Background: Mindfulness has received consistent attention from researchers in the last few decades due to its positive effects on physical and mental health, psychological well-being, as well as several therapeutic outcomes. In an attempt to discern its dispositional source, researchers have also looked at its relation with personality traits. Aims: The current study aims to carry the above effort ahead by looking at the relation of mindfulness to the big-five personality traits in the Indian context in an exploratory way to give some amount of cross-cultural validity to established relations in the Western context. Methods: The current study adopted the method of correlational research to fulfill the above aim. Results: Results of the current investigation on 60 plus Yoga students supported earlier meta-analysis by revealing highly significant moderate correlations, negative of -0.45 with neuroticism and positive of 0.49 with conscientiousness after controlling for demographics. Mindfulness also showed a positive relation to extraversion (r = 0.29), to a lesser extent though. The study, very surprisingly, showed no gender difference in neuroticism in the current sample of Yoga students, thereby creating a deviation to a widely present gender difference. Conclusions: The current paper discusses the above results in detail, and draws the personality mini-profile of a mindful individual to be that of one who is emotionally stable and/or well-disciplined in his/her approach toward life although, studies with larger, representative and cross-cultural samples are needed to further validate this claim.

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Clinical yoga trials, which were conducted in medical research institutes, found to skew toward imposing positive health impacts. Several concerns related with the clinical yoga trials including the availability of exclusive ethical committee to review yoga research proposal, compensation to the poor patients, patient's actual will to participate in the study, yoga trainer qualification, insurance policy for patients if being harmed, standard yoga protocols (exercise, stretching, bending, meditation, music, timings, and duration), mode of training (self-practice by video or personal trainer), assessment of level of compliance, religious concerns, law and legislation have been neglected, not highlighted, or not well justified by most of the studies. The present article represents the grassroot level of experience of clinical yoga trials in medical research institutes and recommended that, until and unless the global standards for clinical yoga trials have not been introduced, for the safety of the patient, either yoga trials should not be allowed in medical and research institutes or all institutions should follow the standard study designs described in highly indexed standard journals.

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Background: Autism is one of the most common developmental disorders. It is a lifelong brain disorder that is normally diagnosed in early childhood. Autism is a spectrum disorder varying in severity and impact from individual to individual. Aims: The main purpose of this study is to find the effect of yogic intervention on children suffering from Autism Spectrum Disorder. Settings and Design: Thirty children suffering from Autism Spectrum Disorder were selected from Abhiprerna Foundation, Haridwar for the study. The age of the subjects ranged from 5 to 16 years. The design used for the study was pre-post design. Purposive sampling was used for collection of the sample. Methods: The current study was performed with parents/caregivers who gave information regarding the daily activities of the child; pre and post values for the study were assessed on the basis of the Childhood Autism Rating Scale. yogic practices including OM Chanting, Asanas, and Pranayama were used as intervention for a period of 3 months. Statistical Analysis Used: Paired samples t-test was used for comparing the means of pre and post values. Results: Though there was statistically significant reduction in the symptoms of autism in children after a period of 3 months, yet the effect size was very small to draw an assertive conclusion. Conclusions: The results conclude that continuous practice of yoga may significantly improve the symptoms of Autism Spectrum Disorder in children. Such an effect also calls for a detailed study on their effectiveness in the long run.

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Introduction: Yoga is an ancient science of body and mind coordination and is widely practiced as well as researched globally. Various yoga postures are considered therapeutic and can be used to treat physical hazards which have direct relation to dentistry procedures such as musculoskeletal complications and to reduce stress. The ultimate goal of this study is to evaluate the therapeutic potential of yoga in the treatment of psychological and physical hazards among dentists in Wardha region. Objective: This study aims to understand the effect of yoga as a therapeutic aid for the treatment of psychological and physical hazards among dental interns aged between 21 and 24 years in Sharad Pawar Dental College, DMIMS (DU), Wardha region, Maharashtra (India). Method: In this study, dental interns aged between 21 and 24 years were examined to understand the effect of yoga as a therapeutic aid for the treatment of psychological and physical hazards of dental practice. They were subjected to a pretest questionnaire, and then, they were trained and made to undergo yoga session for a month under a trained supervision, after which they were given a posttest questionnaire assessing if there is a reduction in the levels of stress and relief from their musculoskeletal ailments. Results: There was a significant improvement in the quality of life of the participants. Earlier, 64.3% of the interns complained of not being able to provide quality treatment to their patients due to stress and 54.3% could not cope up with their workload previously; after a month of yoga therapy, 62.9% of the interns felt a significant change in the quality of treatment they were providing to the patients and 62.9% of the interns found it easier to cope up with their workload. Previously, 40% of the interns had complained about backaches due to long-standing work hours and 42.9% of the interns had complained of headaches; after the therapy, 44.3% of the interns claimed that their backache had reduced significantly and 42.9% of the interns claimed that the number of times they suffered a headache has reduced. Conclusion: Considering the results, a fair conclusion can be drawn that practicing yoga on a daily basis can have a significant change in the lifestyle of a dentist by allowing them to maintain their health as well as relieving them from their day-to-day stress.

