Background: Astrological knowledge and interpretations can be applied in the field of healthcare to gain new insight into patients' health status, diagnosis, and line of treatment. Aim: This study was carried out to test the validity of astrological claims concerning early death; particularly, to identify correlations between early death prediction, astrological rules, and birth timestamp in Sudden Infant Death Syndrome cases. Methodology: Data of 21 dead newborns were taken from a hospital and respective parents. Horoscope reports were generated and analyzed through standardized interpretation rules to eliminate confusion and complexity. Five independent scores were calculated based on a point-based evaluation system for each case. Results: The outcome measures that 53% of cases belong to highly afflicted Lagna/Lagnesh, Sun, and Moon, whereas the moderate affliction group has 33% of cases. Jointly these two groups indicate 86% death cases. The findings show that if all three factors (Lagna/Lagnesh, Sun, and Moon) are contributing points then it becomes a potentially deadly combination. Conclusions: Results of the astrological inferences can be utilized to develop a systematic process, which could be applied for further analysis of early infant death cases.

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Learning based on indigenous knowledge has been widely accepted as an important means to inspire and enforce the sustainable development goals (SDGs) mandated by the United Nations. Nevertheless, little is known on the potential of yoga-based traditional learning to enhance the SDGs. In fact, yoga-based learning started in India over two millennia ago, and the practice has gained global attention in recent decades. This article discusses the less known aspect of how students can learn more about yoga-based knowledge to refine their personalities to promote the SDGs. It also discusses teachers, especially those who lead yoga knowledge transferring enterprises in catalyzing the active participation of learners leading to sustainable outcomes to preserve nature and decelerate climate change consequences.

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Religion-based psychotherapy is therapy formulated based on the norms and values of one particular philosophy or ideology of a religion. Many studies have shown that religion and spirituality play an essential role in helping people with mental health issues. This is the first systematic review of five religion-based interventions (including five major religions: Islam, Hinduism, Christianity, Buddhism, and Sikhism) for people with mental health disorders. The five electronic databases included PubMed (MEDLINE), ProQuest, EBSCO-host Google Scholar, and Cochrane Database of Systematic Reviews to retrieve eligible studies (randomized clinical trials (RCTs) and case studies). Published studies between 1st January 2000 to 30th June 2020 examined the efficacy of mental health outcomes based on religion-based psychotherapy. Two researchers independently screened studies, extracted data, and assessed the risks of bias. The total number of articles identified through [MeSH] terms was 87160. After sorting out the duplicates, 13073 articles remained. 12727 articles were excluded for not meeting the inclusion criteria; 12678 were out of topic, and 49 included spiritual interventions. A total of 346 full-text articles were assessed, out of which 318 had methodological issues, and the authors were contacted by email; despite that, 5 failed to respond. 23 articles were found eligible, out of which 17 were case studies and 6 were intervention studies. Surprisingly, we were unable to find any intervention studies based on Hinduism. Results from included studies show that religion-based therapies have led to effective ways in managing anxiety, depression, psychological stress, and alcohol dependence. The findings of this review suggest a lack of experimental studies based on Hinduism, which is an area that needs exploration. Nevertheless, results from included studies show that religion-based psychological interventions are feasible and have the potential to improve anxiety, depression, psychological stress, and alcohol dependence. However, the included religion-based intervention studies have shown poor replicability and a high risk of bias due to a lack of standardization and methodological rigor. Thus, religion-based interventions need to follow standardized methods to enhance the quality of evidence.

