Yoga For IQ Development

Published by
Swami Vivekananda Yoga Prakashana

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YOGA FOR
I Q
DEVELOPMENT
CONTENTS
Ch.No. Title Page No.
1 Introduction
2 Body Systems in Improving
Physical Stamina
3 Physiology of Muscle Action
4 Physical Stamina According to Yoga
5 Yoga Practices for
Physical Stamina Development
Yoga for IQ Development | 7
Yoga in Education for Total Personality Development SERIES - 4
INTRODUCTION
Intelligence has become a very common word for every lay
person to use. This comes very commonly to common man as
well as Psychologists or Intelligence Researchers use this word
intelligence. One of the common expressions that we hear is
use your intelligence parents or teachers tell children. Dont
you have intelligence is another question that is usually asked.
Do you realize that generally we are able to see how much we
differ from each other? In fact even children are able to see
these differences in height, in weight, in colour that is skin
colour, hair colour and other pronounced differences. As we
grow up into adult hood we become capable of understand-
ing and recognizing differences among individuals in intellect.
Through various performances this can be seen. Also there
are differences in emotions through expressions of our feeling
and social abilities and judgments. Today terms like IQ, that
is Intelligence Quotient, EQ Emotional Quotient, SQ Social
Quotient, are discussed and commonly used. In fact you will
hear this not just in academic but you can be very familiar
using these terms. People have different levels of intelligence.
Intelligence is the capacity to learn and use information. Psy-
chologists in the fled of intelligence, traditionally focused on
measurements of
intellectual differ-
ences, individual
differences us-
ing various tests.
8 | Yoga for IQ Development
Their aim was to develop practical guidelines for predicting
what can be expected of individuals Intelligence, in fact is
more diffcult to measure compared to for example, stature.
A persons performance on an intelligent test may be momen-
tarily altered by an external factor such as amount of sleep the
person had. Whether he or she has eaten a good meal before
the test and so on. So many factors can infuence. There are
several questions like does intelligence vary at all or does it re-
mains fxed through out life? If it changes, can it do so within
a week or a month or an year or 10 years. If it changes can we
determine all the factors that produce the change? These are
questions that Psychologists would like to answer. Answers
like this will require measurement of intelligence. This is the
reason why we have tests on intelligence. Modern intelligence
tests are usually found to be highly reliable. We do have some
good tests today.
There are basically two kinds of tests. Achievement tests
which are designed to measure a persons current knowledge
and skills. Aptitude test try to predict capacity or future perfor-
mances in individual. It was early testing that popularized the
concept of IQ. Intelligence Quotient. The concept of mental age
in IQ calculation was introduced as research showed that men-
tal abilities of children increased with age. Modern Researchers
are now beginning to understand what happens to intelligence
in adulthood
and old age. I
think this is
something that
is also becom-
ing a big concern with old people not being same as when
they were younger. We need to understand that education
and experience may contribute to changes. Changes in the
intellectual capacity. Recently the use of one over all IQ score
to represent intellectual changes with age has been criticized.
Researches for example argue that declining scores for older
adults represent only one aspect of intelligence. So here what
they bought in was aspects of intelligence called Fluid Intel-
ligence and Crystallized Intelligence. So now this is something
that we are learning about today.
Fluid Intel-
ligence is the
general mental
skills like for
example the
ability to make inferences that can start to decline at 40 years.
We are able to make inferences when we are in the prime that
is 20 years, 30 years and all that. As we grow older, there will
be a decline that is because of a decline in our neurological
functioning. This decline can also be due to reduced practice
of certain mental skills. Like for example in a family let us
take a child who is probably studying in the 5th or 6th stan-
dard. The child will use several aspects of intellectual skills in
performing, let us say mathematical ability. Father who has
not been practicing these skills comparatively is not able to
remember as much as the child. Hence we can say that with
age the Fluid Intelligence reduces.
There is another aspect of intelligence that steadily increases
with age. This is an ever improving aspect called Crystallized
Intelligence. This is specifc mental skills for example, ones
vocabulary or the ability to defne words. This depends on ex-
posure to required environment. Here for example, when we
will compare the vocabulary the language usage of an adult
and the young child we can defnitely understand that a young
child will have less number of words, the vocabulary will be
much lesser compared to an adult. So this is how we under-
stand that Crystallized Intelligence actually begins to increase
and increase as we grow up. Thanks to the whole lot of expo-
sure and experience that is there as we grow up.
INTELLIGENCE AND
INTELLIGENCE QUOTIENT I.Q.
Based on
various re-
search fnd-
ings and the-
ories other
concepts that
evolved in in-
telligence are
the general
factor and the specifc factor. Specifc factor explains more
than one IQ and it can be derived after testing several areas of
an individual. This makes it more comfortable that we have
several areas and several domains and we may be good in one
and may not be good in the other. So this is multiple intelli-
gence. Actually research has shown that there is the existence
of seven facets of intelligence like Bodily kinesthetic, Linguis-
tic, Logical Mathematical, Musical, Self Understanding, Social
success and Spacial. There are so many areas that we need
to look into. For each of the seven intelligences, it is indicat-
ed that there are separate neural structures associated with
them. Each has separate developmental history. A person can
be very good in one area and poor or mediacor in others. Each
area can be dominant because of the infuence of culture. For
example, let us take a house of a famous musician and he has
supported his children learning music right from childhood.
We will fnd that grasping, comprehending and also develop-
ing and perfecting the skill in the area connected with music
will be very easy for this child compared to another classmate
of this child. So if this child shows very high score on this
musical ability, he may have mediacor score in another level,
may be the vocabulary, the linguistic, intellectual capacity. So
this is what they try and say that there are seven facets and
we have different domains where we may be good in one and
probably not so good in the other. Now a days lot of concerned
parents are there who take lot of sincere responsibilities to
work towards the future of their children. They ask for assess-
ments to guide and support their children. Also most often
they come and say that they can see and come to terms with
their childrens limitation.
