4 yoga for iq development

Published bySwami Vivekananda Yoga Prakashana

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YOGA FORI QDEVELOPMENT

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. Don’t 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 filed 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 difficult to measure compared to for example, stature. A person’s 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 influence. There are several questions like does intelligence vary at all or does it re-mains fixed 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 person’s 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 specific mental skills for example, one’s vocabulary or the ability to define 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 definitely 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 AnDInteLLIGenCe QUotIent I.Q.

Based on various re-search find-ings and the-ories other concepts that evolved in in-telligence are the general factor and the specific factor. Specific 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 influence 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 find 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 children’s 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 specific 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 influence your perfor-mance and tests and exam, then you are showing the effect of motivation and emotion on intellectual performance. If this is identified 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 fixed 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 first 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 oFInteLLIGenCe ACCoRDInG to YoGA

The brain essentially has two lobes and they have specific 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 fixed 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 five Karmendriyas and five 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 five 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 flowing, 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, find 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 oFInteLLIGenCe 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 doesn’t work, we have another way. That finding 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 find 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, finding 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 flowers 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 don’t 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 doesn’t 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 first 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 doesn’t 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 selfishness, you feel I want to make more money, more and more money, I want to be a millionnnaire, billionaire and you don’t 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 selfless, 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 don’t have such brilliance when we don’t 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 define 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 deficiencies 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 find 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 finding 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 find 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 don’t think that if you have a slow learner or mentally retarded child, you cannot do anything. You can certainly develop their IQ. Well, I don’t 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 scientific 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 FoRIQ DeVeLoPMent

7.1. sItHILÉKARnA VYÄYÄMA • Spinal stretch • Pada Sancalana• Situps from standing (2 Types)• Uthita Ardha Sirasasana Breathing• Butterfly Stretch• Prasaritha Padahastasana Stretch

7.2. BReAtHInG PRACtICes • Baddhakonasana Breathing • Setubandhasana Breathing• Navasana breathing• Eka Padahastasana breathing • Prasaritha Padahastasana breathing

7.3. YoGÄsAnAs • Parsava Konasana (both sides• Gomukhasana• Sarvangasana • Ardha Sirasasana • Baddhakonasana • Parsavavouttanasana

7.4. KRIYÄs • Kapala Bhati (Right Nostril)



7.5. PRÄnÄYÄMA • Sürya Anuloma Viloma

7.6. MeDItAtIonSearch inside the root of thoughts



YoGA PRACtICes FoRIQ DeVeLoPMent

7.1. sItHILIKARAnA VYAYAMA:1. SPINAL STRETCH (With Legs Apart)STARTING POSITION:Sthiti: Dandãsana

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-

cific the left brain.



• EnhanZces the I.Q.

2. PÁDA SANCALANA Sthiti: Tádásana

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 POSITIONSthiti: Tádásana

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 Tádásana.• 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 SIRSÁSANA BREATHINGSthiti: 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 final position.• Place the forearms on the blanket in front of you with

the fingers 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 fingers, 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 floor. 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 floor.

• Slowly come back to Vajrasana and rest for a while• Then, slowly lie down on the back and relax in Shavása-

na.

NoteThose who find it difficult to maintain the final 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.

BenefitsThis ásana prepares you for the practice of Sirshásana. Useful for tension headache.



LimitationsPeople with High Blood Pressure, Heart problems, Inflamma-tion of the ear, weak capillaries, myopia, severe asthma, cold or sinusitis, slipped disc, weak spine or vertigo should not practice this.

5. BUTTERFLY STRETCHSthiti: Dandãsana

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 butterfly.• 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 PÁDA HASTÁSANA STRETCHSthiti: Tádásana

PRACtICe• Stand erect with legs apart.• Take the hands back and interlock

the fingers.• 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 Tádásana.

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 PRACtICes1. BADHAKONASANA BREATHINGSthiti: Dandásana

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 fingers 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 floor 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 floor.• Bend forwards as far as comfortable.• Maintain awareness in the pelvic region.

2. SETUBANDHASANA BREATHINGSthiti: 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 floor and relax in Savásana.

• Enjoy the beau-tiful loosening of the waist joint as you come down.

• Repeat 5 times.

Note• Maintain the final position as long as you can for maxi-

mum benefits.• In the final position, the shoulders and the head remain

in perfect contact with the floor.• If required, you can support your body at the waist region

with your hands in the final position.

3. NAVÁSANA BREATHIGN EXERCISESthiti: 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 floor 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 Savásana.

4. EKAPADAHASTASANA BREATHING:Sthiti: Tadasana

Practice:• Stand in tadasana. Bend forward with exhalation

place the palms on the floor 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 PÁDA HASTÁSANA BREATHINGSthiti: Tádásana

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 Tádásana. 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. PÁRSVA KONÁSANASthiti: Tádásana

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 fingers 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.

NoteIn the final 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.

BenefitsExpands 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. GOMUKÁSANASthiiti: Dandásana

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 fingers 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.

Benefits• 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.

LimitationsThere are no limitations.

3. SARVÁÑGÁSANASthiti: 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 firmly 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 final 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 Ùavásana.

BenefitsStimulates the brain cells.Stimulates and keeps the thyroid healthy. Influences the pel-vic organs. Useful in varicose veins, piles, hernia and men-strual disorders.

LimitationsPeople with Cervical spondylosis, low back pain and hyperten-sion should not do this posture.

4. ARDHA SIRSÁSANASthiti: Dandasana

PRACtICeFold 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 final position.• Place the forearms on the blanket in front of you with the



fingers 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 fin-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 floor.

• 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 floor.• Slowly come back to Vajrasana and rest for a while• Then, slowly lie down on the back and relax in Ùavása-

na.

NoteThose who find it difficult to maintain the final 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.

Benefits



This ásana prepares you for the practice of Ùirúásana. Useful for tension headache.

LimitationsPeople with High Blood Pressure, Heart problems, Inflamma-tion of the ear, weak capillaries, myopia, severe asthma, cold or sinusitis, slipped disc, weak spine or vertigo should not practice this.

5. BADDHA KONÁSANA Sthiti: Dandásana

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 fingers and place the hands under the feet and keep the spine erect. Maintain the final 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.



NoteWhile bending forward, you can use • The elbows to push the knee toward the floor.• Bend forwards as far as comfortable.• Maintain awareness in the pelvic region.

Benefits:1. Relaxes the whole body.

Limitations:No limitations.

6. PARSVOTTANASANASthiti: Tadasana

Procedure:Parsva means side or flank. 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 fingers.• 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.

Benefits:Gives strong stretch the back. Strengthens the back

7.4. KRIYAs1. 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 finger • Practice rapid breathing with ac-

tive and forceful exhalation and passive inhalation.

• During each exhalation, blast out the air by vigorous flapping 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.

Benefits:• 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.

PRAnAYAMASÜRYA ANULOMA VILOMA Sthiti: Dandasana

PRACtICe• Sit in any comfortable meditative posture.• Adopt Násika mudrá with your right hand.



• Close the left nostril with the lit-tle and ring fingers of Násika Mudrá.

• Inhale and exhale slowly through the right nostril (Sürya Nádi) 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 Pránáyáma 27

rounds before breakfast, lunch, dinner and before sleep (4 times a day).

Benefits:• 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.



MeDItAIonSit 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 infinite silence is from where all the knowledge emerge. Vijnanamaya Kosa, Mano-maya Kosa, Pranamaya Kosa and Annamaya Kosa came from this Anandamaya Kosa .

4 yoga for iq development

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