basic 
+fabric of the whole world and classical and quantum 
+mechanics as the laws of the gross and subtle dimensions 
+of the world, have been well accepted. Science is 
+now progressing toward fathoming the laws related to 
+biological systems. It took four centuries to understand 
+the gross universe, and we do not know how long it 
+would take to understand the whole creation, perhaps 
+several more centuries.
+India had its history of such search for millions of 
+years and can give directions to modern science. As 
+per Upanishads, which form the texts of the ancient 
+sciences, it is understood that there are two dimensions 
+of creation  –  the everchanging manifest world called 
+Jagat and the unchanging original entity called the 
+Brahman. Jagat is merely a manifestation of the ultimate 
+reality called as Brahman. When Jagat manifests from 
+its source, the source remains untouched. Both the Jagat 
+and the Brahman are considered to be infinite.
+pU[Rmd> pU[Rimd<pU[aRTpU[RmudCyte,
+pU[RSy pU[Rmaday pU[Rmevaviz:yte.
+pürëamadaù pürëamidaà pürëätpürëamudacyate |
+pürëasya pürëamädäya pürëamevävaçiñyate 
+|| (éçopaniñat)
+In this process of evolution from the unmanifest 
+Brahman to the manifest Jagat, Prana forms the basic 
+fabric, and it supports the whole spectrum of creation.
+àa[Syed<vze sv¡ iÇidve yt! àitiótm!,
+matev puÇan! r]Sv ïIí à}a<c ivxeih n #it. 2.13.
+präëasyedaà vaçe sarvaà tridive yat pratiñöhitam |
+mäteva puträn rakñasva çréçca prajïäà ca vidhehi na iti 
+|| (praçnopaniñat 2.13)
+Prana in its causal state is considered to be associated 
+with 
+anandamaya 
+kosha, 
+and 
+from 
+that 
+state, 
+grossification takes place to emerge as vijnanamaya, 
+manomaya, pranamaya, and annamaya kosha, with 
+prana as its underlying fabric. Prana, therefore, is like 
+the underlying electricity which lightens all the light 
+with different shapes and colors. During this process 
+of evolution, prana from its subtler causal state of 
+[Downloaded free from http://www.ijoyppp.org on Monday, June 6, 2022, IP: 136.232.192.146]
+Nagendra: Prana and life
+2
+International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 9  ¦  Issue 1  ¦  January‑June 2021
+other aspects of prana in the subtle body. Throughout 
+the practice, awareness and attention are very essential 
+as they help in conscious redistribution of prana in the 
+system and attain balance and harmony. It has been 
+shown that in an experiment, adopting prana mudra 
+and merely focusing the attention has led to change 
+in bioenergy measured using electrophotonic imaging 
+technique.[3] The imbalances in pranamaya kosha, at all 
+the five aspects of prana  (prana, apana, vyana, udana, 
+and samana), and at other koshas are first recognized 
+and corrected using the available freedom exercised 
+while channelizing prana in the practice of PET. Among 
+many applications of PET, the use of PET to deal with 
+faster healing of fractured bones highlights its efficacy.[4]
+In a previous editorial article titled, “Exploration of 
+Prana: The future of yoga research,”[5] it was shown 
+that attempts to unravel the structure and laws of prana 
+are going on. A  question whether epigenetic concepts 
+can throw light to the understanding of prana is worth 
+considering. It is well known that genetic changes can 
+influence protein synthesis, and thereby many vital 
+physiological functions. Epigenetic changes influence 
+expression of genes either by their upregulation 
+or downregulation, which can tangibly express as 
+physiological and behavioral changes. External factors 
+of lifestyle like diet and exercise are shown to influence 
+epigenetic changes.[6] Mindful practices like Vipassana, 
+Yoga, Tai Chi, and Quadrato Motor Training have been 
+reported to positively impact well‑being.[7] In fact, 
+they can be considered as emotional and attentional 
+regulatory practices, which, by inducing a state of 
+greater inner silence, allow the development of increased 
+self‑awareness. Inner silence can therefore be considered 
+a powerful tool to counteract the negative effects of 
+overabundant environmental disturbances; thanks to 
+its power to relieve stress‑related symptoms. As many 
+of these positive outcomes rely on physiological and 
+biochemical activities, there has been more research 
+work carried out to understand the molecular and 
+epigenetic mechanisms influenced by different mindful 
+practices.
+A key factor in these mindful practices is conscious 
+awareness which enables the prana to be consciously 
+redistribute and harmonize the system. Hence, we can 
+assume that mastering pranic balance may help regulate 
+epigenetic changes and thereby bringing homeostasis in 
+the system. Thus, the study of prana and its influence on 
+various biological systems is a potent area of research, 
+and we can reap significant benefits for clinical practices.
+H R Nagendra
+Chancellor, Swami Vivekananda Yoga Anusandhana 
+Samsthana, 19, Eknath Bhavan, Gavipuram Circle, K.G. Nagar, 
+Bengaluru ‑ 560 019, Karnataka, India. 
+E‑mail: chancellor@svyasa.edu.in
+Submission:  09-01-2021,  Revision:  18-02-2021, 
+Acceptance:  19-02-2021,  Publication:  17-03-2021
+References
+1.	
+Nagendra  HR. Pranayama: The Art and Science. 2nd ed. 
+Bengaluru: Swami Vivekananda Yoga Prakashana; 1999.
+2.	
+Nagendra 
+HR. 
+Pranic 
+Energization 
+Technique‑Practice. 
+Bengaluru: Swami Vivekananda Yoga Prakashana; 2014.
+3.	
+Kumar KS, Srinivasan TM, Ilavarasu J, Mondal B, Nagendra HR. 
+Classification of electrophotonic images of yogic practice of 
+mudra through neural networks. Int J Yoga 2018;11:152‑6.
+4.	
+Oswal  P, Nagarathna  R, Ebnezar  J, Nagendra  HR. The effect 
+of add‑on yogic prana energization technique  (YPET) on 
+healing of fresh fractures: A  randomized control study. J Altern 
+Complement Med 2011;17:253‑8.
+5.	
+Nagendra  HR. Exploration of prana : The future of yoga 
+research. Int J Yoga Philos Psychol Parapsychol 2019;7:27.
+6.	
+Kanherkar RR, Bhatia‑Dey N, Csoka AB. Epigenetics across the 
+human lifespan. Front Cell Dev Biol 2014;2:49.
+7.	
+Venditti  S, Verdone  L, Reale  A, Vetriani  V, Caserta  M, 
+Zampieri M. Molecules of silence: Effects of meditation on gene 
+expression and epigenetics. Front Psychol 2020;11:1767.
+Access this article online
+Quick Response Code:
+Website: www.ijoyppp.org
+DOI: 10.4103/2347-5633.311398
+This is an open access journal, and articles are distributed under the terms of the 
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+others to remix, tweak, and build upon the work non-commercially, as long as 
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+How to cite this article: Nagendra HR. Prana: The functional basis of life. 
+Int J Yoga - Philosop Psychol Parapsychol 2021;9:1-2.
+[Downloaded free from http://www.ijoyppp.org on Monday, June 6, 2022, IP: 136.232.192.146]

subfolder_0/Siddhi as Expounded in Patanjali Yoga Sutra...txt

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+International Journal of Yoga and Allied Science (ISSN: 2278 – 5159) 
+Volume: 10, Issue: 1 ; Jan-June 2021 (81-84) 
+An international, refereed peer-reviewed, half-yearly, open access, multidisciplinary journal 
+81 
+ 
+ 
+ 
+Frontiers 
+Siddhi As Expounded In Pataïjali Yoga Sütra 
+Radha Soneji1, Alex Hankey2, MK Sridhar3 & HR Nagendra4,  
+1. PhD Scholar,  Swami Vivekananda Yoga Anusandhana Samsthana, Bengaluru,  Deemed to be 
+University  
+2. Professor of Biology, MIT World Peace University, Pune 
+3. Registrar, Swami Vivekananda Yoga Anusandhana Samsthana, Bengaluru 
+4. Chancellor, Swami Vivekananda Yoga Anusandhana Samsthana, Bengaluru 
+A B S T R A C T 
+Pataïjali Yoga Sütra lists forty-five siddhi, 30 in Vibhüti 
+Päda (III) and 15 in Sädhana Päda (II), which are listed 
+and their general nature discussed. 
+janmauñadhimantratapaù samädhijäù siddhayaù||IV.1|| 
+“Siddhi may already be present at birth, or may be 
+developed 
+through herbs, mantra, tapasa, or samädhi.” 
+Their relevance lies in the increasing experience of such 
+‘supernormal powers’ by the general population, as in 
+‘Telephone Telepathy’, and their seeming relevance to 
+humanity’s progress to the next stage of its spiritual path. 
+Reference is given to new physics of mind, which may 
+provide a physical theory of these phenomena, and to 
+Transpersonal Psychology in terms of which they may be 
+classified 
+© 2021 IJOYAS. All rights reserved 
+ 
+ 
+Introduction: 
+Siddhi means perfection, particularly used 
+in Pataïjali Yoga Sütra1,2 to represent 
+extra-ordinary human abilities constituting 
+natural milestones and attainments on the 
+spiritual path. The ancient yogic texts 
+describe many such abilities. Today’s need 
+is for a systematic, in-depth, exposition 
+drawing the attention of today’s academic, 
+scientific and philosophical community to 
+this ancient knowledge, for it to be 
+accepted as a natural aspect of every 
+person’s potential. One scholar to express 
+this was Père Teilhard de Chardin who 
+stated: “We are not human beings with a 
+spiritual experience, we are spiritual 
+beings having human experience.”3  
+The Sanskrit derivation of ‘Siddhi’ is from 
+‘Sidhu’, 
+meaning 
+Samradohau 
+– 
+achievement or accomplishment. To put it 
+simply, Siddhi can be stated as follows: 
+starting from the word Sädhanä, ‘to 
+practice’, the practitioner is known as a 
+Sädhakä; the object of practice is known as 
+Sädhya; and, when the Sädhanä has 
+matured, results accomplished are called 
+‘Siddhi’. 
+Siddhi 
+are 
+considered 
+‘Supernormal’ in physical science, and 
+‘Transnormal’ in psychology. 4 
+Pataïjali Yoga Sütra2 describes 45 Siddhi 
+and their means of attainment: 30 in its 
+third 
+chapter, 
+Pädä 
+III, 
+which 
+is 
+exclusively devoted to them, and 15 
+International Journal of Yoga and Allied Sciences 
+ 
+Article history: 
+ 
+Received 21 Nov 2020 
+Revised  25 Dec 2020 
+Accepted 25 Jan 2021. 
+ 
+ 
+International Journal of Yoga and Allied Science (ISSN: 2278 – 5159) 
+Volume: 10, Issue: 1 ; Jan-June 2021 (81-84) 
+An international, refereed peer-reviewed, half-yearly, open access, multidisciplinary journal 
+82 
+ 
+effectively in Pädä II; which describes the 
+yama and niyama and elimination of kleçä 
+(See Table 1.) 
+Table 1: Siddhi according to Pataïjali Yoga Sütra 
+Sr. No. 