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Background: In Indian Universities, much attention is not given to the mental and physical fitness of the students during routine teaching-learning sessions except in the courses related to physical education, medicine, and yoga. Even general health-related lessons are mostly not included in the curricula of most of the courses. This fact becomes important in the context of increasing prevalence of cardiovascular and metabolic diseases among the younger population. Yogic training happens to be one of the promising and effective methods of training in developing mental and physical fitness. Objective of the Study: The objective of this study was to find out the effect of Pranayama on physical fitness and mental health in University-level healthy students. Method: A total of 108 adult volunteers of University-level healthy students of both gender, aged 17–28 years were included in the study. The selected individuals were divided into two groups, experimental- and control-with (n = 54) individuals in each group. The training period of Anuloma-viloma and Bhastrika Pranayama for experimental group was 12 weeks. Physical fitness parameters and mental health were assessed at the baseline and after completion of 12 weeks of the training intervention. Mental health was tested with a validated Mental Health Inventory Questionnaire. Control groups did not undergo Pranayama training. Results: The experimental group showed significant improvement in most of the physical fitness parameters after 12 weeks of Pranayama practice; however, the control group did not show significant improvement. The positive effect of Pranayama though was observed on mental health parameters in the experimental group, the difference was not statistically significant when compared with the control group. Conclusion: Anuloma-viloma and Bhastrika Pranayama appear to be effective in improving physical health parameters among healthy University students.

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Pelvic floor dysfunction (PFD) is commonly associated with the weakness of pelvic floor muscles and the supporting connective tissue structures, which may lead to prolapse of the pelvic organs. There are various researches which have shown the significance of pelvic floor exercise (PFE) on the PFD. The last few years have seen a growing interest in the field of yoga. "Mudra" and "Bandha" are reported as pelvic floor yogic exercises (PFYEs) in the ancient Indian texts. These yogic exercises involve the coordination of breath, maintain the structural integrity of the pelvic floor, and thereby prevent PFD. It is recognized that all the female patients of PFD can be benefited from education on PFYE. So, in this article, we have tried to highlight the significance of PFYE in the preventive and therapeutic aspects of PFD.

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Yoga is a word very commonly used in the world today and carries various connotations depending on its usage. It has been defined in various manners as an art and science, as well as the process of conscious evolution. All human beings can gain a lot from the bountiful dimensions of Yoga, which enables them to manifest their inherent divinity, the universal potentiality that lies dormant unless channelized. "All souls are potentially divine," said Swami Vivekananda and, indeed, they are. This article aims to elucidate the diverse dimensions of Yoga that include the dimensions related to Indian culture as well as those associated with health, therapy, society, education, and research. Various physical, mental, emotional, and spiritual benefits attainable through Yoga are explained in detail, highlighting the multiple sub-dimensions of these major fields. Yoga, which emphasizes the universal, is a perfect foil to those human activities which glorify the personal. In short, it may be safely said that the practice of Yoga as a unified whole helps the individual shift from an "I"-centric approach to a "we"- centric approach. The beauty of Yoga is that these abstract principles become concrete by the daily practice of the techniques available in the integrated system. Once the "seed of Yoga" finds fertile soil, these concepts grow naturally, slowly but surely taking root in all aspects of life.

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Autism is a complex neurodevelopmental disorder affecting systems of the body and behavior. Its growth rate is approximately 3% in children. This review was undertaken to search and critically analyze the literature about musculoskeletal, cardiovascular and neurological function, and behavioral outcomes of yoga interventions for individuals with autism spectrum disorder. This systematic review has four-stage screening process and rigorous critical appraisal, which resulted in the inclusion of 36 studies. As a result, in children with autism spectrum disorder with (i) the presence of muscle weakness: yoga may decrease sympathetic activity and autonomic arousal and thereby improve handgrip strength (HGS); (ii) lowered cardiac vagal tone and elevated sympathetic tone, resulting in autonomic abnormalities including impaired language, attention, and cognition: yoga reduces blood pressure and improves attention without sympathetic activation; (iii) slower reaction times and greater standard deviations: Pranayama practice enhances central processing ability; and (iv) sensory processing issues with behavior regulations give rise to the presence of repetitive behaviors: yoga improves sensory integration, motor imitations, communications, and their own thoughts and behaviors related to physical, social, and emotional well-being. Hence, this review of clinical studies suggests that approach built on yoga intervention is worth pursuing. Desired outcomes include reduction of autism rate and improved quality of life.