We have several techniques to improve abilities and recognize
and sharpen skills required by each child. We give individual
attention and today the concept of Holistic Therapy and treat-
ment is so much in vogue. Apart from making an assessment
and a grade of where this child is, we provide specifc modules
of yogic techniques so that they help this particular child to
improve the psychological as well as the mental abilities in
the child to sustained pressure. Today the world is very com-
petitive and each little child has to really work hard and show
his intellectual capacity. Each child or adolescent is specially
evaluated not to be compared but to determine a module for
their future support. It is important to understand what role
do motivation and emotion play in intellectual performance.
There is so much of research that has already gone into say-
ing that emotions and motivation play a role. Many of us have
math fobia, will you agree? Several students detest math
course, math homework, math test. If you have particular
intellectual likes or dislikes, that can infuence your perfor-
mance and tests and exam, then you are showing the effect of
motivation and emotion on intellectual performance. If this is
identifed in the early school period itself we can do a lot.
Well, it is very necessary and also
research has indicated that there
are two general goals that children
seem to have when undertaking in-
tellectual activities. Some children
seem to adapt performance scores.
These children seem to be moti-
vated by not wanting to look fool-
ish. They want to look smart and
not receive negative evaluations
from their friends, classmates or
their teachers. They believe that
they have fxed intelligence and it
is best assessed by how well they
do on intellectual tasks. In situations that demand quick,
accurate and correct performance, they tend to perform well.
There are other children who tend to be motivated by learning
goals. They try to improve, they try to grow smarter by learn-
ing new skills and knowledge. They believe that intelligence
is a set of skills and knowledge that can be increased through
hard work, more and more efforts. These children do well in
tasks which require efforts and new learning. So we should be
able to frst and foremost
identify what type of chil-
dren are we dealing with,
what kind of children are
around us. So this is going
to make not only the child
comfortable, but also the
family comfortable when it
comes to understand intel-
ligence and intellectual ca-
pacity. This now helps us
to also understand the con-
nections and the strengthening of these connections between
the IQ, Intelligent Quotient, EQ, the Emotional Quotient and
also SQ, the Social Quotient for the child. Even the individu-
als who are performing in their job situations need to balance
these quotients, Today skills training in schools and colleges
is to enhance and improve intelligence.
CONCEPT OF DEVELOPMENT OF
INTELLIGENCE ACCORDING TO YOGA
The brain essentially has
two lobes and they have
specifc functions. The
Left Brain is supposed to
be having the functions
related to logical think-
ing, discrimination and
so on. While the Right
Brain has the functions
related to the emotions,
intuition and several oth-
ers. Though there is no fxed compartmentalized functioning,
there may be a little overlap, but essentially the Left Brain is
the one that deals with the logical faculty of our mind. Today
we try to understand how Yoga looks at it from the view point
of the total perspective.
According to Yoga, the body that we
have is called as the Annamya Kosa,
made out of food, made out of the at-
oms and molecules. Then subtler
than this, is the body what we call
the Prana. Bioplasmic body as people
mention. Then covering all that is the
Manomaya Kosa, the Astral layer, Astral Body. Then much
bigger, much wider, much expansive is the Vijnanamaya Kosa
and that is made out of the Wisdom or the Intelligence and
the most pervasive is the Anandamaya Kosa. It is the state
of Bliss. So all these are pervaded by what we call Chitta or
Mind. It is also called Antahkarana. Antahkarana is an inner
instrument, often called as inner senses. There is the external
senses and the inner senses. In the External Sense, we have
Jnanendriyas and the Karmendriyas. Jnanendriyas are the
ones that are in the body, the Eyes, the Nose, the Ears, the
Skin and the Tongue. The Karmendriyas deal with actions,
Karma Indriyas, senses related to the action. Vakpani Padau
payu Upastha. Upastha is the genital organ , Vayu is excre-
tion & urination, vak is the talk, speech and we have hands
and the legs. So we have fve Karmendriyas and fve Jnanedri-
yas. We have the inner Indriyas, they are called Antahkarana.
They are the manifestation of the same entity which is called
as Chitta or Antahkarana. Their grossest manifestation is ma-
nas, Mana. Then we have the Buddhi, Chitta and the Ahan-
kara. Buddhi is the intelligence, Chitta or the Smriti is the
memory and Ahankara is the I thought. The I thought runs
through all these. I am thinking, I am talking, I am eating,
I am walking, I am conversing, I am introspecting. All these
are the I thought. So we have fve functional manifestations
just like Electricity has functional manifestations of light, heat
and magnetism. Similarly here we have Antahkarana having
the four main manifestations named as Mana, Buddhi, Smriti,
Ahankara. Smriti or Chitta that is the Memory. What we are
trying to understand is the difference between the Manah and
Buddhi, the differences between the Gross mind and Intelli-
gence. If you understand these two functional manifestations,
then we have clear view as to how we can develop IQ and what
is meant by development of IQ.
The Grossest Manifestation of mind, Mana is featured by the
Sankalpa and Vikalpa. That is often featured by distractions
called as Chanchalata, the mind that moves from one to anoth-
er continuously. It jumps from one subject to another subject.
We are trying to understand this. Suddenly you think Oh,
what is happening to my father? Oh my Grandmother was
sick, I hope she is better now. Suddenly you think of your job
and you say Oh the fan is not running somehow. Now a day
the Internet is not good. Here there is no reason. The mind
jumps from one subject to another. The subjects go on. This
is our Gross nature and it is characterized by randomness or
Chanchala or distracted mind. This we are trying to harness.