+P.Y.S.2 No. Practice / Samyamä on 
+Siddhi 
+1 
+2.35 
+Non-Violence 
+Abandonment of Hostility in Vicinity 
+2 
+2.36 
+Truthfulness 
+Actions follow God’s Will  
+3 
+2.37 
+Honesty 
+All Gems Present Themselves 
+4 
+2.38  
+Brahamacärya  
+Virya – Indomitable Courage  
+5 
+2.39 
+Non-Possessiveness 
+Knowledge of Birth: How & Whence 
+6 
+2.40 
+Cleanliness (Physical) 
+Indifference towards Body & Non-
+Attachment to Others 
+7 
+2.41 
+Mental Purity 
+Fit for Cheerfulness, Infusion of Self-
+Awareness & Control of Senses 
+8 
+2.42 
+Contentment 
+Unexcelled Happiness 
+9 
+2.43 
+Austerities 
+Impurities Destroyed, Perfection in 
+the Body and Sense Organs 
+10 
+2.44 
+Vedic Mantra Practice  
+Communion with Designated Deity 
+11 
+2.45 
+Complete Surrender to God 
+Perfection in Samädhi 
+12 
+2.48 
+Äsanä  
+Pairs of Opposite Cease to Impact 
+13 
+2.52 
+Präëäyäma 
+Veils of the Inner Light Destroyed 
+14 
+2.53 
+Präëäyäma 
+Mind becomes Fit for Dhäranä 
+15 
+2.55 
+Pratyahära: directing the attention to 
+the inner silence / quietness 
+Highest Mastery over Sense Organs 
+16 
+3.16 
+Three Transformations, Parinäma 
+(Nirodhä, Samädhi, & Ekägratä) 
+Knowledge of Past and Future  
+17 
+3.17 
+Word, Object and Mental Content 
+Knowledge of the Speech of All 
+Beings Arises 
+18 
+3.18 
+Direct Perception of the Impressions 
+Knowledge of Previous Births 
+19 
+3.19 
+Content of the Mind 
+Knowledge of Other’s Mind arises 
+20 
+3.21 
+Form of Body and Suspending 
+Receptivity of the Form 
+Invisible (Light is Stopped) 
+21 
+3.22 
+Sound, Touch, Taste, etc  
+Disappearance of Sound, and other 
+Tanmätra 
+22 
+3.23 
+Karma - Active and Dormant 
+Knowledge of Death, Omens 
+23 
+3.24 
+Friendliness, Compassion Happiness 
+and Indifference  
+Quality of Friendliness, Compassion, 
+Happiness and Indifference  
+24 
+3.25 
+Strength of Elephant (any animal) 
+Corresponding Strength is developed 
+25 
+3.26 
+Inner Light  
+Knowledge of Subtle, Obscure or 
+Distant objects 
+26 
+3.27 
+Sun  
+Knowledge of Cosmic Spaces 
+27 
+3.28 
+Moon 
+Knowledge of Position of Stars 
+28 
+3.29 
+Pole Star – Dhruva  
+Knowledge of Movement of the Stars 
+29 
+3.30 
+Navel Centre / Cakra 
+Knowledge of Arrangement of Body  
+30 
+3.31 
+Throat Pit 
+Mastery of Hunger and Thirst  
+31 
+3.32 
+Kurma Nadi (in middle of chest) 
+Steadiness  
+32 
+3.33 
+Light of Crown of Head (Sahasära) 
+Vision of the Masters of Yoga  
+33 
+3.34 
+Separation of Matter and Energy 
+All Psychic Powers 
+34 
+3.35 
+Heart  
+Awareness of Chitta  
+35 
+3.36 
+Distinction betw Satva & Puruña 
+Knowledge of Puruña 
+International Journal of Yoga and Allied Science (ISSN: 2278 – 5159) 
+Volume: 10, Issue: 1 ; Jan-June 2021 (81-84) 
+An international, refereed peer-reviewed, half-yearly, open access, multidisciplinary journal 
+83 
+ 
+36 
+3.37 
+Puruña or Subjective Awareness 
+Subtle Senses Hearing, Touch, Sight 
+37 
+3.39 
+Loosening of the cause of Binding 
+and by Knowledge of Passage 
+Subtle Body enters Another’s Body 
+38 
+3.40 
+By Mastering Udäna Väyu 
+Non-contact with Water, Mud, 
+Thorns, etc. and the Body Levitates 
+39 
+3.41 
+By Mastering Samäna Väyu 
+The Body Blazes 
+40 
+3.42 
+Relation betw. Hearing & Space  
+Divine Hearing 
+41 
+3.43 
+Relation of Body and Äkäça and the 
+Lightness of Cotton Wool 
+Levitation: Ability to Travel in Space 
+42 
+3.45 
+Gross, Essential Nature, Subtle & 
+Purpose of Bhutä, their relationship  
+Mastery over Bhutä is Obtained 
+43 
+3.46 
+Mastery of Panca Bhutä (3.45) 
+Añöa Siddhi, Perfection of Body & 
+Non-Obstruction of Bodily Functions  
+44 
+3.48 
+Power of Cognition, Real Nature, 
+Egoism, All Pervasiveness & 
+Purposefulness 
+Mastery over Sense Organs 
+45 
+3.53 
+Moments & Order in Succession 
+Knowledge of Distinction of 
+Absolute and Relative 
+ 
+Although they may seem supernatural, 
+Siddhis are available to all human beings 
+willing to train in subtle aspects of the 
+mind.5,6 Pataïjali Yoga Sütra; fourth Päda-
+Kaivalya Päda, Sutra 1 says, 
+ 
+janmauñadhimantratapaù samädhijäù 
+siddhayaù||IV.1|| 
+“Siddhi may already be present at birth, 
+or may be developed 
+through herbs, mantra, tapasa, or 
+samädhi.” 
+Since they cannot be explained in material 
+terms, modern scientists have largely 
+rejected them.7 Also, those with such 
+abilities have been few in number, and 
+unwilling to undergo scientific tests. 
+Repeatable 
+experiments 
+have 
+proved 
+difficult to perform8, those by J.B. Rhine, 
+founder 
+of 
+Duke 
+University’s 
+Parapsychology Laboratory, being classic 
+examples.  
+Most people with mobile phones, however, 
+have the experience of occasionally 
+knowing a caller’s identity, especially of a 
+close friend or relative, a phenomenon 
+called 
+‘Telephone 
+Telepathy’9, 
+scientifically substantiated by biologist 
+Rupert Sheldrake. Siddhis start at this 
+relatively mundane level and proceed to 
+extraordinary phenomena making Mind 
+seem more fundamental than Matter. 
+Today, the presence of many more with 
+such 
+powers, 
+recently 
+born 
+natural 
+‘Siddhä’, suggests that the time has come 
+for humanity to understand Siddhi. 10 
+This study aims to bring out knowledge of 
+Siddhi described in Yogic Sutras together 
+with a new line of understanding based on 
+modern sciences. 11 It forms part of an 
+overall study including Bhagavad Gétä and 
+Yoga Vaséñöha, etc., that should facilitate 
+humanity’s next step on its path to 
+perfection. Siddhi will be explained in 
+terms of a new physics of mind12,13, and 
+classified as advanced psychological states 
+according to Transpersonal Psychology. 14 
+ 
+References:-  
+1. Saraswati, S., & Saraswati, S. N. (2002). Four Chapters on Freedom: Commentary 
+on the yoga sutras of Patanjali (p. 400). Nesma Books India.  
+2. Shearer A. Lannoy R. (1982) Effortless Being – The Yoga Sutras of Patanjali, 
+Ashgate, Farnham, England.  
+3. De Chardin T. (1959) The Phenomenon of Man. Harper Perennial, New York N.Y.  
+International Journal of Yoga and Allied Science (ISSN: 2278 – 5159) 
+Volume: 10, Issue: 1 ; Jan-June 2021 (81-84) 
+An international, refereed peer-reviewed, half-yearly, open access, multidisciplinary journal 
+84 
+ 
+4. Maslow A.H. (1969) The farther reaches of human nature. J Transpersonal 
+Psychology, 1(1), 1.  
+5. Shearer A. Lannoy R. (1982) Effortless Being – The Yoga Sutras of Patanjali, 
+Ashgate, Farnham, England. Page 10 ?    
+6. Swanson C. (2003) The Synchronized Universe. Poseidia Press, Tucson, AZ. 
+Chaps 1&2 
+7. Swanson C. (2003) The Synchronized Universe. Poseidia Press, Tucson, AZ. Page 
+24. 
+8. Rhine J.B. (2014) ESP Extra Sensory Perception. Branden Books, Boston, Mass.  
+9. Sheldrake R. (2011) Dogs that know when their owners are coming home. 
+Broadway Books, Portland, OR. 
+10. Carroll L. Tober J. (1999). The indigo children: The new kids have arrived. Hay 
+House, Carlsbad, CA  
+11. Hankey A. (2014). Complexity biology-based information structures can explain 
+subjectivity, objective reduction of wave packets, and non-computability. Cosmos 
+and History: The Journal of Natural and Social Philosophy, 10(1), 237-250.  
+12. Wahbeh, H., Radin, D., Mossbridge, J., Vieten, C., & Delorme, A. (2018). 
+Exceptional experiences reported by scientists and engineers. Explore, 14(5), 329-
+341.   
+13. Hankey A. (2017) Yoga and the Physics of Higher States of Consciousness. Chap 
+18, in Telles S. Research-Based Perspectives on the Psychophysiology of Yoga, 
+IGI Publishers, Delhi, India.  
+14. Ferrer, J. N. (2001). Revisioning transpersonal theory: A participatory vision of 
+human spirituality. Suny Press, Albany, NY. 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 

subfolder_0/Study of Spiritual Well-Being Among Pancagavya and Non-Pancagavya Diet Population.txt

@@ -0,0 +1,532 @@
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+165 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+ 
+ 
+Original Research Article  
+     Volume 9 Issue 4  
+                 Oct – Dec 2020 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA AND NON-
+PANCAGAVYA DIET POPULATION 
+Itagi Ravi Kumara*, Neerajb 
+ 
+aAssociate Professor, Division of Yoga and Physical Sciences, S-VYASA Deemed-to-be-University, No. 19, 
+EknathBhavan, Gavipuram Circle, Kempegowdanagar, Bengaluru - 560019, Karnataka, India. Email id: 
+itagi.ravi@gmail.com 
+bMSc student, Division of Yoga and Life Sciences, S-VYASA Deemed-to-be-University, No. 19, 
+EknathBhavan, Gavipuram Circle, Kempegowdanagar,Bengaluru - 560019, Karnataka, India. Email id: 
+neeraj.amateur99@gmail.com 
+*Corresponding author's Email Id: itagi.ravi@gmail.com 
+ 
+Abstract: 
+Context: Spiritual well‐being is known as the latest dimension after the health dimensions such as physical, social 
+and psychological ones, which leads to the integration of other dimensions. Pancagavya diet based on the 
+consumption of five products from Bos indicus cow not only helps to provide physical health but also useful in 
+other aspects of life like spiritual well‐being. 
+Aims: To study the aspect of spiritual well-being among pancagavya diet and non-pancagavya diet population. 