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Introduction: Laghu sankhaprakshalana (LSP) is a type of yogic cleansing technique (Shatkarma) which is being practiced since ancient time. In this technique, set of Asanas that aid the intestinal motility are practiced along with intake of lukewarm saline water. It is an easy and effective technique to clean the gastrointestinal canal. This study aims to study the effect of LSP on bowel health. Aim and Objectives: The main objective of this study is to evaluate the effect of LSP practice on bowel health in normal individuals and safety of it. Materials and Methods: Sixty healthy individuals (males – 30 and females – 30) of the mean age 20.70 ± 2.89 were randomly recruited for study group (n = 30) and control group (n = 30). The study group was made to practice LSP once a week, for 4 weeks. The control group received no intervention. Constipation score (CS) was recorded by using the Cleveland Clinic CS, before and after completion of four sessions of LSP. Results: There was a significant reduction in CS, p < 0.0001 after the four sessions of LSP practice. Conclusion: The present study showed that LSP has a tendency to improve the bowel health. The practice of LSP once a week, for 4 weeks is safe and effective in a normal individual.

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Context: The ancient Indian science of yoga is both an experiential science as well as a set of practices which are very suitable to be evaluated using conventional research methods. Despite the rapidly growing scientific literature on the effects of yoga and its applications, there has been no survey carried out to determine whether yoga practitioners are themselves aware of this research. Aims: The current study aimed at conducting a survey to document the beliefs about yoga as a science among its practitioners. Methods: The current survey was conducted chiefly on graduate students of Mumbai University as well as some of the staff. The study surveyed 972 respondents (with an average age of 26 years and a male-female ratio of 54.8:45.2), out of which 54.7 percent practiced yoga. Results: Among the yoga practitioners, 66.1 percent were aware of scientific research on yoga and 57.6 percent associated yoga with scientific research. Interestingly, 60.4 percent of yoga users were keen to have online yoga courses. Among those who did not practice yoga (45.3 percent), 45.0 percent had no intention of starting to practice yoga. Conclusion: The current survey, which is the first documentation of its type in India, showed interesting trends in beliefs about yoga as a scientific discipline among a predominantly young, educated, and urban Indian sample.

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Objective: This study was conducted to assess (i) the relationship between stressful life events and coping strategies, (ii) how stressful life events influence stress indicators, and (iii) how variations in stress indicators occur according to the coping strategies adopted. Materials and Methods: Coping strategies, stressful life events, and stress indicators were assessed in 72 participants (group average age ± standard deviation, 31.9 ± 14.3 years; 36 males) as a single-group, cross-sectional study. Results: Participants with low, medium, and high stressful life events showed a positive correlation with disengagement (e.g., social withdrawal) (p < 0.01). A high level of stressful life events was positively correlated with physical (p < 0.05) and behavioral indicators (p < 0.05). Coping strategies such as problem-solving (p < 0.05) and cognitive restructuring (p < 0.05) showed a negative correlation with behavioral indicators; wishful thinking (p < 0.01) showed a positive correlation with emotional indicators. Engagement showed a negative correlation with behavioral indicators (p < 0.05) and disengagement was found to be positively correlated with emotional indicators (p < 0.01). Conclusion: The higher the stressful life event scores, the greater was the chance of using unhealthy coping strategies; (ii) high stressful life events correlated positively with physical and behavioral stress indicators; and (iii) healthy coping strategies (e.g., problem-solving) resulted in lower behavioral indicators of stress.