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This review article is about the spontaneous dawn of the transparent mind and the peaceful self. The article starts with my direct observations as documented in my recent journal entries. As a neurologist, I ask myself, “how can I understand and explain these experiences in terms of modern neuroscience?” We as human beings have been asking such fundamental questions for thousands of years. The often asked questions are: Who am I? What is self? What is I-Me-Mine? What is self-consciousness? What is reality? How can I be free and peaceful? I have tried to answer some of these questions based on my personal experience and the review of current neuroscience. Self-aware experience is singular, nonspecific, multimodal with deep roots in human life, self-development, and evolution. Human development depends on both exogenous signals and endogenous self-organization. It is nature-guided. The evolution of vertebrates including humans is complex and fascinating. Our sense of self has been described in terms of two aspects namely, the subjective and objective self. We are alive as embodied and embedded beings in nature. The wholeness of our spontaneous peaceful being is unique and hard to describe, but it can be joyously actualized. One can understand self better by the affective rather than the cognitive approach. The nuances of self-aware being, the Atman have been extensively described in Upanishads, Vedanta, Yoga, and Buddhism.

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Freedom has been the eternal theme of human pursuit since ancient times. Freedom is always related to bondage, it is difficult to only talk about freedom without bondage. These two concepts are extremely important in Eastern philosophy and relevant to the modern thinking of India and China. The concepts of bondage and freedom in ancient India and ancient China are derived from their respective cultures; the striking similarity of both sides is the starting point of this paper. Pursuit of freedom is the eternal theme in all Upanishads and Zhuangzi, the means to attain ultimate freedom is to understand the real self. The ancient scriptures explained bondage and freedom in their ways. The Upanishads and Zhuangzi share the same desire for freedom, which refers to the realm of spiritual freedom. They all seek an absolute reality, and there is no difference in essence between the knowledge of the Brahman and the self, and the knowledge of the Tao and I is the same. One is bound because one does not know the ultimate reality. To obtain the ultimate reality is to obtain the highest freedom. This article tries to trace back to the source of ancient Indian scriptures and early Taoism scriptures, from the start point of the origin of bondage and freedom, the cause of bondage, the solution of bondage, and the result, and to analyze the similarities and differences of the two important concepts “bondage” and “freedom” in both traditions.

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Introduction: Geriatric population is vulnerable to physical and emotional discommodes that requires expert care from a holistic perspective. Depression, stress, anxiety, etc., are the common problems faced by the elderly. Holistic interventions such as yoga are reckoned to be a pillar in alleviating these issues; however, most of the studies in this arena are conducted on elderly who resides in shelter homes. Materials and Methods: Ninety-six participants were randomized to a yoga or waitlisted control group (n = 48 each). Yoga group received a set of yogic practices for 12 weeks. Assessments were done using Perceived Stress Scale (PSS), Geriatric Depression Scale (GDS), and older people quality of life (OPQOL). Results: Yoga group has shown statistically significant reduction in PSS (P < 0.001), GDS (P = 0.001), and improvement in the selected components of OPQOL such as social relationship (P = 0.014), neighborhood (P = 0.001), psychological well-being (P = 0.001), financial circumstances (P = 0.001), and OPQOL – total (P = 0.001). Discussion: The results indicate that yoga can successfully be implemented in the elderly population on an outpatient basis and can produce clinically beneficial effects. Nurses, physicians, and other therapists should consider integrating yoga in the elderly. Conclusion: The results of this study are encouraging to recommend yoga as a stand-alone mind-body rehabilitation program for older adults.

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Background: Children with bilateral sensorineural hearing impairment (SNHI) face various physiological, psychological, and sociological complications that require attention. The objective of the current study was to analyze the effect of a 1-month structured yoga program on functional balance, flexibility, and emotional status of the students with bilateral SNHI. Materials and Methods: The study was conducted as a controlled pre–post experimental method. Forty (n = 40) bilateral sensorineural hearing-impaired students (moderate–profound range) of ages 8–16 years were randomly divided into two equal groups, i.e., experimental and control. A one-hour structured yoga module was provided to the experimental group as an intervention for 30 days, while the control group followed a routine lifestyle. Outcome Measures: Static balance (SB) was assessed by single-leg stance test, dynamic balance (DB) by functional reach test, flexibility by sit and reach test, emotional status by Positive Affect and Negative Affect Scale (PANAS), and Self-Esteem recorded by Rosenberg Self-Esteem Scale. Results: The results revealed a significant improvement (P < 0.001) in physical parameters such as SB on the right leg, SB on the left leg, DB, and lumbar flexibility in the experimental group. Additionally, psychosocial parameters such as positive emotions, negative emotions, and self-esteem showed significant improvement in the experimental group. However, no significant change in any of the study parameters was observed in the control group (P > 0.05). Conclusion: These findings provide substantial evidence that a 1-month structured yoga program was an efficient method to improve the functional balance, flexibility, and emotional status in the students with bilateral SNHI.