+Material and Methods: Both male and female subjects of sample size 80 with age range between 20 to 80 years 
+were recruited from different states of India. The present study is a cross-sectional comparative study between 
+pancagavya diet and non-pancagavya diet population and had more than two years in their diet and used spiritual 
+health and life-orientation measure (SHALOM) questionnaire to measure spiritual health.  
+Statistical analysis used: Data analysis was done by using JASP software with Shapiro–Wilk test for normality, and 
+independent sample t-test was performed. 
+Results: As shown by the findings of this study, all the four domains of spiritual well-being in both the self-feeling 
+assessment and in the ideal condition except in two domains communal and environmental having noticeable more 
+mean value among pancagavya diet group compared to non-pancagavya diet group. 
+Conclusions: There was improvement in spiritual well-being among pancagavya diet group compared to non- 
+pancagavya diet group. 
+Keywords: Pancagavya Diet, Non-Pancagavya Diet, Spiritual Well-Being, Self-Feeling Assessment, Ideal Condition 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+166 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+INTRODUCTION 
+Spiritual well‐being is known as the latest dimension after the health dimensions such as 
+physical, social and psychological ones, which leads to the integration of other 
+dimensions.[1] Spiritual well‐being is regarded as one of the most important concepts in 
+patients dealing with problems and stresses caused by the disease, which plays a crucial 
+role in arousing the sense of identity, perfection, satisfaction, happiness, beauty, love, 
+respect, positive attitude, inner balance and purpose in life.[2] This aspect has two 
+dimensions existential and religious. The former is related to the attempt to understand the 
+meaning and purpose of life, while the latter refers to the relationship with a superior 
+power.[3] Gratitude and spiritual well-being are related to better mood and sleep, less 
+fatigue, and more self-efficacy.[4] There is a huge impact of diet on spiritual well-being. 
+Spiritual well-being is an important aspect in the perspective of the adherence to diet in 
+dialysis patients.[5] Nowadays many healing centers are growing emphasizing 
+vegetarianism and veganism for good health and spiritual purification. Spiritual 
+transformation deepens with the diet.[6] In the case of a non-veg diet; spiritual concerns and 
+health have superficially motivated refraining from meat.[7] Food and well-being are 
+interconnected to each other. For defining well-being; six interconnected dimensions are 
+there:-social, spiritual, emotional, physical, occupational and intellectual.[8] Food has been 
+described to be one of the specific phases of life that affects individual well-being.[9]  
+The ancient scripture has mentioned that physical body is made of food; which consist of 
+five elements (earth, water, space, air and fire).[10] The yoga scripture state about yogic diet 
+consist of wheat, rice, barley, the grain called sastika and purified food, milk, ghee, brown 
+sugar, butter, sugar-candy, honey, dry ginger, the vegetable called pataloka, and the five 
+pot-herbs (called in Samskrta Jivanti, Vastumulya, Aksi, Meghanada and Punarnava) green 
+gram and pure water. The yogin should take nourishing and sweet food mixed with ghee 
+and milk; it should nourish the dhatu’s, and be pleasing and suitable.[11] Three categories of 
+food tamasika, rajasika, and satvika based on the characteristics of food and its influence on 
+the human personality has mentioned in the bhagavadgita. The quantity of food, place, 
+time, mental state also contributes equally to maintain the positive health.[12] 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+167 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+The diet consists of pancagavya substances obtained from cow namely urine, dung, milk, 
+ghee and curd as described in Ayurveda is known as pancagavya diet[13] and used as a 
+single ingredient or in combination[14] and pancagavya acts as antimicrobial against urinary 
+track infection[15]. Harmful effects of allopathic medicines have resulted in increasing 
+popularity and acceptability of alternate novel and safer therapies like herbal, 
+bacteriophage, 
+avian 
+egg 
+antibodies, 
+panchgavya 
+therapy 
+and 
+nutritional 
+immunomodulators are gaining popularity[16,17] and panchagavya for simple and naturally 
+derived less expensive bacteriological media with antifungal effect with growth 
+promotion.[18] The cow milk consists of essential nutrients,[13] milk is an elective alternative 
+for the control of powdery mildew in organic agriculture,[19] as an antimicrobial activity 
+against urinary track infection,[20] It helps in reducing acidity, cow milk fat component is 
+potential anti-carcinogenic agent, which help in reducing chances of colon, breast and skin 
+cancer, It is specifically beneficial to heart patients by reducing formation of serum 
+cholesterol, low fat content helps one keep fit and to check obesity, natural antioxidants, 
+decrease the risk of osteoporosis through their effects on growth, milk consumption 
+enables the diabetic person to obtain the biologically highly valuable milk proteins without 
+running the risk of rise in blood glucose levels, better source of vitamin K which prevents 
+hemorrhagic disease of newborn, best for infant feeding after mother’s milk and a good 
+supplementary food for adults.[21] Cow curd is considered as digestive, nutritive and useful 
+in gastrointestinal ailments by checking or controlling the growth of harmful organism and 
+as blood purifier.[21] Cow ghee is to improve memory, voice, vision, intelligence and body’s 
+resistance to infections, exhibits antichollestric activity, and immunostimulant activity, 
+Ayurvedic practitioners believe that cow’s milk and ghee are memory enhancers, is helpful 
+for eye sight and improves digestion, it does not increase cholesterol and has no bad effect 
+on heart[21] and panchagavya Ayurvedic formulation containing E. officinalis, G. glabra, and 
+cow’s ghee is sedative in nature.[22] Cow urine distillate acts as a bioenhancer to increase 
+antimicrobial and antiproliferative activity,[23] redistilled cow urine distillate showed a high 
+level of anticlastogenic activity toward clastogen. Thus, cow urine is found to have special 
+properties that can be used in combination with different therapeutic agents to cure 
+several diseases such as tuberculosis, leprosy, and cancer,[24] fresh and photo activated 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+168 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+gomutra could be a potential source of natural antioxidant as supportive therapy in slowing 
+oxidative stress related degenerative diseases and also act as effective tool for inhibiting 
+pathogenic infections,[25] in treating bacterial infections and cancer,[26] Ayurvedic texts 
+(Sushruta Samhita, Ashtanga Sangrah and Bhav Prakash Nighantu) describe cow urine 
+(gomutra) as an effective medicinal substance/secretion of animal origin with innumerable 
+therapeutic uses such as weight loss, reversal of certain cardiac and renal diseases, 
+indigestion, stomach ache, diarrhea, edema, jaundice, anemia, hemorrhoids and skin 
+diseases including vitiligo, [27] it contains 95% water, 2.5% urea, minerals, 24 types of salts, 
+hormones, and 2.5% enzymes. It also contains iron, calcium, phosphorus, carbonic acid, 
+potash, nitrogen, ammonia, manganese, iron, sulfur, phosphates, potassium, urea, uric acid, 
+amino acids, enzymes, cytokine and lactose.[28] Cow dung has wide applications in the field 
+of agriculture like fertilizer, organic farming, seed protector, in the field of energy resource 
+like fuel, gobar gas plants, in the filed of diverse application and environmental protection 
+like floor coating, mud brick additive, smoke producer, heat source, pot cleaner, pond pH 
+balancer, purifier, pest control, and in therapeutic applications like skin tonic, tooth polish, 
+kills germs of malaria and T.B., has antiseptic and prophylactic properties and destroys 
+micro-organisms that cause disease, fermentation and putrefaction.[21] Ayurveda studies 
+have mentioned that pancagavya has the ability to remove the toxins from the body, cure 
+disease and prevent ill-health,[29] earlier study findings suggest positive changes on health 
+due to pancagavya and non-communicable diseases are affecting the life of human being 
+across the globe.[13]  In the present study to understand the effect of pancagavya and non-
+pancagavya diet on person’s spiritual well-being through spiritual health and life-oriented 
+measure (SHALOM).[30] 
+Material and Methods: 
+From different states of India subjects were recruited to pancagavya diet (PD) group and 
+non-pancagavya diet (NPD) group and its demographic details are given in Table 1. The 
+sample size was calculated based on the previous study[31] and with alpha 0.05, power 0.95, 
+effect size 0.84. Subjects adhering to PD and NPD for more than 2 years were considered. 
+Subjects with psychiatric ailments, any recent surgery, with any communicable disease, 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+169 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+and female under menstruation and pregnancy were excluded from the study. Group of PD 
+were daily directly or indirectly consumers of Bos indicus cow’s products mainly of milk, 
+curd, and clarified butter (ghee), cow urine and cow dung. Non-pancagavya diet group 
+were consumers of NPD diet including buffalo, jersey cow, or any other animal’s milk, ghee, 
+curd, and grains produced by UREA/DAP and other pesticides more than two years are 
+considered. The present study is a cross-sectional comparative study and used spiritual 
+health and life-orientation measure (SHALOM) questionnaire [30] to measure spiritual 
+health. Data analysis was done by using JASP software with Shapiro–Wilk test for 
+normality, and independent sample t-test was performed. 
+Table 1: Demographic details  
+ 
+ 
+ 
+                              
+ 
+Legend: PD – Pancagavya diet group. 
+                                                 
+PD - Pancagavya diet group 
+ 
+ 
+ 
+ 
+NPD – Non- Pancagavya diet group 
+Results: 
+Result of statistical analysis is given in the Table 2. As compare to NPD, PD showed more 
+mean value in all the domains of the spiritual well-being scale. The PD have been 
+demonstrated that the scores of Personal, Communal, Environmental, and Transcendental 
+have an exponential noticeable more mean value compared to NPD group in the self-feeling 
+assessment of the spiritual well-being in self-reported scales. Similarly, in the ideal 
+condition, the Personal, and Transcendental shows the noticeable difference but in 
+Communal and Environmental there is no noticeable difference in the PD group compared 
+to NPD group. 
+Table 2: Result of statistical analysis 
+Particulars 
+PD 
+NPD 
+Number of subjects 
+40 
+40 
+Age (year) mean+SD  42.12+13.66 42.22+16.17 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+170 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+Domain   
+PD 
+Mean 
+(SD) 
+NPD 
+Mean 
+(SD) 
+T-
+valu
+e  
+P-
+valu
+e 
+SE 
+Differe
+nce  
+CI for Mean 
+Difference 
+Cohe
+n’s d 
+Lowe
+r 
+Upper 
+Self-
+feeling 
+Personal 
+4.33±0.
+65 
+3.27±0.
+68 
+7.17
+2 
+0.00
+0 
+0.148 
+-1.263 -0.350 
+-0.809 
+Communal 
+4.18±0.
+64 
+3.66±0.
+69 
+3.46
+6 
+0.00
+0 
+0.150 
+-0.819 -0.221 
+-0.775 
+Environme
+ntal 
+3.58±0.
+54 
+3.08±0.
+69 
+3.55
+7 
+0.00
+0 
+0.149 
+-1.393 -0.797 
+-1.638 
+Transcende
+ntal 
+4.36±0.
+67 
+3.46±0.
+77 
+5.52
+5 
+0.00
+0 
+0.163 
+-1.224 -0.576 
+-1.235 
+Ideal-
+Conditi
+on 
+Personal 
+4.68±0.