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Background: In order to have a clearer understanding of yogic concepts as described in the Pātañjala Yogasūtra (PYS), the seminal, most authentic and authoritative, but extremely compact ancient text of yoga, there is a need for their critical study with reference to relevant commentaries and secondary sources of the PYS. Aim: The current study focused on the word dvandva (general meaning - pair, conflict) as used in the PYS, as well as various relevant commentaries on the PYS, in an attempt to explain the end effect of yogic āsana in relation to dvandva. Methods: A thorough review of the PYS and 22 commentaries on it that pertained to the concept of dvandva was conducted. The commentaries referred to were of two types: (a) Direct commentaries on the PYS and (b) indirect commentaries, i.e., commentaries on bhāṣya (commentary) of Vyāsa on the PYS. After this review, descriptive and analytical methods were used to correlate the philosophical understanding of dvandva, found in the PYS and its 22 relevant commentaries, with the psycho-physiological understanding of the concept. Results: There are mainly five pairs of words regarding dvandva pertaining to āsana in PYS and the 22 commentaries referred to. They are śïta-uṣṇa, sukha-duḥkha, māna-avamāna, kāma-krodha, and kṣut-tṛṣṇā/pipāsā. These five pairs of words are either opposites or compound words, and all of them seem to represent disturbing elements of a conflict. The psycho-physiological mechanisms, by which these five pairs of disturbing elements related to dvandva become ineffective as a result of perfection in āsana, can be hypothesized. Conclusion: The current study has attempted to critically analyze one of the important yogic concepts, dvandva. An effort has also been made to understand the mechanisms of transcending dvandva as a result of perfection in āsana, which the extremely compact PYS or its direct and indirect commentary seems to fall short of elucidating. Thus, the present study has thrown light on the need for fundamental studies of important terms or concepts mentioned in the PYS to understand their deeper meanings and probable mechanisms of action.

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Context: Obesity has been globally recognized as a risk factor for human health. It not only affects our health but also challenges our emotions and behavioral patterns. It is a significant problem among Indian women because many of them are homemakers and have sedentary lifestyle. Therefore, there is a growing urgency to counter obesity among women. Aim: The objective of the study was to find out the effect of yogic practices on cholesterol and triglyceride levels among obese women. It was hypothesized that yogic practices would significantly decrease total cholesterol and triglyceride levels among obese women in comparison to the control group. Method: The study consisted of yoga and control group, each containing twenty obese women randomly selected from Mogappair (Chennai). The yoga program was conducted three days a week (50–60 min/day) for twelve weeks. Cholesterol and triglycerides were tested on both groups at zero time and after 12 weeks, and the data were analyzed with independent t-test. Results: The post-test mean value of total cholesterol (193.4 mg/dL) and triglyceride (144.9 mg/dL) of the yoga group considerably reduced with respect to the corresponding mean value of post-test total cholesterol (213.1 mg/dL) and triglyceride level (167.8 mg/dL) of the control group. The independent t-test indicated that the total cholesterol (p < 0.05) and triglyceride (p < 0.05) levels were significantly decreased in the yoga group after twelve weeks of yogic practices. Conclusion: Regular practice of yoga significantly improved the health condition of obese women by decreasing total cholesterol and triglyceride.

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Context: Need for yogic lifestyle education in schools is being recognized eloquently. However, effectiveness of yogic lifestyle for enhancing adolescent health in schools remains partially or minimally attempted. Aims: To examine the relevance of yogic lifestyle education in improving holistic aspects of adolescent health in schools. Method: A four week field experiment was conducted among a sample of 100 students enrolled in a residential school located in a semi-urban setting by using a 2 (control and intervention group) ×2 (male and female students) ×2 (pre and post-test) factorial design. Standardized self-report adolescent health questionnaires were used before and after yogic lifestyle education to assess its holistic effects. Results: ANOVA was used to analyze efficacy of yogic lifestyle education in promoting different aspects of adolescent health. Results revealed that yogic lifestyle education group participants' responses displayed significantly greater enhancement on a variety of self-reported positive health outcomes and a reduction on different negative health outcomes than the control group participants. Conclusions: Yogic lifestyle education programme has promising potential to not only reduce health problems but also enhance positive aspects of health in school going adolescents.

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Background: Kriya Yoga that includes Tapas,vadhyaya, and Ishwara pranidhana as given by Patanjala Yoga Sutra finds its mention twice in the text as Kriya Yoga and as Niyama. The double occurrence has significance. Aim: The aim of this work is to carry out an analysis of what Kriya Yoga is, what is the purpose of repeating three components of Kriya Yoga, i.e., Tapas,vadhyaya, and Ishwara pranidhana in Sadhana pada. Method: The three steps of Tapas,Svadhyaya, and Ishwara pranidhana were analyzed in detail. The important difference of this analysis from other commentators is to analyze the first two steps of Kriya Yoga from the psychophysiological point of view. Analysis: The Kriya Yoga brings psychophysiological changes leading to the total control of the body, i.e., internal functions of the body. It also leads to surrender to the internal supreme existence of one's own being. The process of Tapas, Svadhyaya, and Ishwara pranidhana, as per Kriya Yoga, converts a common person into a yogi. Conclusion: The process of Kriya Yoga facilitates the removal of resistance within i.e. preparing condition of chitta which is necessary for entering into Samadhi is fulfilled.