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A unique condition called “Mada” or “Madonmada” is available in Bhela samhita. Mada is considered as a prodromal phase of Unamada, or it can occur as an independent disease condition also. Mada/Madonmada is caused by various traumatic events or extreme stressors, and it is characterized by various features such as pradhyayati (immersed in thoughts/flashbacks/recurrent or persistent distressing thoughts), praswapati (excessive sleep), animittitam rodati (crying without any reason/pervasive negative emotions/depressed mood), akasmaat hasati (laughing inappropriately or without any reason/disorganized behavior), nidraalu (hypersomnia/excessive sleep), alpa vaak (diminished speech or poverty of speech/social withdrawal), nityam utsuka (hypervigilant/restlessness), trasta shareeri (tiredness/weakness), deenaaksha (depression/pervasive negative emotions), krodhana (angry outbursts/irritable behavior), nirapatrapa (self-destructive behavior/recklessness), purastaat avalokee (exaggerated startle response), na yathavritta eva (disorganized or abnormal behavior), parushatva of roma (roughness or dryness of skin and hair), and aavilam chakshusha (confused/teary eyes). Mada/Madonmada has shown similarity with various psychiatric conditions such as “acute stress disorder,” “posttraumatic stress disorder,” “brief psychotic disorder,” and “adjustment disorder.” The present study provides insights for clinical implementation of “Mada/Madonmada” in the diagnosis and management of “trauma- and stressor-related disorders” in terms of Ayurveda. It is astonishing that thousands of years before, “Acharya Bhela” has documented the conditions such as trauma- and stressor-related disorders in the form of Mada or Madonmada.

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The current pandemic situation has put a lot of strain on both the human respiratory system and mind. As contemporary sources are to be explored to find solace and solution, ancient yogic resources in this regard should also be systematically studied. With this as background, a study of hitherto less noticed Sūtra in the first chapter of Yogasūtras-pracchardanavidhāraṇābhyāṁ vā prāṇasya (1.34) was done based on 15 Saṃskṛta commentaries ranging from 4^th to 20^th century CE. This Sūtra mentions about a practice of prāṇāyāma toward attainment of calmness of the mind. Calmness of mind is an indicator of subjective wellbeing – which will be necessary in facing the challenges posed by the pandemic confidently and effectively. A systematic study of these commentaries reveals nine unique techniques of Prāṇāyāma toward steadiness and calmness of the mind (Cittasthairya and Cittaprasādana). It is to be noted that these techniques are not to be found in any of the numerous Haṭhayoga texts that run parallel to the period of the commentaries of Yogasūtras. Although the commentaries also add other insights on the practice including the kind of food for the practitioners, the mechanism of working of this Prāṇāyāma in bringing about the outcomes, and so on, this paper focuses on the nine techniques only, to draw the attention of researchers and practitioners for further exploration, validation, and utilization.

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Ayurveda focuses on the diet, lifestyle, herbal medicines, and herbo-mineral medicines as per the specific constitution (Prakriti) of an individual. In this COVID-pandemic, various healthcare systems dynamically respond to combat the disease. Ayurveda also has evidence on case studies and case reports treated through Ayurvedic intervention. Therefore, there is a need for systematic review of all studies of COVID-19 and Ayurvedic intervention. The aim of this study was to systematically review the available case studies and case reports on Ayurvedic formulations/interventions in COVID-19. The published data were retrieved from MEDLINE, Embase, Science Direct, Scopus, Web of Science, Google Scholar, MedRxiv, and OSF on July 1, 2021. The search did not include any restrictions. Case reports and case studies published for COVID-19 through Ayurvedic formulation/intervention. Standard method for data extraction and coding was developed for the analysis of the eligible case studies and case reports. A total of 59 studies were collected from different databases; among them, extractions were made for repetitive studies; after extraction, only 17 studies were taken. The present systematic review proves that Ayurveda science is safe and effective without an adverse effect in treating COVID-19 even in high-risk, comorbid, vulnerable conditions. Adaptation of Ayurveda in the COVID-19 pandemic is the positive hope for the management of COVID-19.

