This theoretical work aims to focus on the mechanisms underlying effects of yoga practice on (A) The practitioner of yoga {B) On his external environment and (C) the connection between die two It includes the effects and mechanisms, which are (A) previously demonstrated, (B) some of those which are claimed and |C) those thought to be possible by the author.

The sequence of presentation follows the eight aspects/components or angas' of yoga-practice. Thus various mechanisms are considered under each anga separately The purpose of this presentation is to remove theoretical obstacles in the path of individual and social em anc lpano n.

The Obstacles in view are:

A) Indolence as regards proper attention towards this rich 'heritage".

B) Apathy as regards study Si investigation in this field which has enormous potentials.

C) Inertia as regards thinking boldly and fearlessly without slavish submission to whatever has been stated in the old texts and scnptures.

D) Crudity and Lethargy as regards realising the km ltabons of die process of thinking and scientific methodology thus not transcending these.

E) Incompetence in realising the cosmic continuity and unity and supreme consciousness.

It is hoped that this theoretical work will contribute in die process of self realisation and thereb y conceptual unity in mankind which in turn would catalyse the development of harmonious, peaceful and blissful human society.


The effects of yoga practice must be understood in terms of the physical (transphysical) arid/ or chemical | trans chemical) processes involved. However such processes are not completely accessible to reason and concepts of physics, chemistry and mathematics at this stage Therefore the discussion in this project work is mostly hypothetical However it can serve as a ground work for future research that may take place in the course of time.

The yoga-practice involves eight aspects These are yam a, myama, asana, pranayama, pratyahara, dharana, dhyana & :.. Ihi.

The work as regards the mechanisms underlying yam a and myama has not under gone any degree of scientific" scrutiny.

The mechanisms underlying the effects of asanas and pr ana yam a are relatively more extensively studied and have undergone physiological verification to a greater extent Many modem works include those of Swami Rama, Green, Kuvalayananda, Yogendra, Gopikrishna, S.L. Vinekar, S.P. Nimbalkar, K. Makwana, N. Kirwaskar, H C Gupta, M S Malhotra, JSengupta, NT Joseph, T Shnknshna, S C. Jain, U. Sachdeva, G S. Chma. B. Singh, OP. Bagga, A Gandhi, P Kawl, D Brahmachari, H N. Choudhary, S Mitti Mohan J.M Bahugna, M M. Gore, M V. Bhole, J.S. Rao, R Yogi, M Sumtha, PS. Raju, K.J.R Murthy, R Bhargava, M G. Gogate, J.F. Mascarenhas, B K Anand, MA Inger, B.K Bagchi, Ravi Narayan, Abhinay Kamat, Manish Khanolkar, Shamee Kamat, Sandeep R. Desal, RA.Dhume, R Sheela Devi, A, Namasivayam, R Eccles etc.

There is no scientific work scrutinizing effects of pratyahara.

As far as dharana. dhyana and samadhi are concerned, they are similar to some meditabonal techniques such as transcendental meditation developed by Mahesh Yogi, Some studies are available on these, where elec tro encephalo graphic and e lectro m yographytechniques are utilized along with other methodologies; involving autoanalyzer, spectrophotometry etc The works include those of Mahesh -Yogi, Swami Rama and others.

What has been observed in these works is, die investigators have in general observed/verified effects of yoga, {mainly as ana, pranayama, and meditation] in normal people or in different clinical conditions. These works are important because they contribute towards authenticity as regards effectiveness and application of yoga. But as far as mechanisms underlying are concerned hardly anything has been achieved.

Even the hypothetical work regarding mechanisms (which attempts to reconcile with classical knowledge of physiology and anatomy] needs further analysis, scrutiny and evolution The concepts of modem physics and chemistry must be applied in this endeavor and overpowering influence of mechanistic and reductionist approach and thinking must be overcome.

This work attempts to throw light on dark and gray areas in the field of yoga.

Before I begin the actual descriptive or hypothetical aspects it must be stated here that the approach of the author does not accept conformation to any religion, ideology or even scientific methodology in a restricted sense, because, such an acceptance makes the vision tubular and the truth then eludes the student/observer.

The author wishes to establish transideological, transcienhfic, trans cultural, trans-religious, trans-regional and trans-racial holism - a nearly objective theoretical concept of the final stage of consciousness viz. s am ad hi or self realization as envisaged in yoga practice.

It maybe appreciated that without such approach it is riot possible to explore objective reality hidden in many apparently subjective experiences and effects resulting from yoga practice.


Let us consider one by one the mechanisms (or possible mechanisms) underlying the effects of eight components of yoga-practice.


Yam a means self-control or restraint The flve components of yama are satya, ahimsa, asteya, brahmacharya & aparigraha Each of these five components must be understood clearly and more deeply so as to comprehend the nature of effect of these on the practitioner of yoga.


Being truthful in Life helps the person in understanding oneself correctly without die influence of ego. The underlying moral is that the truth is absolutely objective For realizing truth, one has to shed off ones personal, narrow, deceptive, petty and ephemeral perceptions and personality.

The realization of truth follows impersonal assertion of facts. Such assertion subsequently & in the course of time helps die person to see the universe with least of passion, expectations, anger, grief, attachment, jealousy, and such veils of subjectivity, and also illusions 3l delusions created by sensory and intellectual perceptions (because these also are otherwise full of subjective element).There is no concrete account of such a theoretical foundation coordinating and correlating objective reality with die yogic concept of Satya, included in yama.