+39 
+4.29±0.
+54 
+3.61
+8 
+0.00
+0 
+0.106 
+-0.597 -0.173 
+-0.809 
+Communal 
+4.37±0.
+49 
+4.30±0.
+53 
+0.60
+6 
+0.54
+6 
+0.116 
+-0.300 0.160 
+-0.136 
+Environme
+ntal 
+3.76±0.
+55 
+3.68±0.
+55 
+0.64
+5 
+0.52
+1 
+0.124 
+-0.327 0.167 
+-0.144 
+Transcende
+ntal 
+4.59±0.
+53 
+4.25±0.
+63 
+2.51
+5 
+0.01
+4 
+0.133 
+-0.600 -0.070 
+-0.562 
+Legend: PD – Pancagavya diet group. 
+               NPD – Non- Pancagavya diet group 
+Discussion: 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+171 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+As shown by the findings of this study, all the four domains of spiritual well-being in both 
+the self-feeling assessment and in the ideal condition except in two domains communal and 
+environmental having noticeable result among pancagavya diet group compared to non-
+pancagavya diet group. Among Indians, cow is considered to be a spiritual animal and they 
+worshiped them. Every products obtained from the cow was useful to the mankind such as 
+dung, urine, milk and milk products.[25] Cow milk is being used in many processes of 
+medicinal and spiritual purposes from a very early period of time. It is being used as 
+essential part of panchamrita, which is distributed, as prasada after pooja.[21] By 
+considering that it is necessary to blend science, spirituality and wisdom, such a blending 
+has resulted in US patents for the cow urine in possessing anti-cancer and bio-enhancing 
+properties[26] and spiritual well-being is an important factor in the context of the adherence 
+to diet in dialysis patients.[5] Earlier studies showed that spiritual well-being factor is 
+important in medical treatment of several diseases like positive relation between spiritual 
+well-being and stress coping strategies for hemodialysis patients,[32] lower spiritual well-
+being were related to significant depressive symptoms among HIV patients,[33] Measures of 
+spirituality were more strongly linked to biomarkers, including blood pressure, cardiac 
+reactivity, immune factors, and disease progression,[34] necessity of strengthening of the 
+spiritual health as a factor affecting quality of life in multiple sclerosis patients,[35] 
+significant relationship between spiritual development and life satisfaction,[36] spiritual 
+well-being and religion affecting on hope in patients with cancer,[37] importance of 
+spirituality as a coping tool in patients with heart failure,]38] spirituality and spiritual care 
+as an important factor in improving the health of hemodialysis patients,[39] prayer and 
+spiritual health with self-esteem in patients with kidney problems to improve the general 
+health of patients.[40] 
+Conclusion: 
+Research showed that there was improvement in spiritual well-being among pancagavya 
+diet group compared to non- pancagavya diet group. 
+Acknowledgement: 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+172 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+The authors would like to thank Swami Vivekananda Yoga Anusandhana Samsthana (S-
+VYASA) to given opportunity to explore this study. 
+Financial support and sponsorship:  Nil  
+Conflicts of interest: Nil 
+References: 
+1. Asar Roudi AAGH, Jalilvand MR, Oudi D, et al. The relationship between spiritual 
+well- being and life satisfaction in the nursing staff of mashhad hasheminezhad 
+hospital. Modern Care Journal 2012;9(2):156-160. 
+2. Marashian F, Esmaili E.  Relationship between religious beliefs of students with 
+mental health disorders among the students of the Islamic Azad University of 
+Ahvaz. Procedia Soc Behav  Sci 2012;46:1831-1833.  
+3. Dehbashi A, Sabzevari S, Tirgari B.  The relationship between spiritual well‐being 
+and hope in  hemodialysis patients referring to the Khatam Anbiya hospital in 
+Zahedan 2013‐2014. Medical Ethics 2014;8(30):77-97. 
+4. Mills PJ, Redwine L, Wilson K, et al. The role of gratitude in spiritual well-being in 
+asymptomatic heart failure patients. Spirituality in Clinical Practice 2015;2(1):5–17. 
+5. Motahareh MG, Sara M, Bahar MN, et al. Relationship between spiritual health and 
+hope by  
+dietary adherence in haemodialysis patients in 2018. Nursing Open 
+2020;7(2):503–511. 
+6. Will T. The world peace diet - Eating for spiritual health and social harmony. 1st ed. 
+Herndon:Lantern Publishing & Media; 2017.   
+7. Kristensen NB, Madsen ML, Hansen TH, et al. Intake of macro- and micronutrients in 
+Danish vegans. Nutrition Journal 2015;14(1):1–10.  
+8. Ares G, De Saldamando L, Giménez A, et al. Food and wellbeing. Towards a 
+consumer-based approach. Appetite 2015;74:61–69.  
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+173 
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+AND NON-PANCAGAVYA DIET POPULATION 
+9. Ares G, Giménez A, Vidal L, et al. Do we all perceive food-related wellbeing in the 
+same way? Results from an exploratory cross-cultural study. Food Qual Prefer 2016; 
+52:62–73.  
+10. Swami Sharvananda. Taittiriya Upanishad. 1st ed. Chennai: Ramakrishna Math, 2008. 
+p. 6-7. 
+11. Brian Dana Akers. The hatha yoga pradipika. 1st ed. Woodstock (NY):YogaVidya.com 
+; 2002. 
+12. Swami Prabhupada. Bhagvad gita. Los Angeles (United States): 2019 
+13. Dhama K, Khurana S, Karthik K, et al. Panchgavya: Immune-enhancing and 
+therapeutic  perspectives. 
+Journal 
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+Immunopathology 
+2016;16(1and2):1-11.  
+14. Achliya GS, Kot NR, Wadodkar SG, et al. Hepatoprotective activity of 
+panchagavyaghrita  hepatoprotective 
+activity 
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+against 
+carbontetrachloride induced hepatotoxicity in rats. Indian Journal of Pharmacology 
+2003; 35(5):308-311. 
+15. Deepika M, Nashima K, Rajeswari S. Antimicrobial activity of panchacavya against 
+urinary track  infection. Int J Curr Pharm Res 2016;8(3):68-70. 
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+health of  
+animals and humans – A review. Res Opin Anim Vet Sci 
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+squash powdery mildew (Sphaerotheca fuliginea) in greenhouse conditions. Crop 
+Protection 1999;18(8):489-492. 
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+urinary track  infection. Int J Curr Pharm Res 2016;8(3):68-70. 
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+22. Achliya GS, Wadodkar SG, Avinash KD. Neuropharmacological actions of 
+panchagavya  formulation containing Emblica officinalis Gaerth and Glycyrrhiza 
+glabra Linn in mice.  Indian J Exp Biol 2004;42(5):499-503. 
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+Res 2014;6(3):6–8. 
+24. Mohanvel SK, Rajasekharan SK,  Kandhari T, et al. Cow urine distillate as a 
+bioenhancer for antimicrobial & antiproliferative activity and redistilled cow urine 
+distillate as an anticlastogen agent. Asian J Pharm Clin Res 2017;10(10):273-7. 
+25. Lakshmi PS, Gnanasaraswathi M, Rajadurai JRP, et al. Potential source of fresh and 
+photoactivated gomutra for study of antioxidant and antipathogenic activities 
+against various pathogens. Asian J Pharm Clin Res 2015;8(2):459-462. 
+26. Dhama1 K, Chauhan Rs, Lokesh S. Anti-cancer activity of cow urine: current status 
+and  
+future directions. Int J Cow Sci 2005;1(2):1-25. 
+27. Gurpreet KR, Rajiv S. Chemotherapeutic potential of cow urine: A review. J Intercult 
+Ethnopharmacol 2015;4(2):180-186. 
+28. Bhadauria H. Cow urine- A magical therapy. Int J Cow Sci 2002;1:32-36. 
+29. Chauhan RS. Panchgavya therapy (Cowpathy): Current status and future directions. 
+The  
+Indian Cow 2004;1(1):3-7. 
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+175 
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+AND NON-PANCAGAVYA DIET POPULATION 
+30. Fisher J. You can’t beat relating with god for spiritual well-being: Comparing a 
+generic  
+version with the original spiritual well-being questionnaire called 
+SHALOM. Religions  2013;4(3):325–335.  
+31. Jain NK, Gupta VB, Garg R, et al. Efficacy of cow urine therapy on various cancer 
+patients in  
+Mandsaur District, India-A survey. International Journal of Green 
+Pharmacy 2010;4(1);29–5. 
+32. Taheri-Kharameh Z. The relationship between spiritual well-being and stress coping 
+strategies in  hemodialysis patients. Health, Spirituality and Medical Ethics 
+2016;3(4):24-28. 
+33. Yi MS, Mrus JM, Wade TJ, et al. Religion, spirituality, and depressive symptoms in 
+patients with  HIV/AIDS. J Gen Intern Med 2006;21:S21–S27. 
+34. Aldwin CM, Park CL, Jeong YJ, et al. Differing pathways between religiousness, 
+spirituality, and health: A self-regulation perspective. Psychology of Religion and 
+Spirituality 2014;6(1):9–21. 
+35. Allahbakhshian M, Jaffarpour M, Parvizy S, et al. A Survey on relationship between 
+spiritual wellbeing and quality of life in multiple sclerosis patients, Zahedan J Res 
+Med Sci 2010;12(3):e94299. 
+36. Assarroudi A, Jalilvand MR, Oudi D, et al. The relaionship between spiritual well-
+being and life  
+satisfaction in the nurs-ing staff of Mashhad Hasheminezhad Hospital. 
+Modern Care Journal, 2019;9(2):156–162. 
+37. Baljani E, Khoshabi J, Amanpour E, et al. A study of the relation between spiritual 
+health, religion and hope in cancer patients. Quarterly Journal of Hayat, 
+2011;17(3):27–37. 
+38. Black G, Davis BA, Heathcotte K, et al. The relationship between spirituality and 
+compliance in patients with heart failure. Prog Cardiovasc Nurs 2006;21(3):128-
+133. 
+International Journal of AYUSH; 2020: 9 (4); 165-176 
+176 
+ITAGI RAVI KUMAR AND NEERAJ   
+ 
+STUDY OF SPIRITUAL WELL-BEING AMONG PANCAGAVYA      
+AND NON-PANCAGAVYA DIET POPULATION 
+39. Dehbashi A, Sabzevari S, Tirgari B. The relationship between spiritual well-being 
+and hope in  Hemodialysis patients referring to the Khatam Anbiya hospital in 
+Zahedan 2013-2014. Medical Ethics 2014;8(30):77–97. 
+40. Hojjati H, Qorbani M, Nazari R, et al. On the relationship between prayer frequency 
+and spiritual  health 
+in 
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+Journal 
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+ 
+165 
+Journal of Ayurvedic and Herbal Medicine 2018; 4(4): 165-170 
+ 
+Research Article 
+ISSN: 2454-5023 
+J. Ayu. Herb. Med. 