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Background: Yoga is effective for managing stress and increasing resilience of college students. However, there is a scarcity of research on differences between males and females in the effects of Yoga. Aim: The present study aims to investigate the effect Classical Yoga Intervention (CYI) on resilience of rural-to-urban migrant college students as migration is a challenging situation demanding resilient adaptation. It also explores sex differences in the effects of CYI. Methods: The study included 125 migrant college students (age 16–18 years). Sixty-two students (30 males, 32 females) from the CYI group underwent 40 sessions of CYI and 63 (33 males, 30 females) in the control group did not receive intervention at that time. Resilience was measured using Connor–Davidson Resilience Scale. Mixed Analysis of Variance was conducted to understand the independent and interactive effects of test time (pretest, posttest), sex (male, female), and group (CYI, control). Results: CYI group improved significantly on resilience as compared to control group from pretest to posttest indicating positive effects of Yoga. CYI group females were significantly higher than control group females on posttest scores of resilience, whereas no difference was found between CYI and control group males. Within the CYI group, no significant difference was found between males and females on posttest scores of resilience. Conclusion: The study indicates a positive effect of CYI on resilience. Although females of the CYI group showed higher improvements as compared to control group females, it can be said that Yoga is effective for both males and females.

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Vrikshasana is also known as a penance posture as it infuses a deep contemplative meditation effect and self discipline in its practitioner. This classical yoga pose is explored to gain a deeper insight into its origin, practice methods, biomechanics, and artificial intelligence (AI)-based learning in this study. Information related to Vrikshasana from classical yoga texts was considered to understand the symbolical interpretation and method of practice. To obtain the information about biomechanics and AI based learning of Vrikshasana scientific research studies from conference proceedings, published research papers, technical reports, and journals were explored. The practice of Vrikshasana infuses a strong sense of balance and postural stability while improving the strength and endurance in the lower extremity muscles. It helps in preventing the fear of fall that usually occurs as an aging problem. The anatomical and biomechanical insights provided in this study give a wide range of scope to the physiotherapists, yoga therapists, and fitness trainers in their approach to training this pose. The study also highlights the importance of the AI-based approach which promotes self-training to experience the positive benefits of pose practice and equally prevents any injury or the fear of falls.

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Money is one of the principal forces acting on human beings that dictate conscious and unconscious actions. However, because of its tendency to bring the evil propensities in human beings to the fore, it is also one of the most maligned forces in human history. This study aims to know the real nature of money and the number of factors that determine a man's attitude towards money. A study of various kinds of literature like; journals, books, magazines, internet materials, and articles on neuropsychology, were done to compare the good and bad effects, money exerts on human lives. Results showed that there are many factors such as greed, insecurity, and inner poverty, as well as genetic and neuropsychological causes that impel men to chase power, position, and outer prosperity. However, such wealth, when earned through unfair means, often breeds insecurity and misery for a man as well as for society at large, while the same wealth, when acquired through fair means helps man to fulfill the ultimate goals of human life, namely enjoyment, and self-actualization. The study concludes by stating that money, by its nature, is neither a good nor an evil force. In fact, wealth creation without violating the moral codes is holy labor and a duty that helps humans, materially, psychologically, spiritually, and neuropsychologically, to achieve lofty aims in their life and also benefits humanity in general.