In the mind level all the energy is just wasted. For example
suppose a river is fowing, all the energy is just wasted. What
do we do? We construct a dam and produce the channels and
make it as useful. It is something like just gathering informa-
tion from outside. All the information from outside is brought
at the Mana level. Then sorting out that and developing con-
nection between each subject, Each Chitta Vritti (Vritti is one
unit of mind), is the function of Intelligence or Buddhi. For
that it should have a very subltle capacity. It should decipher
what is connected and what is not connected. Therefore intel-
ligence is that faculty which has the capacity to discriminate,
bind logically with one another. Intelligence is the Nischayat-
maka Buddhihi. It can decide, yes this is right. This is wrong.
Intelligence is also a vritti. Manas, Intelligence our memory
and even the I thought are all vrittis. They are all functional
manifestation of the Antahkarana or the Chitta. So we know
the importance of intelligence. As individual becomes very
brilliant and sharp he will be able to decide for things, will
be able to go deep and
understand. Under-
standing starts taking
place at the level of Bud-
dhi. Therefore from the
mind, we have to raise to
the level of what you call
Buddhi and sharper the
Buddhi, greater the ca-
pacity that you have. In
the process of growth of
a person the intelligence
becomes very very sharp
and in Yoga it is said if you want to know your swaroopa, you
must have a very sharp mind, a very brilliant mind. The Upa-
nishad tell Drishyate twagreyaa Buddhya sookshmaya suk-
shma darshibhihi. A very sharp mind, a very intelligent mind,
very very brilliant mind, is able to decipher the things. Ex-
ample of great scientists, mathematicians everybody have this
power of intelligence. They use the intelligence to understand
things, to unravel the mysteries of nature and to go deep into
the subject, fnd out the unity behind all that.
Modern science is featured by intelligence and we have un-
raveled the mysteries of this entire creation, physical world
and we have found everything is nothing but energy we have
found. How breakthroughs after breakthroughs came? The
power of intelligence has unraveled the mysteries by going
deeper and deeper into the subject. So intelligence tries to go
to the source from the diversity. From multiplicity mind goes
to the single thing. That is intelligence. That is the power
needed for a scientist. That is the power needed for researcher
to go and understand and go to the depth to analyze things, to
discriminate things.
Normally the intelligence works through the brain and through
the Annamaya Kosa just like my eyes are weak, I cannot see. I
use a spectacle, I use a microscope, I use a telescope. So like
that we use the different faculties to understand. So intelli-
gence is that vritti by which we are able to understand and we
use the intellect to growth.
CONCEPT OF
INTELLIGENCE QUOTIENT AND
INTELLIGENCE ACCORDING TO YOGA
In this Chapter we will try to understand the concept of IQ,
Intelligence. We all are aware that we have senses through
which we sense the external world. We perceive the world
outside. They are called Jnanendriyas and we perform ac-
tion through these organs hands, legs, speech, the urinary
and execratory organs and genital organs. They are called the
Karmendriyas. So through these we perceive and then do the
action. But we have also the Antarendriyas, the inner senses
and that is featured by Chitta, a generalized term for mind.
Mind is also called as antahkarana. When this Antahkarana
starts manifesting, starts functioning, it has different modes
where it functions haphazardly, in its grossest nature we call
it as Manas. When there
is channelization of the
energies, we call it as the
concentration and the fea-
ture of that is called the
Buddhi. All these are Vrit-
tis. Vrittis are functional
manifestation of the An-
tahkarana. To memorise
things, we use the Smriti,
the memory store and un-
der that is a continuous stream of what we call Ahamvritti,
Ahankara. So therefore, Manah, Buddhi, Chitta, Ahankara
are the four functional manifestation of the same entity called
the Antahkarana.
The concept in modern science today essentially is matter
based. Intelligence is nothing but functioning of the left brain.
The left brain functioning is essentially logical in character.
That is what we call as the Buddhi. So Buddhi intelligence
according to modern science is a function of the brain particu-
larly the left lobe of the brain. The right brain is more related
to the emotions and intuition and so on. IQ is called Intelli-
gence Quotient. It is a measure of intelligence. How much of
intelligence one has is related to the age. We have different
intelligence level in different ages. The Physical age is called
as the chronological age. So using that, what should be the
normal IQ for persons at large have been evaluated. IQ is es-
sentially the mental age divided by chronological age. This will
be dealt further in the next Chapter.
Let us try to understand what is Intelligence. Kartum akar-
tum anyatha kartum shaktaha. When one way doesnt work,
we have another way. That fnding of the new way is the key
essence of intelligence. This is the feature of what we call
our consciousness, the Chaitanya. Using the consciousness,
the Chaitanya, we brought about wonderful modern science
and its growth. This is possible mainly by the special feature
of consciousness called intelligence. A logical faculty, a dis-
criminative faculty to decifer things and this deciphering is the
one that starts developing. You go deeper and deeper and try
to fnd out ways and
means of understand-
ing. For Eg in case of
photo electric effect,
in the beginning we
could not see how the
wave nature of light
can be used here, It was a thorough failure to consider that
light is a wave at that time. Much later, after years and years
of the discrimination and in-depth research, scientists found
that light can travel as particles as well as waves and the dual
nature of light was unraveled. This is the power. This is pos-
sible because of Logic, Discrimination Power, connecting one
to another, fnding the reason. In the random mind the mind
is jumping from one subject to another subject. When we
channelize our energies, we bring the whole thing into a single
subject. The mind should be thinking on that single subject
and there are multiple thoughts. But there is a difference.
There is a connection between one thought and the other
which unravels the subject. Therefore there is a logical con-
nection just like when fowers are knit, it becomes a wonder-
ful garland. In the same way all thoughts related are brought
together and that is the dimension related to intelligence. So
we have multiple thoughts but a single subject in the mind
which goes on thinking about it again and again. There is a
logical connection between one thought with the other. There-
fore, intelligence is the discrimination power. It is a logical
faculty within us which shows the functioning, channelizes all
our energies and makes it very useful. We know how useful
it is to have the wonderful power of concentration. Without
concentration there is no success. Greater the concentration
better is your success. Therefore, let us all develop this intel-
ligence which is the key essence of all of us as human beings.