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Background: Karma Yoga is a valid way to the ultimate realization of the Self. It has been emphasized by Yogeśvara Kṛṣṇa in Śrīmadbhagavadgītā. There is a prevalent misconception that the traditional exponents of Advaita Vedānta have declined to accept it as a path leading to supreme illumination. A careful and in-depth study of the traditional works of Śaṅkara and the modern interpretation by Swami Vivekananda reveal that Karma Yoga is not only a very effective path of yoga but it is a pre-requisite to the highest realization. Aim: This paper attempts to unravel the finer shades of Karma Yoga in the light of Vedānta. Method: The real import of yoga is derived from the etymology of the word 'yoga' and from the definition furnished by Patañjali in his Yogasūtra. Then, Karma Yoga has been substantiated as an independent path to the supreme realization through an analytical study. Ideas about the concept have been carefully culled from Śrīmadbhagavadgita and from the works of Swami Vivekananda. The entire discussion has been carried out without compromising Advaita i.e. non-duality, at any point. Results: The study reveals the following results (a) Karma Yoga can lead to the highest realization. (b) It is complementary to Jñāna Yoga and is not opposed to the findings of Advaita Vedānta. Conclusion: Karma Yoga performed in the spirit of discrimination or devotion consummates in the supreme vision of the non-dual reality.

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Background: Yogic relaxation techniques endow its practitioners with the relaxation of Citta (i.e., mind, intellect, and ego) and freedom from psycho-physiological fatigue. Objectives: The purpose of the present study was to compare the differential impact of the guided instructions in Shavasana and meditation in supine posture on verbal, spatial, and associate memory scores. Research Design: This was a randomized controlled trial. Method: Randomly selected 45 healthy college students were equally divided into meditation group (n = 15), Shavasana group (n= 15), and control group (n = 15), with age range of 22–30 years. All individuals were assessed for total memory through Wechsler Memory Scale before and after the 30-day intervention of yoga, consisting of two types of relaxation techniques (Shavasana and meditation in supine posture). The sessions were of 30 min each for both the intervention groups for 6 days a week. Results: Results showed significant changes in memory scores among meditation and Shavasana groups as compared to the control group. Meditation group had shown a higher magnitude of change as compared to the other groups. Within-group comparison revealed significant changes in memory scores in both meditation (P < 0.001) as well as in Shavasana (P < 0.01) groups. Conclusion: This study has concluded that the guided relaxation techniques of yoga could bring a deeper relaxation at the psycho-physiological level which, in turn, could bring about a deeper impact at higher psychological levels resulting into significant improvement in verbal, spatial, and associate memory scores.

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Background: Glaucoma is the second leading cause of global blindness and is the leading cause of irreversible visual loss. Hence, it becomes very important in guiding the designs of glaucoma screening, treatment, and intraocular pressure (IOP) control methods. Hence, the aim of this study was to analyze the effect of yoga ocular exercises on IOP. Materials and Methods: Thirty-one undergraduate optometry students (62 eyes) who satisfied the inclusion criteria after a baseline comprehensive eye examination were selected for the study and were assigned to two groups: an exercise group (n = 15) and a control group (n = 16). A baseline IOP measurement was done for both groups. The exercise group performed yoga ocular exercises for 30 min/day for 5 days a week for up to 6 weeks. IOP was measured for both eyes for all participants at the end of each week for up to 6 weeks. Results: In the exercise group, there was a highly statistically significant reduction in IOP in both eyes (p = 0.000 in the right eye [RE] and p = 0.001 in the left eye [LE]). Whereas in the control group, there was an insignificant change in IOP (p = 0.751 in the RE and p = 0.809 in the LE). Conclusions: The yoga ocular exercises induce a significant reduction in IOP and hence can be considered as a nonpharmacological intervention for lowering the IOP for the management and treatment plan of various ocular diseases or disorders associated with ocular hypertension.