+2018; 4(4): 165-170 
+© 2018, All rights reserved 
+www.ayurvedjournal.com 
+Received: 25-09-2018 
+Accepted: 23-11-2018 
+ 
+ 
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+ 
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+ 
+ 
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+ 
+ 
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+ 
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+ 
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+ 
+ 
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+ 
+ 
+*Corresponding author: 
+Sonu Maurya 
+Ph.D. Scholar, Department of 
+Yoga and Life Science, S¬-
+VYASA 
+Yoga 
+University, 
+Bengaluru, Karnataka, India  
+Email: 
+sonumaurya.yoga.2017[at]gmail.com 
+Subtler aspect of bio-energy on acupuncture meridian 
+Sonu Maurya1, Divya B.R.2, Dr. Sridhar M.K.3, Rajesh H.K.4, Dr. Nagendra H.R.5  
+1 Ph.D. Scholar, Department of Yoga and Life Science, S¬-VYASA Yoga University, Bengaluru, Karnataka, India 
+2 Assistant Professor, Department of Yoga –Spirituality, S-VYASA Yoga University, Bengaluru, Karnataka, India 
+3 Professor & Dean of Yoga –Spirituality, S-VYASA Yoga University, Bengaluru, Karnataka, India 
+4 Assistant Professor, Department of Yoga –Spirituality, S-VYASA Yoga University, Bengaluru, Karnataka, India 
+5 Chancellor S-VYASA Yoga University, Bengaluru, Karnataka, India 
+ 
+ABSTRACT 
+The Subtler energy consists as an informational nature of the acupuncture system, consciousness, and vital system of 
+energy to be an existing kind of physical interaction that can be used in healing the vitality and healthy Qi balance 
+within their bodies. The findings of this paper were performed for positive influence on human beings for physiological, 
+psychological, and spiritual well-being and environment as mentioned in ancient science. The purpose of this study is to 
+explore how subtler energy influences the acupuncture meridians within the body. Ninety subjects, male (n=46) and 
+female (n=44) participated in the Yajna programme. The single experimental group pre-post design was used in this 
+study. Acupuncture Meridian energy was assessed pre and post of 5 days of intervention. The result was shown that 
+acupuncture meridians energy has been improved and vitalized the human organs while attending yajna. The Present 
+study suggests that the attending of Agni stoma Somayagah had a significant improvement on organ energy and 
+vitalized the subtle energy in the Jing-Well meridians. 
+Keywords: Somayagah, AcuGraph, Meridian Energy, Acupuncture, Agni stoma, Subtler Energy. 
+INTRODUCTION  
+Conventional knowledge systems in India and China make the consistent distinction between “gross” and 
+“subtle” energies [1]. The Vedic system of ancient India denote male and female subtle energies as a prana 
+and Shakti, respectively [2], while the Chinese system terms them Yang Qi Yin Qi [3]. The Qi energy concept 
+from China is defined as fundamental vitality, life force, and living essence [4]. Qi is the most fundamental 
+element which most of the people are not aware of it as it consciously operates at the roots of the 
+experience i.e., within the self, in the external environment [5]. Qi, the healing energy is best described as 
+the energy much like an electricity which flows through the human body [6]. Qi plays a vital role in the 
+interaction between the cells through the nerves and hormonal system of the human body [7]. Qi flows 
+through the channels or meridians connecting the human body. The Ancient Chinese healthcare 
+practitioners have explored and redefined the concepts of these meridians [8]. The idea of energy is 
+indistinguishable to that of Chi (needle therapy vitality) and of Prana (Vedic framework), and it is viewed 
+as the unprecipitated type of enormous vitality, this stream is pivotal for stimulating meridians and needle 
+therapy focuses [9]. Yajna according to the Indian Vedic system is a ritualistic sacrifice in which fire is made, 
+oblations offered, hymns recited. It acts as a medium between the God (cosmic forces) and for all 
+collective, coordinated, beneficial efforts of the humans [10]. The mantra is a sacred syllable with poetic 
+feel, emotional and spiritual factor, it has been endowed with great importance [11] such as a create peace, 
+calm, and healing the body by reducing the stress that leads to illness [12]. Performing sacrificial rituals with 
+medicinal ingredients help in the spiritual attainment by raising the subtle vital energies of an individual 
+and the environment [13] Yajna promises to enrich the surroundings with its healthy substances by being 
+an eco-friendly savvy technique in combating and purifying the existing pollutions on earth [14].  
+Rig Veda has shown that the ten-maṇḍala, it is related to the structure and performance of the most 
+important yajña, somayajña [15]. Yajña in the least difficult terms includes the tyāga (the surrendering) of 
+some dravya (material ownership) of the yajamāna (the sacrificer) to the devatā (divinity) through the 
+medium of Agni (fire) to the backup of recitation of mantra - s [15]. Derived from the Sanskrit root verb “su” 
+meaning press, soma is also called as “sumnah” meaning pleasure. Though it is known as osadhi 
+(medicine), in the Rigveda it`s drink is called as the “Elixir of immortality,” “Drink of the Gods,”. Hence it is 
+also referred as the Procreator of thoughts [16]. Soma associated with Kushta (Saussurealappa) plant and 
+Ashvatha fig tree grows in the regions of Himalayas [17]. Somayaga bestows prosperity and restores the 
+natural equilibrium by strengthening or Pancha Mahabhutas (five elements) - Pruthvih (earth), Aapaaha 
+(water), Agnih (fire), Vayuh (wind), and Akasah (sky) - to present flourishing and reestablish the 
+ 
+ 
+J Ayu Herb Med ǀ Vol 4 Issue 4 ǀ October- December 2018 
+166 
+characteristic balance [18]. Yajna, not only purifies the atmosphere but 
+also plays a vital role in the decreased entropy levels of the body-mind-
+spirit complex and balances the energy centers (Chakras) spread over 
+the spinal cord of the human body regulating the energy continuum 
+[19]. The energy centres are channelized through the vortexes formed 
+by their continuous rotations and are allowed to access and have a free 
+flow of the pure cosmic energies (Prana/Universal life force energy) [9]. 
+The Qi energy flow through the body becomes improper, stagnated if 
+any kind of blockage exists in the meridians. This kind of imbalances 
+and disruption of qi energy in the meridian lines can adversely affect 
+the health. The normal physiological functioning of the human body 
+gets impaired if the balance is not attained resulting in a weak body 
+with ever-present illness and disease [8]. According to traditional 
+Chinese medicine, meridian energy at acupuncture point has been 
+used as a therapeutic monitoring tool for more than 50 years [20] which 
+explains the relationship between the meridians and life energy (Qi) 
+[21]. In the present scientific study, the effect of the somayajna on the 
+subtle energies of the human body is measured by AcuGraph4. The 
+experimental hypothesis states that the Somayajna performances 
+improve the subtle energy levels of an individual [22].  
+MATERIALS AND METHODS 
+A total no of 90 healthy subjects above the age of 25 years, 46 males 
+and 44 females, attending the five days Somayajña program at SVYASA, 
+Bangalore regularly were included in the study.  
+Data were collected on the first and fifth days of attending whole day 
+session (four hour morning to evening) per day at near the Yajñashala. 
+A written consent obtain. The following parameters were measured 
+before the start of yajna: Normal energy, [Lung Left (Lu_ L), Lung Right 
+(Lu_ R)], [Pericardium Left (Pc_L), Pericardium Right (Pc_R)], [Heart Left 
+(Ht_L), Heart Right (Ht_R)], [Small intestine Left (Si_L), Small intestine 
+Right (Si_R)], [Triple warmer Left (Te_L), Triple warmer Right (Te_R)], 
+[Large intestine Left (Li_L), Large intestine Right (Li_R)], [Spleen Left 
+(Sp_L), Spleen Right (Sp_R)], [Liver Left (Lr_L), Liver Right (Lr_R)], 
+[Kidney Left (Ki_L), Kidney Right (Ki_R)], [Bladder Left (Bl_L), Bladder 
+Right (Bl_R)], [Gall Bladder Left (Gb_L), Gall Bladder Right (Gb_R)], 
+Stomach Left (St_L), Stomach Right (St_R)]. For the above parameters, 
+the subject was requested to sit comfortably on a chair. The readings 
+at the Jing-well meridian points were recorded using the AcuGraph4 
+digital Meridian energy system on the on 1st (pre) day before Yajña, 
+and 5th (post) day after the completion of the Yajña. 
+A Single pre-post designed study. Subject with missing fingers, cuts in 
+fingers, if smoked or consumed alcohol on the test day, having 
+pregnancy or mensuration on measurement day, also chronic 
+infectious disease and excess perspirations were excluded from the 
+study. 
+Procedure for AcuGraph measurement 
+Each individual subject details were entered in the Acugraph system –
+an electrodermal screening device. The participant’s palm is placed 
+comfortably on the table to give the acupuncture for the points. During 
+testing, participants held the cylindrical reference electrode in the right 
+hand while testing the left hand, and in the left hand while testing the 
+right hand and both feet and then the recordings on all major 
+acupuncture meridians were taken. The Yuan-Source points were 
+tested first. The order of acupoints tested was left wrist/hand, then 
+right wrist/hand followed by left ankle/foot, and right ankle/foot. 
+Statistical Analysis 
+Data analysis was done using the R-studio/software. Since the variables 
+were not normally distributed Wilcoxon test was performed to analyze 
+the data. 
+RESULT 
+Ninety subjects who participated yajna for 5 days regularly were 
+analyzed for the result. The result obtain are expressed as a mean ± 
+standard deviation. The age of subject ranged was 25-80 years. On 
+analyze of the acupuncture meridians of the 90 subjects. Results are 
+showed in table-1, displays means and standard deviations for 
+conductance at each of the acupuncture meridians Jing-Well point, 
+giving statistical significant of improvement in each meridian. Although 
+of changes observed in each meridian from pre to post-show individual 
+meridians with significant improved except left kidney. 
+Normal Energy Meridian: The mean of Normal Energy Meridian before 
+attending yajna was 39.10 ± 23.77. It improved significantly to 62.93 ± 
+40.41 (p<0.0001) after 5 days of attending yajna. (Table-1, Figure-1). 
+Statistically analyze was done by Wilcoxon test.  
+ 
+Table 1: Pre and post data of all meridians response to yajna with their significance. 