Intelligence differentiates us from animals as the Shloka says
Aahara nidra bhaya maithunancha samanya me tat pashub-
hinaranam There are four features that are common for both
animals and human beings. The Food, the Sleep, the Fear and
the Procreation. As human beings we are endowed with high-
er faculty. Buddhi rihitesham adhiko viseshah. Buddhirvihi-
naha pasubhih samanah. It is the Buddhi that characterizes
us as human beings and if we dont use our Buddhi, we are
equivalent to animals. So let the Buddhi prevail in us. Let the
discrimination power grow in us.
DEVELOPMENT OF INTELLIGENCE
We now explore the ways by which we develop our intelli-
gence, particularly the concentration development. In the last
chapter, we saw the concept of intelligence. Kartum akartum
anyatha kartum shaktaha. When one way doesnt work, we go
in another way, we try to decipher and go deep into the subject
to unravel the mysteries. It is the discriminating power, logi-
cal power and it is featured by power of concentration. How to
develop this concentration, particularly for the development of
IQ? In the grossest form of this random mind, the mind jumps
everywhere and moves from one subject to another. But in
concentration, the mind has to stay put in a single subject. If
you like that subject, it becomes very easy. There are two sys-
tems of education. In the frst system of education, you just
do every thing mechanically, habituate that again and again.
For example, parent teaching the child. Come on you are go-
ing to write a, aa, e, ee. Child doesnt want to do anything. It
wants to run away. You catch and bring. With all the force you
try to do that one day, two days, three days, four days. The
child would be crying. Then it would reconcile. Ok, I have no
choice, I have to do that. It is much later when the child grows
to an adult, then it understands, yes, my parents did the right
thing for me. There is yet another system. In this system, the
children are asked to come and play. Children are told that It
is a play house, it is not a school in which you learn education.
Here different types of games are given and they have been de-
veloped to systematically increase the IQ. It is through these
games and the children will learn immensely. There is an
accelerated growth of learning process. There is an increased
capacity to stay put and the children can do it for hours to-
gether. We have all seen how wonderful it is to play and can
we use this play for development of concentration? These are
the two distinct methods. So when you want to develop con-
centration in a particular subject, if you like that subject, you
develop immense interest in that subject. Then there is going
to be a wonderful blossoming of concentration which leads to
increase Intelligence. The energies are all wasted in the ran-
dom mind, haphazard mind. But once you come to the level
of discrimination, the concentration, the energies are chan-
nelized. The channelized energies will start giving all the divi-
dends. The uncontrolled energies are the ones that devastate
us. All problems like the social unrest, the terrorism, the gun
culture are because of the random mind, the haphazard mind,
the uncontrolled mind. Therefore development of concentra-
tion, development of the intelligence is the key essence. But
there is yet another dimension to the development of concen-
tration and intelligence. You may be very intelligent, you may
be having full power of concentration, you may be very dy-
namic and go getter
but for what are you
using this energy?
For What are you
using this power of
discrimination? For
what are you using
this power of con-
centration? It is a
very important factor.
It should bring har-
mony in the society. It
would develop the en-
tire society. If there is
an inner development.
These are related to our
Gunas. Tamas, Rajas
and Satva are the three
personality traits with-
in us. When essentially
Tamasic in nature, all
your intelligence will be used to become more lazy. The IQ
will come to support you to promote your laziness, drousiness
and sleepiness and resistance to action. But when you grow
little higher and you are full of Rajasic Predominant in which
you are dynamic, full of energy, vitality, full of selfshness,
you feel I want to make more money, more and more money, I
want to be a millionnnaire, billionaire and you dont care what
happens to others. You are ready to cut others, beat others,
terrorize others in the competitive world. Therefore, all the in-
telligence comes to you to achieve this. Look at the terrible ter-
rorists. We have seen them to use that tremendous intelligent
power to win over the biggest of the powers, the famous 9/11.
Should we use our intelligence in this direction? Then we are
developing our Ravana within us. The Rakshasi bhava within
us. The devilishness within us. Intelligence should be used to
develop the Satva within us. When Satva is predominant, then
you do good for the others. You become selfess, and help oth-
ers, serve others, give others, love others, and bring harmony
and peace everywhere. Use techniques to see that harmoniza-
tion takes place, aesthetic energisation takes place. Therefore
the direction for intelligence is a very important thing. You
can use your intelligence to develop an atomic, nuclear power
which can devastate. We saw the horrors of atomic nuclear
explosion in Hiroshima and we have seen the devastation of
this atomic power to completely have deadly weapons. But we
also know other side of the coin. Give that nuclear power for
generating power, the power very much needed for the growth
of any country. The power that helps us to run our indus-
tries, our technological growth and others. We all have that
inner power of intelligence. If only we can use that in right
direction, we have the great opportunity to serve the society
and that is to act as human beings. Without that direction,
mere development of IQ, development of intelligence could be
very hazardous. It is better that we dont have such brilliance
when we dont have the right direction. Rama within us has
to be invoked. The Ravana and the Kumbhakarna have to be
banquished. The intelligence is a support to develop the Sattva
more and more. Dana, Daya and Dama are the three char-
acteristics of Satva. Dana, giving to others more and more.
Daya the compassion & love and Dama control over the sens-
es. Use the intelligence to control the senses. Senses rushing
towards their object have to be controlled, that is called the
Dama. Bahirendriya nigrahaha damaha as it is said. That
is control over the external senses. IQ should support that.
Intelligence should support that, Concentration should chan-
nelize that power of goodness, channelize that power of Satva
and only then we are really acting like human beings. Thereby
the society will grow and the Nation can enlarge. This is the
speciality of our Indian wisdom tradition and in India we had
all that power being channelized for the good of the society to
build ideal social orders. What a wonderful thing it will be to
live at large. So let us develop IQ to develop IQ in the right
direction.