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Context: Yoga is a popular mind-body program designed to improve muscular endurance, core stability, flexibility, and balance. Some styles of yoga appear to provide mild cardiovascular stimulus which may enhance cardiovascular endurance when performed regularly. Few studies have compared training intensity of different yoga styles. Aims: The aim of this study is to examine training intensity, caloric expenditure, and acute psychological response to three different styles of yoga (i.e., Dynamic, Hatha, and Gentle Yoga). Settings and Design: This was a quasi-experimental, within-group repeated measures design. Subjects and Methods: Eight young females (M = 19.24, standard deviation = 1.82) performed three yoga styles on separate occasions. Each participant wore chest-mounted heart rate (HR) monitor to record physiological data (i.e., average HR, maximum HR, calorie expenditure, training duration, and percentage of time within the 5 Polar-defined training zones). Participants filled out the Exercise-induced Feeling Inventory before and after each session. Statistical Analysis Used: Analysis was done using nonparametric statistical tests. Results: Wilcoxon signed-rank test revealed significant differences in the average HR, calorie expenditure per minute, and time spent in Zone 2 (moderate intensity) between yoga styles. Follow-up analyses indicated that these physiological variables were higher in Dynamic Yoga compared to Hatha and Gentle. For psychological response, higher change in tranquility score was observed in Gentle Yoga compared to Hatha and Dynamic. Conclusions: This study concludes that different yoga styles elicit different training intensities and psychological response and extends current knowledge suggesting that health and fitness benefits of yoga may differ by style.

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The modern world is facing a pandemic of lifestyle disorders that require changes to be made consciously by individuals themselves, and as yoga is the best lifestyle ever designed, it has potential in the prevention, management, and rehabilitation of prevalent lifestyle disorders. Yogic lifestyle, yogic diet, yogic attitudes, and various yogic practices help humans to strengthen themselves and develop positive health, thus enabling them to withstand stress better. This yogic “health insurance” is achieved by normalizing the perception of stress, optimizing the reaction to it, and by releasing the pent-up stress effectively through various yogic practices. This review paper summarizes important findings of a recent research on yoga in lifestyle disorders including a series of studies at Puducherry, India, documenting positive effects. The majority of studies on yoga and cardiovascular and metabolic health show positive trends and this augurs well for the future of health care in general and the use of yoga as a part of integrative health care in particular. Major benefits of yoga may occur due to its lifestyle components (healthy diet, activity, relaxation, and positive attitude) as well as psychosomatic harmonizing effects of pranayama and yogic relaxation. Yoga places a great importance on a proper and healthy lifestyle whose main components are achar (healthy activities), vichar (healthy relationships), vichar (healthy thoughts), ahar (healthy food), and vihar (healthy recreation). The basic yogic principles useful in the management of lifestyle disorders are discussed including psychological reconditioning and development of appropriate attitudes; stress management normalization of metabolism; and relaxation, visualization, and contemplative practices.

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Dental education is associated with a significant amount of stress and anxiety which may lead to depression and suicidal intent in few cases. Musculoskeletal disorder is also a prevalent occupational health problem in dental professionals. This alarming situation indicates a need to modify the current education system and provide timely interventions for physical and psychological health of our future dental professionals. There is a need to develop multidisciplinary team approach of integrating dental education with yoga to promote students' health and facilitate effective health-care services to the patients. This paper attempts to identify the application of yoga in dentistry and explores the possibility of incorporating yoga in dental education. Benefits of yoga greatly contribute to preventive dentistry and oral medicine as add-on therapy complementary to standard dental procedures. Yoga offers a promising, cost-effective, complementary, preventive, and therapeutic modality. Yogic practices are useful in quitting tobacco addiction. Yoga can be beneficial for comprehensive and sustained dental care and oral health. Dental professionals with knowledge of yoga can analyze, diagnose, and prescribe yoga for therapeutic benefits to their patients and help them reduce anxiety during dental treatment. Including yoga in dental curriculum will facilitate dental students to manage patients effectively, reduce occupational hazards, cope with stress, and improve academic performance. In future, more competent dental professionals with improved work efficiency will be produced. Incorporating yoga in dental education will facilitate positive health and well-being of future dental professionals, effective patient care, and improved health-care services to the community.

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Emotional intelligence (EI) plays a very important role in life satisfaction, the quality of interpersonal relationships, academic success, and success in occupations that involve considerable reasoning with emotional information. Emotional sensitivity, emotional maturity, and emotional competency are the three important psychological dimensions of EI, which motivate student to recognize truthfully, interpret honestly, and handle tactfully the dynamics of their behavioral pattern. Yoga has been reported to improve emotional regulation and mental health. This brief review will discuss about the significance of EI for students and the possibility of implementing yoga as an intervention to improve EI.

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