+Variables 
+Mean±SD 
+Effect Size 
+% Change 
+P-Value 
+Normal Energy 
+Pre 
+39.10 ± 23.77 
+0.6 
+61 
+0.0001*** 
+Post 
+62.93 ± 40.41 
+Lungs Left 
+Pre 
+52.16 ± 33.98 
+0.6 
+49 
+0.0002*** 
+Post 
+78.06 ± 48.24 
+Lungs Right 
+Pre 
+39.14 ± 28.34 
+0.6 
+61 
+0.0001*** 
+Post 
+63.64 ± 44.72 
+PC Left 
+Pre 
+31.73 ± 23.73 
+0.6 
+67 
+0.0001*** 
+Post 
+53.09 ± 37.02 
+PC Right 
+Pre 
+30.37 ± 20.12 
+0.6 
+68 
+0.0001*** 
+Post 
+51.21 ± 37.77 
+HT Left 
+Pre 
+30.30 ± 20.97 
+0.6 
+69 
+0.0001*** 
+Post 
+51.28 ± 37.93 
+HT Right 
+Pre 
+34.52 ± 24.02 
+0.6 
+63 
+0.0001*** 
+Post 
+56.59 ± 41.24 
+SI Left 
+Pre 
+39.77 ± 23.61 
+0.5 
+46 
+0.0001*** 
+ 
+ 
+J Ayu Herb Med ǀ Vol 4 Issue 4 ǀ October- December 2018 
+167 
+Post 
+58.38 ± 36.65 
+SI Right 
+Pre 
+39.27 ± 24.52 
+0.6 
+54 
+0.0001*** 
+Post 
+60.78 ± 37.12 
+TE Left 
+Pre 
+37.39 ± 23.68 
+0.6 
+60 
+0.0001*** 
+Post 
+59.96 ± 37.74 
+TE Right 
+Pre 
+34.59 ± 22.55 
+0.6 
+67 
+0.0001*** 
+Post 
+58.02 ± 40.04 
+LI Left 
+Pre 
+40.80 ± 28.44 
+0.5 
+46 
+0.0001*** 
+Post 
+59.94 ± 39.42 
+LI Right 
+Pre 
+38.12 ± 23.53 
+0.5 
+55 
+0.0007*** 
+Post 
+56.13 ± 36.31 
+SP Left 
+Pre 
+42.46 ± 39.37 
+0.5 
+63 
+0.001*** 
+Post 
+69.36 ± 59.07 
+SP Right 
+Pre 
+42.17 ± 43.20 
+0.5 
+75 
+0.0002*** 
+Post 
+74.17 ± 62.91 
+LR Left 
+Pre 
+50.23 ± 39.63 
+0.6 
+67 
+0.0001*** 
+Post 
+84.27 ± 55.41 
+LR Right 
+Pre 
+51.48 ± 39.54 
+0.5 
+34 
+0.0009*** 
+Post 
+78.83 ± 54.73 
+KI Left 
+Pre 
+35.08 ± 26.70 
+0.4 
+45 
+0.08* 
+Post 
+51.17 ± 47.13 
+KI Right 
+Pre 
+36.12 ± 32.77 
+0.4 
+50 
+0.02** 
+Post 
+54.32 ± 48.59 
+BL Left 
+Pre 
+35.12 ± 32.23 
+0.5 
+71 
+0.0001*** 
+Post 
+60.13 ± 51.29 
+BL Right 
+Pre 
+36.72 ± 36.08 
+0.5 
+68 
+0.001*** 
+Post 
+61.86 ± 57.29 
+GB Left 
+Pre 
+43.40 ± 34.73 
+0.4 
+52 
+0.003*** 
+Post 
+66.03 ± 53.89 
+GB Right 
+Pre 
+44.29 ± 37.71 
+0.5 
+56 
+0.0005*** 
+Post 
+69.17 ± 53.68 
+ST Left 
+Pre 
+46.34 ± 33.36 
+0.5 
+57 
+0.0006*** 
+Post 
+72.82 ± 52.26 
+ST Right 
+Pre 
+47.17 ± 38.11 
+0.6 
+63 
+0.0001*** 
+Post 
+77.26 ± 56.17 
+All values expressed as mean ± S.D. 
+Analysis of all parameters done by Wilcoxon’s signed rank test. 
+***: Highly significant, **: Significant, *: Not significant 
+ 
+Lungs Meridian Energy: The mean of Lungs Meridian Energy left (Lu_L) 
+before attending yajna was 52.16 ± 33.98. It improved significantly to 
+78.06 ± 48.24 (p<0.0002) and Lungs Meridian Energy Right (Lu_R) 
+before attending yajna was 39.14 ± 28.34. It improved significantly to 
+63.64 ± 44.72 (p<0.0001) after 5 days of attending yajna. (Table-1, 
+Figure-2). Statistically analyze were done by Wilcoxon test.  
+ 
+ 
+ 
+J Ayu Herb Med ǀ Vol 4 Issue 4 ǀ October- December 2018 
+168 
+Heart Meridian Energy: The mean of Heart Meridian Energy left (Ht_L) 
+before attending yajna was 30.30±20.97. It improved significantly to 
+51.28±37.93 (p<0.0001) and Heart meridian energy Right (Ht_R) before 
+attending yajna was 34.52±24.02. It improved significantly to 
+56.59±41.24 (p<0.0001) after 5 days of attending yajna. (Table-1, 
+Figure-3). Statistically analyze were done by Wilcoxon test.  
+ 
+Pericardium Meridian Energy: The mean of Pericardium Meridian 
+Energy left (Pc_L) before attending yajna was 31.73±23.73. It improved 
+significantly to 53.09±37.02 (p<0.0001) and Pericardium Meridian 
+Energy Right (Pc_R) before attending yajna was 30.37±20.12. It 
+improved significantly to 51.21±37.77 (p<0.0001) after 5 days of 
+attending yajna. (Table-1, Figure-4). Statistically analyze were done by 
+Wilcoxon test.  
+ 
+Small Intestine Meridian Energy: The mean of Small Intestine Meridian 
+Energy left (SI_L) before attending yajna was 39.77±23.61. It improved 
+significantly to 58.38±36.65 (p<0.0001) and Small Intestine Meridian 
+Energy Right (SI_R) before attending yajna was 39.27±24.52. It 
+improved significantly to 60.78±37.12 (p<0.0001) after 5 days of 
+attending yajna. (Table-1, Figure-5). Statistically analyze were done by 
+Wilcoxon test.  
+ 
+Triple Energizer Meridian Energy: The mean of Triple Energizer 
+Meridian Energy left (TE_L) before attending yajna was 37.39±23.68. It 
+improved significantly to 59.96±37.74 (p<0.0001) and Triple Energizer 
+Meridian Energy Right (TE_R) before attending yajna was 34.59±22.55. 
+It improved significantly to 58.02±40.04 (p<0.0001) after 5 days of 
+attending yajna. (Table-1, Figure-6). Statistically, analyze were done by 
+Wilcoxon test.  
+ 
+Large Intestine Meridian Energy: The mean of Large Intestine Meridian 
+Energy left (LI_L) before attending yajna was 40.80±28.44. It improved 
+significantly to 59.94±39.42 (p<0.0001) and Large Intestine Meridian 
+Energy Right (LI_R) before attending yajna was 38.12±23.53. It 
+improved significantly to 56.13±36.31 (p<0.0007) after 5 days of 
+attending yajna. (Table-1, Figure-7). Statistically analyze were done by 
+Wilcoxon test.  
+ 
+Spleen Meridian Energy: The mean of Spleen Meridian Energy left 
+(SP_L) before attending yajna was 42.46±39.37. It improved 
+significantly to 69.36±59.07 (p<0.001) and Spleen Meridian Energy 
+Right (SP_R) before attending yajna was 42.17±43.20. It improved 
+significantly to 74.17±62.91 (p<0.0002) after 5 days of attending yajna. 
+(Table-1, Figure-8). Statistically analyze were done by Wilcoxon test.  
+ 
+ 
+ 
+J Ayu Herb Med ǀ Vol 4 Issue 4 ǀ October- December 2018 
+169 
+Liver Meridian Energy: The mean of Liver Meridian Energy left (LR_L) 
+before attending yajna was 50.23±39.63. It improved significantly to 
+84.27±55.41 (p<0.0001) and Liver Meridian Energy Right (LR_R) before 
+attending yajna was 51.48±39.54. It improved significantly to 
+78.83±54.73 (p<0.0009) after 5 days of attending yajna. (Table-1, 
+Figure-9). Statistically analyze were done by Wilcoxon test.  
+ 
+Kidney Meridian Energy: The mean of Kidney Meridian Energy left 
+(KI_L) before attending yajna was 35.08±26.70. It improved to 
+51.17±47.13 (p<0.08) the mean but it’s not significantly and kidney 
+meridian energy Right (KI_R) before attending yajna was 36.12±32.77. 
+It improved significantly to 54.32±48.59 (p<0.02) after 5 days of 
+attending yajna. (Table-1, Figure-10). Statistically analyze were done by 
+Wilcoxon test. 
+ 
+Bladder Meridian Energy: The mean of Bladder Meridian Energy left 
+(BL_L) before attending yajna was 35.12±32.23. It improved 
+significantly to 60.13±51.29 (p<0.0001) and Bladder Meridian Energy 
+Right (BL_R) before attending yajna was 36.72±36.08. It improved 
+significantly to 61.86±57.29 (p<0.001) after 5 days of attending yajna. 
+(Table-1, Figure-11). Statistically analyze were done by Wilcoxon test.  
+ 
+Gall Bladder Meridian Energy: The mean of Gall Bladder Meridian 
+Energy left (GB_L) before attending yajna was 43.40±34.73. It 
+improved significantly to 66.03±53.89 (p<0.003) and Gall Bladder 
+Meridian Energy Right (GB_R) before attending yajna was 44.29±37.71. 
+It improved significantly to 69.17±53.68 (p<0.0005) after 5 days of 
+attending yajna. (Table-1, Figure-12). Statistically analyze was done by 
+Wilcoxon test.  
+ 
+Stomach Meridian Energy: The mean of Stomach Meridian Energy left 
+(ST_L) before attending yajna was 46.34±33.36. It improved 
+significantly to 72.82±52.26 (p<0.0006) and Stomach Meridian Energy 
+Right (ST_R) before attending yajna was 47.17±38.11. It improved 
+significantly to 77.26±56.17 (p<0.0001) after 5 days of attending yajna. 
+(Table-1, Figure-13). Statistically analyze was done by Wilcoxon test. 
+ 
+DISCUSSION 
+Vedic Yajña Performance reduces the imbalances and systematically 
+improves the acupuncture meridian energy, it has positive effects on 
+human health [14]. The whole universe is encompassed with prana 
+(energy) and its vibrations quantitatively measured as the amplitude of 
+the waveform.This is because the sacrificial rituals has a deep impact in 
+nurturing the divinity existing in the human culture and civilization. 
+Yajna practiced and propagated by our ancient seers is the science and 
+philosophy which caters the different domains of creativity and 
+actions. The principles and practice of these fundamental components 
+of ancient Indian culture are also relevant in modern times because of 
+their direct impact on the physical, mental and spiritual development 
+of life [23].  
+The vicinity of the yajnashala, recitation of the hymns has a profound 
+effect on the body, breath and the mind. It relaxes the body, as it 
+deepens and brings a rhythmic pattern in breathings, and calms down 
+the mind. When the body experiences the effects of yajnashala 
+activities, the obstructive thoughts are wiped out. Due to this a subtle 
+life force energy is released within, which heals the self at the cellular 
+level with more vigor and focus [24]. The recitations of the mantras 
+resonate through the body and the mind creating a synchronized 
+thoughts and consciousness. The focusing and concentrating ability of 
+the mind is enhanced by the repetitions of the mantra recitations [13]. 
+ 
+ 
+J Ayu Herb Med ǀ Vol 4 Issue 4 ǀ October- December 2018 
+170 
+Mantras/Hymns has the power to eliminate or discard the distractions 
+occupied at the thoughts level, sensory levels. As the distractions are 
+expelled out, the sensory system heightens, energy levels are increases 
+and the mind tends to become sharper [25].  