USING INTELLIGENCE IN THE RIGHT
DIRECTION FOR THE GROWTH
In the last Chapter we tried to understand the concept of In-
telligence, Concentration, Logic and discrimination power. In
the last chapter we saw how the intelligence has to be used in
the right direction for the growth of the individual, the growth
of the society, the growth of the nation and the growth of the
whole world. What is that word IQ. Intelligent Quotient. What
is that IQ? It is a measure of intelligence. Each one of us
when we are born, we are born with certain IQ levels. We are
all endowed with that intelligence and the Psychologists have
developed ways and means to measure that IQ. We defne IQ
as mental age dived by chronological age. The chronologi-
cal age is the one that we actually calculate from the time of
our birth. Physical age is called the chronological age. There
are children who grow physically (chronologically), but they
may not grow men-
tally. The mental
age can be very less
and the chronologi-
cal age is more. We
have hundred as a
measure of normal
intelligence. A nor-
mal person should
have IQ of 100 be-
cause the mental age should be in tune with the chronological
age. But mentally retarded children and children with mental
defciencies have much lower IQ. If 100 is normal, if one has
IQ equal to 90 and 80 they are called slow learners. But if one
has above 100 then he is considered to be very intelligent
and very dynamic. If ones IQ goes to 120, 130 he is almost a
geneous. If ones IQ comes down to 80, 70 he is put into the
category of mentally retarded person. These are called Special
children. When IQ is 60 then it is called moderate retardation.
When IQ is 50 and less, it is called severe mental retardation.
For example, the IQ comes down if you have a chronological
age of 10 years and your mental age is only about 4, then 4 di-
vided by 10 is 40. IQ is 40. Therefore, a child at the age of 10
can be only having mental age of 4Yrs. I remember, where an
artistic girl who came to us in our school called Ujwal and she
was 14 years and her mental age was 3.5Yrs. Divide it. Her
IQ was 25. She was severely mentally retarded. She cannot do
anything. So the parents brought with great hope that Yoga
can do something for her and we started using yoga. What did
we use, what is the principle? We increased the blood circu-
lation into the head by which the brain cells are stimulated.
Different asanas, breathing practice, bhajans, different songs
were used. We soon found that the girl is very artistic and
she loves music. When the children were doing special asanas
she was doing it in such a graceful way. We fnd that she is
very interestingly good in the dance. Soon our teacher put her
into the dance and music. The child started blossoming day
by day. We were fnding the improvement. A smile came on
the face. She started becoming more active. Her depression
started reducing. She started eating a little more. Within one
year we fnd her chronological age has gone to 15 years and
her mental age came around 7.5 almost 50 IQ. Next year she
grew to 80 and in three years, the third year we found that she
is almost around 94-95 getting of her natural, normal. Nor-
mally we used to have function and we have had much gath-
ering of people and she was the highlight of the day. She was
beautifully costumed for the dance and she came on to the
stage, everybody said wah, what a wonderful and beautiful girl
she is and the marvel was she danced to the tune to the music
for 35 minutes and everybody was amazed. How beautifully
she is putting the steps! Not even a step she missed. That is
granger or grangers. Everybody talked so high about the pos-
sible applications of yoga. People earlier thought that mentally
retarded children cannot be rehabilitated. Cannot be brought
to the higher level of IQ. There were also schools where they
say, IQ cannot be developed. But Yoga is very special, if you
suitably module, we can develop the IQ wonderfully well. After
4 years, she went out and started a small dance school. To-
day it is blossoming school in Bangalore. Number of people
come and she is so loving, so affectionate, so regular and so
full of interest and commitment and dedication.. So it is only
a less manifested divinity within these children. They have to
be treated with great respect, great love and it is such a great
pleasure to be with these children. So dont think that if you
have a slow learner or mentally retarded child, you cannot do
anything. You can certainly develop their IQ. Well, I dont
have mental retardation and normal, can I increase my IQ to
higher levels? Sure. Using this integrated module we have
been able to show that the IQ levels can be increased. Within
10 days of the personality development camp, that we do here,
there is an increase of 13% to 15% of IQ development. Some
of the special tests have shown even 30% increase in the spe-
cialized dimension of IQ. So modern scientifc research has
documented the usefulness of yoga. The Integrated approach
of yoga, Integrated Yoga Module that we are presenting here is
very useful for developing the intelligent quotient. Therefore,
development of IQ by various facets of yoga is the key essence
of these modules that we have presented. Let us all use this
to develop our IQ, to develop our intelligence but not forget
the direction in which intelligence is to be used to promote the
Satva within us, to promote the grand qualities for which this
country stands.
Swami Vivekananda, the great master of masters said renun-
ciation and service are the twin ideals of this Nation. Chan-
nelizing India in these two directions and the rest will take
care of itself. That is what we have to do. We have to use all
the power of intelligence to see that we herald the grandeur of
this mother Bharat by the values of this country, the values
for which this country stands. Consciously developing the
satvaguna within us to develop the seva and the tyaga which
mark the grandeur of this Nation from times immemorial for
millions of years. This is the only country which has spread
the message of love, peace, harmony going out to all coun-
tries. We have not cut hold of any country and ruled over it
as the others have done. We have won their hearts. We have
brought that wonderful message of love, harmony and peace
everywhere. That is the mission of India. That is the mission
that Swami Vivekananda has given us. Yoga should promote
this vision that Swamiji had. This should be taken as mission
in life by all of us who are the lovers of yoga and to see that
this grandeur of Indian wisdom, tradition should spread ev-
erywhere.