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Background: Intelligence is one of the most important aspects of one's consciousness. Various practices have been given in yogic texts to develop human consciousness in its entirety. The present study assesses whether Prana vidya practices (PVPs) are effective for the enhancement of intelligence in adolescents. Various studies have established that prana-related practices such as pranayama and pranic healing have played an important role in the prevention and treatment of various aspects of human health. Aim: To study the effect of PVPs on the intelligence quotient (IQ) and performance quotient (PQ) of adolescents. Materials and Methods: The present study was a randomized control trial, conducted to find the effect of 5-week Prana vidya intervention on IQ and PQ of adolescents where five different PVPs were given every day for 35 min. Thirty six adolescents aged between 11 and 16 years were selected for this study and assessed by Bhatia's Battery of Performance Tests of Intelligence before and after the intervention. Data Analysis: The data were analyzed for the variables IQ and PQ under the descriptive statistics, correlation, and the paired t-test. Results: The results show a significant increase (P < 0.01) in the IQ and PQ scores of the experimental group after the given intervention. The mean ± standard error values of IQ and PQ were found as be IQ (pre = 109.44 ± 3.46, post = 123.40 ± 2.43) and PQ (pre = 111.66 ± 3.48, post = 124.27 ± 2.53). The correlation coefficient was found to be significantly positive between pre- and post-tests of both IQ and PQ. Conclusions: The study findings suggest that PVPs increase IQ and PQ in adolescents.

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Children in today's global world deal with the pressure of competition because of new standards and opportunities and tend to suffer from stress and mental disorders. A stressful life can lead to a variety of health issues if left untreated. It is necessary to show them how to cope with their tension and anxiety. In this context, yoga, an art and science of healthy living as well as a spiritual discipline emphasizes bringing mind and body into balance. The first two limbs of yoga according to Aṣṭāṅga yoga are restraints known as “yamās” and observances known as “niyamās.” These are a set of guidelines for practicing moderation in life and gradually fostering a sense of self-discipline, contentment, and detachment as you go. They are powerful tools for developing the personality of children, thereby improving their physical and mental well-being. Thus, it should be promoted at all stages of life, from pregnancy to old age. Early in life, children who learn these codes and remind themselves of what is right will not go astray when they grow up and will remain strong mentally and morally. Hence, there can be no integrated personality without the application of yogic ethical principles. Therefore, in this study, an attempt has been made to highlight the importance of yamā and niyamā in nurturing mental and physical health among adolescents.

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Background: Computer professionals are more prone to chronic low back pain (CLBP) as compared to the normal population. It has been reported that the 1-year prevalence of low back pain (LBP) was 23%38% in the normally active population, while it was 31%54% in computer users. Objective: To investigate the effect of yoga and mindfulness meditation on the quality of life (QOL) of computer users with CLBP. Materials and Methods: Eighty computer users (42.6 ± 8.45 years of age; suffering from CLBP since 5.20 ± 3.01 years; 51 males and 29 females) were recruited from Bengaluru, India. Participants were randomized into two groups: Yoga and mindfulness meditation/YM group (n = 40) and physical exercise/PE group (n = 40). The YM group practiced an integrated module comprising yoga postures and mindfulness meditation, and the PE group practiced PE designed for LBP. Both groups practiced 1 hour daily, 3 days a week for 16 weeks. WHO QOL-BREF and spinal flexibility (Straight Leg Raising [SLR]) were assessed at baseline and after 8 and 16 weeks. Results: Results of repeated measures-analysis of variance test showed that the scores on QOL physical health (diff = 12.43%, P < 0.001), psychological health (diff = 11.9%, P < 0.001), social relationships (diff = 15.66% P < 0.001), and environment (diff = 17.37% P < 0.001) were significantly higher in YM group as compared to PE group at the end of 16 weeks. Similarly, the scores on the SLR right leg (diff = 12.97%, P < 0.001) and SLR left leg score (diff = 11.71%, P < 0.001) were significantly higher in the YM group as compared to the PE group at the end of 16 weeks. Conclusion: Yoga with mindfulness meditation is significantly more effective in improving QOL and spinal flexibility in computer users with CLBP as compared to PE designed for LBP.