+The study results indicates that due to the Somayajna, there is a 
+considerable change and improvement in the subtle and vital energy 
+levels of the individual and the cosmos. The Acugraph recording on the 
+meridians of the subjects attending the Yajna has shown a 
+considerable increase in overall and at organism energy level. The 
+physiological imbalances in the body can be taken as an indicator to 
+show that an individual is not in tune with nature [13]. Collective 
+recitations and repetitions of the sacred hymns impacts the cosmic 
+power exponentially due to: 
+1. 
+The sonic effect of the hymns generates a high frequency 
+vibration when it comes across the sacred fire. The sabda and the 
+nada of the mantras works for an overall ascent of personality. 
+2. 
+Each hymn is a shabda which carries a specific configuration, 
+associated to a particular deity (devata). The collective chanting 
+induces a cosmic impact.  
+3. 
+The fumigation process from the sacred fire altars is associated 
+with the thermodynamic effects. Hence the mantras/hymns have 
+a sublime effect on the consciousness. 
+4. 
+Total collective effect can be seen on the vital, mental, and causal 
+energies of the people being part of the yajna process [23]. The 
+rituals and ingredients used in the Somayajna performance 
+purifies the atmosphere by reducing the foul smell, controls the 
+viral infections, creates a soothing fragrance, increasing the subtle 
+energy levels and thereby promoting a better and a positive 
+health. The findings of increased left and right original meridians 
+suggest that the life of the participant is indeed being brought into 
+tune with the natural law through Yajña. 
+CONCLUSION 
+To keep up imperativeness and a solid Qi balance inside their bodies, 
+individuals partake in every day yajna that is intended to upgrade the 
+stream of Qi and unpretentious vitality through the meridians of the 
+body [6]. This study on the Somayajna indicated that there was an 
+increased energy levels on the Jing meridian points. Hence it can be 
+concluded that attending, participant in a ritualistic performances can 
+be beneficial in the improved energy levels of our meridian systems. 
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+http://dx.doi.org/10.1016/j.jams.2012.12.005 
+22. Sharma B, Hankey A, Nagendra HR, Meenakshy KB. Inter-operator 
+variability of the electrodermal measure at Jing-Well points using 
+AcuGraph 3. JAMS J Acupunct Meridian Stud [Internet] 2014;7(1):44–51. 
+Available from: http://dx.doi.org/10.1016/j.jams.2013.01.022 
+23. Acharya SS. The Integrated Science of Yagya. 2001; 28.  
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+quot; Chant To Study It’s Effect on Nervous System. IJCSNS Int J Comput 
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+ 
+ 
+ 
+HOW TO CITE THIS ARTICLE 
+Maurya S., Divya B.R., Dr. Sridhar M.K., Rajesh H.K., Dr. Nagendra H.R. Subtler 
+aspect of bio-energy on acupuncture meridian. J Ayu Herb Med 2018;4(4):165-
+170. 
+ 

subfolder_0/VEDIC YAJÑA PERFORMANCE REDUCES QI IMBALANCES.txt

@@ -0,0 +1,637 @@
+1 
+ 
+TITLE PAGE  
+PAPER TITLE: VEDIC YAJÑA PERFORMANCE REDUCES QI IMBALANCES 
+Keywords: AcuGraph3, Jing-Well Points, Qi, Prana, Energy Imbalance,  
+ 
+AUTHORS: (Affiliation: Swami Vivekananda Yoga Anusandhana Samsthana (S-VYASA)) 
+Meenakshy K.B.   Position: PhD Scholar  
+Email: miniyogikb@gmail.com 
+Sushrutha S          Position: PhD Scholar 
+Email: sush4446@rediffmail.com  
+Alex Hankey         Position: Professor  
+Email: alexhankey@gmail.com   
+ 
+ 
+H. R. Nagendra    Position: Chancellor  
+Email: hrnagendra1943@gmail.com 
+ 
+ 
+ 
+ABSTRACT  
+Background: Vedic culture emphasized both mantra and brahmana aspects of Veda. The latter concern 
+yajñas, rituals used for betterment of society, and to elevate individual and environment by increasing 
+subtle energy levels. Yajñas offer oblations to ‘devatas’ described in Veda. Here we report measurements 
+of subtle energies of those performing yajñas over a period of one month using AcuGraph3 Digital 
+Meridian Imaging System.  
+Aim: To investigate effect of performing various yajñas on AcuGraph3 readings.  
+Methods: 
+Study Design: Single group pre-post design.  
+Subjects: 15 residential SVYASA students aged 20 to 28  
+Informed consent: obtained from all subjects.  
+Ethical Approval: obtained from the institutional review board. 
+Assessment: AcuGraph3 measures at participants’ Jing-Well Point pre-post every yajña. 
+Statistical Analysis: used SPSS 19 statistical software to analyze the data –paired sample t-tests for all 
+meridians and meridian groupings. 
+Results: Lower meridians systematically improved, upper meridians did not. Initial Upper-Lower 
+imbalances were reversed. 
+Discussion and Conclusions: This study observed selective improvement in lower meridian 
+conductances, and elimination of upper-lower imbalances. We conclude that yajña performance has 
+positive effects on human health. Further research should use subjects not previously exposed to yajñas, 
+and also test observations that failed to attain significance in this study. 
+ 
+ 
+2 
+ 
+INDRODUCTION 
+India’s ancient Vedic civilization was based on the knowledge cognized by its ancient seers or ‘Rishis’, 
+whose cognitions included the Vedas (Wilson, 1857), accounts of the laws of nature from a subjective 
+perspective, and how to use them in daily life to improve the life of society. The Vedic culture clearly 
+distinguished between gross levels of ‘manifest’ reality (Yogi, 1971), open to ordinary sense perception, 
+and subtle levels of reality (Radhakrishnan, 1992) that are only open to perception through refined senses, 
+able to perceive subtle levels of energy etc. Since subtle levels were held to control the gross levels 
+(Singh, 1979), this distinction means that the methods advocated by the Vedic sciences are potentially 
+much more powerful than those promulgated by modern western science, which limits itself to 
+phenomena open to the ordinary senses.  
+The Vedas consist of two portions, ‘Mantra’ and ‘Brahmana’. The former consist of mantras (cognitions) 
+grouped in suktas (sets of cognitions) for recitation under various circumstances, while the latter concern 
+Yajñas (Harshananda, 2013), rituals performed to raise levels of subtle energy in both individual and 
+environment, and thus increase levels of spiritual attainment.  
+Yajñas are among the most powerful technologies promoted by the Vedic sciences. They consist of the 
+chanting of Vedic mantras, during which offerings are made to a particular deity through the medium of a 
+sacred fire. Homas are particular classes of Yajña, where oblations of ghee (clarified butter) and other 
+offerings are made to devatas, spiritual aspects of the cosmos, as described in detail in the Brahmana 
+portions of Veda, and in the Vedangas, the ‘limbs of the Veda’. 
+In teaching traditional Indian spirituality in S-VYASA’s Division of Yoga and Spirituality, effects of 
+yajña performance have been measured by various means. (Devi, 2004; Rawat, 2007; Thakur, 2012) Here 
+we report the influence of yajña performance on the subtle human physiology as measured by the 
+AcuGraph3 Digital Meridian Imaging System (Meridia Technologies, 2008), an instrument designed to 
+assess levels of ‘Qi’ energy in different acupuncture meridians, by measuring conductance levels at the 
+Jing-Well meridian endpoints.  
+This is the first time electronic measurements have been made of acupuncture meridians in connection 
+with yajñas. The experimental hypothesis was that, since performance of a yajña is held to improve both 
+the individual and society, improvements connected to health would be observed between AcuGraph3 
+readings taken before yajña performance, and those taken afterward. This series of observations was 
+conducted as part of a set of experiments investigating use of AcuGraph3 to measure subtle energy levels 
+in groups of individuals, observations of high coefficients of variance (Mist, 2011; Sharma, 2014a), 
+having led to doubts concerning its reliability for individual readings.  
+ACUGRAPH  
+Acugraph3 Digital Meridian Imaging system includes the following five components: (1) an electrically 
+conducting ‘probe’ to make electrical contact with acupoints; (2) a ‘ground bar’ at zero volts held by the 
+subject, connected by (3) a ‘connector cable’ to the monitoring computer, programmed through (4) a 
+software CD, together with (5) the User Manual. (Meridia Technologies, 2008) Data is presented on a 0–
+200 conductance unit scale developed by Nakatani in Japan. (Nakatani, 1972) The instrument uses ultra-
+low, 0-40 μA, currents so as not to exceed participants’ sensitivity thresholds. Experienced operators can 
+obtain about 10 readings per minute, displayed when complete as an onscreen bar graph by the software. 
+A green middle line display’s a person’s average conductance, with high (red) and low (blue) lines + or – 
+15 units on either side. Derivative variables are also calculated. AcuGraph3 is to be avoided for subjects 
+with implanted electronic devices like pacemakers or defibrillators, and also for those with skin rashes, 
+lesions, or wounds at acupoints (Meridia Technologies, 2008, Sharma, 2014a), though none of these 
+applied in the present study. 
+3 
+ 
+ 
+METHODS  
+Study Design: Single group pre-post design 
+Subjects: The study population comprised 15 ‘Yoga and Spirituality’ MSc. students of both genders at S-
+VYASA.  
+Inclusion Criteria 
+ 
+Normal healthy subjects, male or female. 
+ 
+Age range from 20 to 28 years. 
+ 
+Willing to participate in the study 
+Exclusion Criteria 
+ 
+Any cut, scar or mole on the surface of Jing well meridian end points 
+ 
+Missing any finger or toe. 
+ 
+Menstruation for ladies.  
+ 
+Excess sweat  
+Assessments: Single readings of skin conductance at Jing-Well meridian endpoints were taken using the 
+Acugraph3 Digital Meridian Imaging System directly before and after yajña performance, usually held 
+during the same daily time period, 05.30 am to 08.00 am, in the same place. To reduce environment and 
+measurement variations (Sharma, 2014b), all readings were taken by the same operator (the first author).  
+Measurement Procedure: the subject first sits comfortably on a chair, feet on a mat; then personal 
+information is taken: First / Last Name, age, gender etc. and an ID number is assigned. Subjects’ hands 
+are checked for excess wetness or dryness, which are adjusted using a towel or damp cotton ball 
+respectively, to make acupuncture point surface conductances more uniform. The subject then holds a 
+ground bar in one hand with a medium grip, while successive acupuncture points are measured on the 
+opposite side in the order specified by the computer: on each hand, Lung, Pericardium, Heart, Small 
+Intestine, Triple Warmer, and Large Intestine; and on each foot, Spleen, Liver, Kidney, Bladder, Gall 
+Bladder, and Stomach.   
+Meridians: Lung (Lu_L, Lu_R), Pericardium (Pc_L, Pc_R), Heart (Ht_L, Ht_R), Small intestine (Si_L, 
+Si_R), Triple warmer (Te_L, Te_R), Large intestine (Li_L, Li_R), Spleen (Sp_L, Sp_R), Liver (Lr_L, 
+Lr_R), Kidney (Ki_L, Ki_R), Bladder (Bl_L, Bl_R), Gall Bladder (Gb_L, Gb_R), Stomach (St_L, St_R). 