YOGA PRACTICES FOR
IQ DEVELOPMENT
7.1. SITHILKARNA VYYMA
Spinal stretch
Pada Sancalana
Situps from standing (2 Types)
Uthita Ardha Sirasasana Breathing
Butterfy Stretch
Prasaritha Padahastasana Stretch
7.2. BREATHING PRACTICES
Baddhakonasana Breathing
Setubandhasana Breathing
Navasana breathing
Eka Padahastasana breathing
Prasaritha Padahastasana breathing
7.3. YOGSANAS
Parsava Konasana (both sides
Gomukhasana
Sarvangasana
Ardha Sirasasana
Baddhakonasana
Parsavavouttanasana
7.4. KRIYS
Kapala Bhati (Right Nostril)
7.5. PRNYMA
Srya Anuloma Viloma
7.6. MEDITATION
Search inside the root of thoughts
YOGA PRACTICES FOR
IQ DEVELOPMENT
7.1. SITHILIKARANA VYAYAMA:
1. SPINAL STRETCH (With Legs Apart)
STARTING POSITION:
Sthiti: Dandsana
PRACTICE:
Spread your legs as far as comfortable. Keep your hands
stretched above your head.
While exhaling bend forward from the waist and try to
touch the forehead to the right knee while holding the
right foot with the hands. Stretch the spine nicely.
Come up while inhaling
Repeat the same on the left side.
Repeat 10 times.
Stimulates the Autonomic Nervous System and in spe-
cifc the left brain.
EnhanZces the I.Q.
2. PDA SANCALANA
Sthiti: Tdsana
PRACTICE
Bring the right leg upwards and forwards
and at the same time stretch the foot for-
ward with inhalation. Bring the leg back to
center with exhalation.
Then move the leg backwards with inhala-
tion, now stretching the foot backward.
Bring it back to center with exhalation.
Raise and take the right leg sideways to the
right as much as you can with inhalation.
Return it to the center with exhalation
Then move it towards left with inhalation.
Return it to the center with exhalation
Repeat the same prac-
tice with the left leg.
Maintain the smile on
the face.
This is one round.
practice 5 rounds.
Increase the speed as
you practice.
Loosening exercises
like this done with
speed will stimulate
our left brain activity.
Note
Do not bend the knee at any stage of the practice.
You can keep your hands on the waist even, or can have
wall support for proper balance.
The leg movement should be continuous.
Gradually increase the speed and mobility, within your
limit
Raise the leg forward / backward as much as you can.
3. SIT UPS FROM STANDING POSITION
Sthiti: Tdsana
PRACTICE
Type I:
Keep the hands parallel to the
ground at shoulder height and
palms facing down.
While exhaling sit down till thighs
come parallel to the ground. While
inhaling come up. Maintain the
smile on the face.
Repeat the same for 10 rounds.
Drop the hands and come into Ta-
dasana and relax.
Note
Keep the knees together
Heels on the ground in sitting position.
Type II:
Keep the hands parallel to the ground
at shoulder height and palms facing
down.
While exhaling sit down completely.
Maintain the smile on the face.
While inhaling return to Tdsana.
Repeat the same for 10 rounds.
Enjoy the wonderful relaxation in the
face and head after the stimulation
Note
Keep the knees together.
Heels on the ground in sitting position.
4. UTHITA ARDHA SIRSSANA BREATHING
Sthiti: Dandasana
PRACTICE
Fold the right leg sit on
the heel.
Fold the left leg and sit
on both heels in Vajras-
ana.
Place a four-fold blanket
in front of you on which
you will be resting your
head in the fnal position.
Place the forearms on the blanket in front of you with
the fngers interlocked and the elbows in front of the knees.
The distance between the elbows should be equal to the
distance from each elbow to the interlocked fngers, form-
ing an equilateral triangle.
Place the crown of the head on the blanket in between the
interlocked hands.
Slowly raise the buttocks and lift the knees off the ground
and straighten the legs, keeping the toes on the foor.
Thus, you have formed a triangle of the body.
Maintain this position, inhale raise the right leg up and
exhaling bring it down. While inhaling raise the left leg up
and while exhaling bring the left leg down. Repeat with
alternate legs for 10 times.
Slowly bend the legs at the knees and lower the knees to
the foor.
Slowly come back to Vajrasana and rest for a while
Then, slowly lie down on the back and relax in Shavsa-
na.
Note
Those who fnd it diffcult to maintain the fnal position may
use wall support pressing the hands and the head against the
wall so that it is easier to maintain balance and to raise the
hips.
Benefts
This sana prepares you for the practice of Sirshsana. Useful
for tension headache.
Limitations
People with High Blood Pressure, Heart problems, Infamma-
tion of the ear, weak capillaries, myopia, severe asthma, cold
or sinusitis, slipped disc, weak spine or vertigo should not
practice this.
5. BUTTERFLY STRETCH
Sthiti: Dandsana
PRACTICE
Bend both the
knees, draw the
legs along the
ground, to bring
the soles of the
feet to press
each other and
the heels touch the perineum.
Place the hands on the knees.
Using the palms, gently pull the knees up, allowing
them to spring down. Flutter the thighs like a butterfy.
Normal breathing.
Repeat twenty to thirty times.
Straighten the legs and relax.
Note
Do not force the movements.
Try to keep the back, neck and head straight.
Also keep the trunk steady during the practice.
6. PRASARITA PDA HASTSANA STRETCH
Sthiti: Tdsana
PRACTICE
Stand erect with legs apart.
Take the hands back and interlock
the fngers.
Turn to the right and bend forward
so that head touches the right leg,
inhale come up. Exhaling turn to
the left and bend forward so that
head touches the left leg, inhale
come up.
Continue 10 times.
Relax in Tdsana.
Note
Never bend the knees.
Keep the neck up until the forward bending at the hip
and the waist is completed and then drop the neck freely
down to touch the chin to knees.
7.2. BREATHING PRACTICES
1. BADHAKONASANA BREATHING
Sthiti: Dandsana
PRACTICE
Fold both the legs, hold the heels against each other and
pull them as close to the body as possible, trying to touch
the perineum with the heels.