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Yoga has been acclaimed for its therapeutic benefits which are usually associated with the practice of asana, pranayama, and meditation. The counseling part of yoga therapy, cough not as explored as the practical aspect, dates back to ancient texts where the Guru acted as a counselor and the Shishya the counselee. This review explores yoga as a form of counselling and the means of incorporating it in conventional counseling. The aim of this study is to review the literature related to the application of yoga in psychological counseling, to assess the techniques and theories of Yoga-based Counselling (YBC) as well as to propose key aspects of YBC. Based on the Preferred Reporting Items for Systematic reviews and Meta-Analysis guidelines PubMed/MEDLINE, Web of Science, Google Scholar, and SCOPUS were searched from the date of conception till August 2021. The MeSH terms and keywords “counselling,” “psychotherapy,” “yoga,” “yogic,” “bhagavad gita,” “patanjali,” and “ramayana” were used to search the databases as appropriate. The exclusion criteria for the search included yogic practices which do not explore counseling techniques or focus only on asana, pranayama, meditation, and relaxation. Out of the forty-nine articles, twenty-four articles were reviewed based on the study requirement. The articles were coded and qualitatively analyzed using the inductive thematic approach. The preliminary open coding of the articles was carried out by the first author. Themes and additional sub-themes were assigned and reviewed by the co-authors. The findings of the final list of studies have helped in evolving themes relevant to the application of YBC. The emerging themes are the theoretical foundation of YBC, integrating yogic counseling in psychotherapy, stages of counseling, ethical consideration, and precautions to be followed during sessions. These can act as guidelines for therapists willing to adopt YBC. This review delineates the ways in which YBC can be adapted in conventional counseling settings. The theoretical foundations and stages of applying YBC may give a consolidated understanding of yogic counseling. Likewise, the ethical considerations and precautions required during YBC for the smooth flow of sessions are highlighted.

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Context: Prana vidya practices (PVPs) have been found to be effective in improving intelligence quotient and performance quotient previously. This article is the sequel to previous research and investigates the effect of PVPs on the selected cognitive abilities of adolescents. Aim: To study the effect of the PVPs (Prana Vidya Practices for Consciousness Enrichment [PVPCE]), a prana visualization-based technique, on the cognitive abilities associated with (i) Six-letter cancellation task (SLCT) and (ii) Corsi block-tapping task (CBTT). Subjects and Methods: The present study was a randomized control trial carried out to examine the effect of a 5-week Prana vidya intervention on the cognitive abilities of adolescents. As an intervention, the practices of the PVPCE technique were given every day for 35 min. A sample size of 36 adolescent participants (14 boys and 22 girls) was obtained for this study. Statistical Analysis: The descriptive statistics (average value, standard deviation, and standard error of the mean) were obtained. The paired t-test for performance comparison along with Cohen's d test and repeated-measure analysis of variance between pre- and post-situations were also performed. Results: The results of the study show that in the experimental group, total attempts (TA) and net attempts (NA) of SLCT were significantly increased (P < 0.05); however, there was no significant change in the wrong attempts. In the CBTT, total scores and Corsi span also significantly increased (P < 0.05) in both the forward and backward directions. The PVPCE practices are most effective for SLCT-TA, SLCT-NA, and forward total score. Conclusion: The results suggest that PVPs (PVPCE technique) improve cognitive abilities associated with letter cancelation and block tapping tasks.

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Low back pain (LBP) is the most common health problem affecting the daily activity of a person. The subtle energy pathways with the imbalance of the wind element/Vata dosha are the cause of back pain, as per ancient texts. Releasing these energy blockages through different approaches from the traditional healing system is found to be effective in treating LBP conditions. To explore and compile the different subtle energy pathways of the human body and identifying the energy lines affecting back pain and possible remedial approach. Relevant information was obtained and compiled using different sources such as Classical texts of Yoga, Upanishads, Ayurveda, and Traditional Thai Massage. Scientific Research papers were explored using different key words-low back pain, marmas, meridians, nadis, sen lines for understanding the energy pathways and its approach in treating LBP. The paper identifies and compiles the subtle energy pathways from a different system with respect to its location, function and emphasizes in compiling information related to LBP and the treatment approach.