+Meridian Groupings: the 16 groupings come in three sections: averages of selected meridians by body 
+region etc. (Five); averages according to ‘element’ (Five); and important balance / imbalance sets (Six). 
+Selections of meridians include, Low, Medium, High, Yin and Yang; ‘Elements’ are classified under, 
+Wood, Metal, Fire, Water and Earth; Balance/Imbalance; Groupings comprise, Personal Integrated 
+Energy (P.I.E.), an index of overall energetic status, Energy Level (mean of all 24 meridians); Energy 
+Stability (E_S) (range divided by the mean); Upper-Lower Imbalance (U_L), mean of upper meridians 
+minus mean of lower meridians; Right-Left Imbalance (R_L), mean of right side meridians minus mean 
+of left side meridians; and Yin-Yang Balance (Y_Y), Yin meridians mean minus Yang meridians mean.  
+Statistical Analysis: used SPSS 19 statistical software to analyze the data. Paired Sample t-tests were 
+performed for each meridian, and each grouping of meridians. 
+ 
+4 
+ 
+RESULTS 
+Numbers attending each Yajña are given in Table 1, while pre and post group means for upper and lower 
+meridians are displayed in Tables 2a, 2b, and 3 – Upper and Lower Meridians, and Group Meridian 
+Averages, respectively. 
+TABLE 1: NUMBER OF SUBJECTS ATTENDING EACH YAJÑA 
+Homa Name 
+Attenders  
+(No’s of each) 
+Ayushyamahamrthunjaya 
+Aayu:y-mham&TyuÃy 
+15 
+Lakshmi nresimhagayathri 
+lúmIn&is<hgayÇI 
+15 
+Dhanvanthari 
+xNvNtrI 
+17 
+Nakshatreshti 
+n]Çeiò> 
+12 
+Shradhamedha prajna 
+ 
+6 
+Sudarshana 
+sudzRn 
+2 
+Navagrahashanthi 
+nv¢hzaiNt> 
+2 
+Shrisuktha 
+ïIsU´ 
+8 
+Purusha suktha 
+pué;sU´ 
+6 
+Shanmukhajayathri 
+;{muogayÇI 
+4 
+ 
+Table 1 Caption: Table 1 presents the total number of attendees for each yajña including the performer. 
+The first four yajñas were performed more than once. For these the overall total is given. The total 
+number of assessed attendances was 87, for which data was analyzed, as given in Tables 2a, 2b and 3. 
+ 
+5 
+ 
+TABLE 2a: AVERAGE UPPER MERIDIAN READINGS PRE - POST YAJÑAS 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+Table 2a Caption: Table 2a presents average meridian reading data for the six upper meridians on both 
+sides of the body, pre and post the various yajñas performed. Mean ranged from 51.56 to 58.51. None of 
+the pre-post differences reached significance on the individual level.  
+ 
+ 
+ 
+  
+PRE 
+POST 
+t 
+p 
+Group 
+Mean 
+SD 
+Mean 
+SD 
+LU_L 
+54.57 
+23.49 
+56.07 
+23.60 
+-.645 
+.521 
+LU_R 
+52.57 
+20.15 
+55.40 
+21.93 
+-1.245 
+.217 
+PC_L 
+57.55 
+20.12 
+57.54 
+20.60 
+.005 
+.996 
+PC_R 
+56.46 
+21.18 
+54.25 
+18.53 
+.811 
+.419 
+HT_L 
+57.93 
+21.46 
+58.37 
+21.92 
+-.173 
+.863 
+HT_R 
+55.86 
+19.61 
+55.33 
+18.18 
+.226 
+.822 
+SI_L 
+53.68 
+17.26 
+56.32 
+16.46 
+-1.409 
+.162 
+SI_R 
+53.70 
+19.62 
+55.49 
+19.30 
+-.686 
+.495 
+TE_L 
+51.56 
+19.04 
+52.32 
+17.80 
+-.339 
+.735 
+TE_R 
+52.16 
+19.64 
+52.53 
+17.07 
+-.173 
+.863 
+LI_L 
+57.38 
+18.94 
+56.94 
+20.38 
+.214 
+.831 
+LI_R 
+58.51 
+26.58 
+55.10 
+19.90 
+1.413 
+.161 
+6 
+ 
+TABLE 2b: AVERAGE LOWER MERIDIAN READINGS PRE AND POST YAJÑAS 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+Table 2b Caption: Table 2b presents average meridian reading data for the six lower meridians on both 
+sides of the body, pre and post the various yajñas performed. Means range from 46.80 to 63.56. Nine out 
+of twelve pre-post differences reached significance, while two others show weak trends. 
+ 
+ 
+Group 
+PRE 
+POST 
+t 
+p 
+Mean 
+SD 
+Mean 
+SD 
+SP_L 
+50.80 
+20.75 
+54.48 
+24.38 
+-1.474 
+.144 
+SP_R 
+47.17 
+19.78 
+54.69 
+25.66 
+-2.862 
+.005 
+LR_L 
+52.39 
+17.20 
+60.18 
+21.94 
+-3.330 
+.001 
+LR_R 
+49.61 
+18.56 
+57.43 
+24.15 
+-3.681 
+.000 
+KI_L 
+46.80 
+23.49 
+54.39 
+24.92 
+-2.931 
+.004 
+KI_R 
+48.78 
+25.34 
+55.06 
+22.35 
+-2.644 
+.010 
+BL_L 
+51.66 
+26.92 
+54.55 
+23.58 
+-1.069 
+.288 
+BL_R 
+ 
+ 
+ 
+ 
+ 
+ 
+48.55 
+27.07 
+51.79 
+22.61 
+-1.313 
+.193 
+GB_L 
+55.94 
+21.71 
+63.56 
+22.85 
+-3.694 
+.000 
+GB_R 
+54.92 
+22.29 
+63.17 
+23.39 
+-3.865 
+.000 
+ST_L 
+56.51 
+19.64 
+62.39 
+20.02 
+-2.531 
+.013 
+ST_R 
+56.00 
+18.29 
+62.62 
+21.37 
+-3.449 
+.001 
+7 
+ 
+TABLE 3: AVERAGE GROUP MERIDIAN READINGS PRE AND POST YAJÑAS 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+ 
+Table 3 Caption: Table 3 presents average group meridian data, giving means and standard deviations 
+pre and post yajñas. The pre-post differences that reached significance individually were energy level, and 
+its various subdivisions, Low, Medium and High, and Yin and Yang.  
+ 
+The failure of the U_L values to report the significant result given from the analysis of upper and lower 
+meridians separately is a reflection of the poor reporting by AcuGraph software. 
+ 
+ 
+  
+PRE 
+POST 
+t 
+p 
+Group 
+Mean 
+SD 
+Mean 
+SD 
+LOW 
+39.62 
+14.136 
+43.01 
+14.334 
+-2.415 
+.018 
+MEDIUM 
+52.33 
+14.707 
+55.92 
+15.791 
+-2.493 
+.015 
+HIGH 
+66.13 
+16.311 
+69.78 
+16.211 
+-2.396 
+.019 
+YIN 
+52.36 
+14.967 
+56.37 
+15.267 
+-2.650 
+.010 
+YANG 
+54.21 
+15.531 
+57.54 
+15.136 
+-2.351 
+.021 
+P.I.E. 
+65.70 
+13.274 
+65.97 
+13.817 
+-.143 
+.886 
+EL 
+52.95 
+14.941 
+56.25 
+15.067 
+-2.301 
+.024 
+ES 
+78.91 
+12.179 
+80.11 
+11.273 
+-.788 
+.433 
+U_L 
+21.68 
+13.256 
+19.83 
+13.957 
+1.011 
+.315 
+L_R 
+7.18 
+6.553 
+8.00 
+6.789 
+-.866 
+.389 
+YIN/YANG 
+7.73 
+5.958 
+7.02 
+5.758 
+.898 
+.372 
+8 
+ 
+DISCUSSION  
+Yajñas are Vedic performances designed not only to fulfill the specific aim (sankalpa) of each yajña, but 
+also to bring life in tune with natural law for both the individual, and the cosmos as a whole. By looking 
+at their effects on acupuncture meridian readings, this study investigates the effect of participation in 
+yajña performance on individuals. The findings of increased conductances in lower meridians, resulting in 
+increased overall E_L (‘energy level’) values, and increased balance between upper and lower meridians, 
+suggests that the life of the participant is indeed being brought into tune with natural law. This is because 
+imbalances in the physiology that may lead to pathology may be taken as a sign of being out of tune with 
+natural law.  
+As regards the upper and lower meridians, all twelve (six left-right pairs) lower meridians increased, 
+which translates into p < 0.00025 on a sign test. Nine out of twelve increased significantly as individual 
+meridians, while two more exhibited a mild trend (0.1 < p < 0.2). For the upper meridians, only seven out 
+of the twelve (six left-right pairs) increased, and none of them reached significance individually. 
+Performing the analysis on all upper meridians, and all lower meridians taken together as blocks of 12 x 
+87 = 1044 data points, showed that the upper meridians still showed strictly no average change, while pre-
+values of the lower meridians were significantly less than those of the upper meridians (t = 3.80, p = 
+0.0001), while post values were significantly higher (t = 2.52, p = 0.012). In spite of failure to influence 
+the upper meridians, the E_L, overall Energy Level, also increased significantly, as did all its 
+subdivisions, lower, medium, high etc.  
+The result for lower meridians is by no means unique. Other observed ways to preferentially improve 
+lower meridian values include the relatively vigorous Yoga exercise program for the obese (Choudhary, 
+2014), and Acupressure walk (Meenakshy, 2014a), which has been found to decrease upper meridian 
+values. The Systematic Management of Excess Tension (SMET) program (Nagendra, 1986), on the other 
+hand, has been observed to significantly raise conductances in both upper and lower meridians 
+(Meenakshy, 2014b), and to nullify initial significant differences between them. 
+The elimination of imbalances suggests that, like other Yoga-related programs (Nagilla, 2013; Sharma, 
+2014c; Meenakshy, 2014c) the influence of yajñas is to improve regulation of the system – imbalances 
+being open to the interpretation of poor regulation. 
+The strength of study is that there were a large number of readings, a total of 87 before and after the 
+yajñas making the levels of significance for lower meridian increases very high. The weakness of the 
+study was that there was no explicit control group – nor self-as-control readings. Future research in this 
+area needs larger groups for single yajñas to compare effectiveness of different kinds of yajña. Some may 
+produce more intense results than others.  
+CONCLUSION 
+This was a useful, first AcuGraph study of effects of participation in yajña performance on subtle energy 
+levels of participants. In particular, yajña participation was found to increase Jing-Well meridian endpoint 
+conductances (subtle energy levels) in the lower meridians, and remove the usual upper-lower 
+imbalances. It can therefore be used to help pathologies like T2DM where conductances are typically 
+smaller for lower meridians. The data contrasted well with other before and after AcuGraph studies of 
+various kinds of procedure and activity. Further studies of yajñas should definitely be pursued.  
+9 
+ 
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+ 
+ 
+