Interlock the fngers and place the hands under the feet
and keep the spine erect.
Now, while exhaling slowly bend the trunk forwards from
the waist trying to touch the foor with the forehead.Come
up inhaling. Repeat 10 times.
Then come up, release the hands, unfold the legs and
relax in Leg Stretch Sitting Position.
Note
While bending forward, you can use the elbows to push
the knee toward the foor.
Bend forwards as far as comfortable.
Maintain awareness in the pelvic region.
2. SETUBANDHASANA BREATHING
Sthiti: Supine.
Fold both the legs at the knees and bring the heels near
the body.
PRACTICE
As you inhale slowly raise your buttocks and trunk up
as much as you can.
Then, while ex-
haling slowly
lower the body
back on to the
foor and relax
in Savsana.
Enjoy the beau-
tiful loosening of the waist joint as you come down.
Repeat 5 times.
Note
Maintain the fnal position as long as you can for maxi-
mum benefts.
In the fnal position, the shoulders and the head remain
in perfect contact with the foor.
If required, you can support your body at the waist region
with your hands in the fnal position.
3. NAVSANA BREATHIGN EXERCISE
Sthiti: Supine
PRACTICE
Inhale deeply and raise the legs, hands, head and
trunk off the ground.
Keep the legs at an angle of about 30Degrees to 3 5 D e -
grees from the foor and the top of the head in line with
the toes. Simulta-
neously, raise the
hands at the shoul-
der height parallel
to the ground.
Look towards the
toes.
Exhale slowly and
lower the legs, head
and trunk.
Feel the changes in the spine, back and in the lungs.
Repeat the practice ten times.
Relax in Savsana.
4. EKAPADAHASTASANA BREATHING:
Sthiti: Tadasana
Practice:
Stand in tadasana. Bend forward with exhalation
place the palms on the foor in front of you.
Inhale raise the
right leg up and
while exhaling bring
the right leg down.
Inhale raise the left
leg up and while
exhaling bring it
down.
Repeat 10 times.
5. PRASARITA PDA HASTSANA BREATHING
Sthiti: Tdsana
PRACTICE
Stand erect with legs apart.
Inhaling raise the hands up above the head
and bend back.
While exhaling bend forward allowing the
hands to swing in between the legs. Com-
ing down maintain the concave spine.
Inhaling raise up and bend back
Repeat 10 times.
Relax in Tdsana. Observe the changes
going on.
Note
Never bend the knees.
Keep the neck up until the for-
ward bending at the hip and
the waist is completed and then
drop the neck freely down to
touch the chin to knees.
7.3. YOGASANA:
1. PRSVA KONSANA
Sthiti: Tdsana
PRACTICE
Move the right leg to about one and half Fmeter away
from the left foot.
Turn the right foot
towards right side
of the body so that
the toes are point-
ing away from the
body.
Exhaling, bend the right knee and bring the Trunk to rest
on the right thigh, place the right palm on the ground
beside the right foot .
Inhaling, stretch the left arm over the head, biceps touch-
ing the left ear and look at the tips of the fngers of left
hand. Maintain the posture for a minute with normal
breathing. Smile on the face. Feel the stretch of the hand
and the leg.
Return to sthiti retracing the same steps.
Repeat the same to the left side.
Relax in Tadasana. Feel the stimulations in the body and
in the brain.
Note
In the fnal position, there should be a right angle between the
thigh and the leg and the other knee should not bend. Both
the soles should be fully in contact with the ground.
Benefts
Expands the thorax, strengthens the thighs, prevents back
pain, and stimulates the intestinal peristalsis.
Limitations
People with Cardiac problems may avoid this posture in the
beginning days.
2. GOMUKSANA
Sthiiti: Dandsana
PRACTICE
Bend the left leg
underneath the
right leg so that
the heel of the left
leg is touching the
right buttock.
Bring the right
leg over the top of
the bent left leg so
that the right heel touches the left buttock.
Adjust the right knee so that it is above the left knee.
Place the left arm behind the back.
Place the right arm over the right shoulder. The back of
the left hand should lie in contact with the spine while
the right palm rests against the spine. Try to clasp the
fngers of both hands behind the back. Bring the raised
elbow behind the head so that the head presses against
the inside of the raised arm. Hold the head, neck and
spine erect. Close the eyes. Stay in this position for one
minute. See the knees slowly coming down as much as
possible. Maintain the smile on the face.
Return to sthiti retracing the same steps.
Practice from the other side.
Benefts
Removes tiredness, tension and anxiety.
Stimulates kidneys.
Relieves back ache,sciatica and rheumatism.
Removes general stiffness in the shoulders and neck.
Alleviates crams in legs.
Wonderful pose for symmetrical growth.
Limitations
There are no limitations.
3. SARVGSANA
Sthiti: Supine Sthiti
PRACTICE
Inhale, raise the legs together slowly
and gracefully (without bending the
knees) till it forms about 45Degrees to
the ground.
Continue to inhale and raise the legs
further to 90 Degree position. Bring the
arms down and place them next to the
buttocks.
Exhale, raise the buttocks and the
trunk, taking support of the arms and
elbows, without lifting the head. Rest
the elbows on the ground frmly and
support the back with both palms.
While retaining the legs parallel to the ground, straighten
the trunk by pushing it with the hands untill the chin is
well set in the suprasternal hollow.
Inhale and raise the legs vertically keeping the body erect
and come to the fnal shoulder stand position.
Maintain effortlessly with normal breathing for about 2-3
minutes. Carefully avoid all jerks. Slowly come back to
Sthiti and relax in avsana.
Benefts
Stimulates the brain cells.
Stimulates and keeps the thyroid healthy. Infuences the pel-
vic organs. Useful in varicose veins, piles, hernia and men-
strual disorders.
Limitations
People with Cervical spondylosis, low back pain and hyperten-
sion should not do this posture.