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Background: The famous rasa theory, with its three complete components, has been widely discussed in the doctrines of poetics and dramaturgy but not in the context of pure music. This study tries to find out the application of three rasa components in the context of Nonlyrical Nonpercussive Indian Pure Music (NNIPM). This would help the field of Indian music therapy to explore its application as a rendition according to desirable emotions relevant to needful subjects after customizing it to the individual need. Aim: This pilot study aims to know the pragmatic approach of rasa theory regarding NNIPM, coupled with rasa-centric rendering method to evoke śānta rasa (related to calmness, satisfaction, pleasantness, and other related emotions). Materials and Methods: Five music clips were recorded on Rudra Vīṇā, which are the stimuli to get emotional responses from fifty participants. A questionnaire was developed to elicit psychophysical responses and transitory emotions to get emotional reactions from them. Based on rasa theory, a Rasa-Matrix (RM) was designed. Based on RM, a Rasa Equation formula was further designed to get the rasa values of each response. Results: Fifty people participated from India and Bangladesh (n = 50). There were 210 (84%) rasa responses, and 40 (16%) were null as the rasa outcomes overlapped. According to Cronbach's alpha for reliability and internal consistency, the questionnaire was highly reliable for all five tunes (α was always 0.86-0.89). Accuracy of desirable śāntarasa (0.98, P < 0.001) was satisfactory. Conclusion: This study shows that the application of rasa theory regarding NNIPM is a reliable approach for emotion-centric music therapy. With the help of the rasa-centric rendering method, there is a considerable potential to create tunes that will be more helpful for inclusion as part of Indian music therapy in specific mental health conditions.

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This paper analyses sociological underpinnings of yoga as complementary therapy in contemporary India. It traces the trajectory of medicalization of yoga through an analysis of the socio-cultural currents that prevailed at different historical epochs. The paper focuses on modern postural yoga as a therapy for physical ailments and fitness. Yoga, as it is experienced today, ensues from the impact of a series of social and cultural forces, both global and national. Gurus such as Vivekananda, Madhavdasji, Krishnmacharya, Kuvalayananda, and Iyengar responded to the pervasive temper of scientific rationality by underplaying the esoteric and mystical elements associated with yoga and accentuating its postural attributes that were scientifically validated to be therapeutic. As a symbol of indigenous cultural heritage, yoga has also been the narrative of protest and resistance against colonial rule and western medicine. With State patronage, yoga is elevated to the position of a recognized medical system under AYUSH, amenable to integration with naturopathy, ayurveda, biomedicine, and other systems of medicine resulting in the proliferation of medical pluralism. Modern postural yoga is secularized, professionalized, democratized, and adaptive. The digitization of yogasanas as cultural heritage and practice of yoga through apps is yet another illustration of its capacity to respond to technological changes and societal demands.

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Background: Adolescence is a phase where one attempts to gain clarity on strengths, weakness, and resources. This article aims to test the effectiveness of a culturally sensitive moral development program for high school adolescents in South India. Methods: One hundred and twenty English-speaking adolescents, aged 14–17 years, were provided a 3-week program titled “Infini14,” a moral development program. The adolescents were divided into 3 groups of 40 each matched on age, gender, and education: (1) Infini14, (2) growth magazine and videos, and (3) control group. All adolescents were assessed at baseline; at the end of the 3 weeks; and at the end of the 3 months on variables of self-esteem, food habits, coping, and personality. Results: Repeated measures analysis of variance showed a significant improvement in self-esteem, food habits, positive coping, negative coping, and personality over the period of 3 months in the intervention group as compared to the other two groups. Bivariate correlation at baseline depicted that the duration of following a spiritual and/or religious path was significantly positively correlated with self-esteem; the age of the adolescents was negatively correlated and parents' education was positively correlated with their food habits. Conclusions: “Infini14” is an effective program for adolescents to develop self-esteem, coping skills, health, and personality.

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