4. ARDHA SIRSSANA
Sthiti: Dandasana
PRACTICE
Fold the right leg and sit on the heel.
Fold the left leg and sit on both the heels.
Place a four-fold blanket in front of you on which
you will be resting your head in the fnal position.
Place the forearms on the blanket in front of you with the
fngers interlocked
and the elbows in
front of the knees.
The distance between
the elbows should be
equal to the distance
from each elbow to
the interlocked fn-
gers, forming an equi-
lateral triangle.
Place the crown of the head on the blanket in between the
interlocked hands.
Slowly raise the buttocks and lift the knees off the ground
and straighten the legs, keeping the toes on the foor.
Thus, you have formed a triangle of the body.
Maintain this position as long as you can with the load on
the head and the toes.
Slowly bend the legs at the knees and lower the knees to
the foor.
Slowly come back to Vajrasana and rest for a while
Then, slowly lie down on the back and relax in avsa-
na.
Note
Those who fnd it diffcult to maintain the fnal position may
use wall support pressing the hands and the head against the
wall so that it is easier to maintain balance and to raise the
hips.
Benefts
This sana prepares you for the practice of irsana. Useful
for tension headache.
Limitations
People with High Blood Pressure, Heart problems, Infamma-
tion of the ear, weak capillaries, myopia, severe asthma, cold
or sinusitis, slipped disc, weak spine or vertigo should not
practice this.
5. BADDHA KONSANA
Sthiti: Dandsana
PRACTICE
Fold both the legs, hold
the heels against each
other and pull them as
close to the body as pos-
sible, trying to touch the
perineum with the heels.
Interlock the fngers and
place the hands under
the feet and keep the
spine erect. Maintain the
fnal position as long as comfortable with normal breath-
ing. Chant bhramari 3 rounds. Feel the wonderful relax-
ation.
Then come up, release the hands, unfold the legs and
relax in Leg Stretch Sitting Position.
Note
While bending forward, you can use
The elbows to push the knee toward the foor.
Bend forwards as far as comfortable.
Maintain awareness in the pelvic region.
Benefts:
1. Relaxes the whole body.
Limitations:
No limitations.
6. PARSVOTTANASANA
Sthiti: Tadasana
Procedure:
Parsva means side or fank.
Uttana (ut = intense, and tan
= to extend, stretch, length-
en) means an intense stretch.
The name implies a pose in
which the side of the chest is
stretched intensely.
Technique
Stand in Tadasana. Spread the legs. Join the hands at
the back and interlock the fngers.
Turn the right foot right side. Turn the body right. Inhale
deeply and stretch the body forward while exhaling. En-
joy the wonderful stretch.
Inhaling come up. Bring the right foot to normal posi-
tion.
Repeat the same on the left.
Repeat 10 times.
Benefts:
Gives strong stretch the back. Strengthens the back
7.4. KRIYAS
1. KAPALABHATI ( RIGHT NOSTRIL)
Sthiti: Dandasana
Sit in any meditative posture.
Keep your spine and neck erect
perfectly vertical to the ground.
Close the eyes and collapse the
shoulders.
Relax the whole body completely.
PRACTICE
Adopt Nasika mudra close the
left nostril with the ring fnger
Practice rapid breathing with ac-
tive and forceful exhalation and
passive inhalation.
During each exhalation, blast out
the air by vigorous fapping move-
ments of the abdomen in quick
succession.
Inhale passively by relaxing the abdominal muscles at
the end of each exhalation.
Repeat the exhalation as quickly as possible at the rate
of 60 strokes per minute increasing to .108 strokes per
minute.
At the end of one minute, stop the practice.
Now observe an automatic suspension of breath. In fact,
there will be no urge for breathing for a few seconds.
Simultaneously the mind may experience a deep state of
silence. Enjoy this state of deep rest and freshness.
Benefts:
Stimulates left side of the brain more.
Improves the I.Q.
Limitations:
People with Epilepsy, Severe back problems, Abdominal
Hernia, Vertigo.
Ladies during periods time and pregnancy.
High B.P. and Heart problems.
PRANAYAMA
SRYA ANULOMA VILOMA
Sthiti: Dandasana
PRACTICE
Sit in any comfortable meditative posture.
Adopt Nsika mudr with your right hand.
Close the left nostril with the lit-
tle and ring fngers of Nsika
Mudr.
Inhale and exhale slowly through
the right nostril (Srya Ndi)
only.
Keep the left nostril closed all the
time during the practice.
One cycle of inhalation and exha-
lation forms one round.
Practice nine rounds. Feel the
changes in the head. Beautiful
smile on the face.
Note
Time taken for exhalation should
be longer than inhalation.
Depression patients may practice this Prnyma 27
rounds before breakfast, lunch, dinner and before sleep
(4 times a day).
Benefts:
Stimulates the left brain.
Improves analytical power.
Improves the discrimination.
Increases the concentration and intelligence.
Envigorates, activates and strengthens the Surya nadi.
Limitations:
People with high B. P. and heart problem should avoid.
MEDITAION
Sit in any comfortable meditative posture. Start feeling and
examining the changes in the body. Each and every muscle in
the body is getting relaxed. Slowly breath in and slowly breath
out. Carefully observe from where the thoughts are emerging.
Trace the source of thoughts. The thoughts stop as you try to
search the source. Again the next thought comes, stays for
a while and goes back. The gap between the thoughts rep-
resenting the silence. Observe carefully for that silence with
the sharpest of the mind. Enjoy this silence with awareness.
Full awareness. Carefully understand that every thought is a
thought in a ocean. The ocean is the ocean of silence. That is
the Anandamaya kosa. Ananda the bliss. Let us spread that
fragrance of Ananda everywhere. This infnite silence is from
where all the knowledge emerge. Vijnanamaya Kosa, Mano-
maya Kosa, Pranamaya Kosa and Annamaya Kosa came from
this Anandamaya Kosa .

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