HATHA YOGASANAS AS A CURRICULUM FOR
ELEMENTARY SCHOOL STUDENTS
by
Dimple M. Joshi

B.A., St. Xavier's College, India, 1992
M.A., Gujarat University, India, 1994
B.Ed., Gujarat University, India, 1995

PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF
THE REQUIREMENTS FOR THE DEGREE OF
MASTER OF EDUCATION
In

CURRICULUM AND INSTRUCTION

© Dimple M. Joshi, 2003

THE UNIVERSITY OF NORTHERN BRITISH COLUMBIA
April 2003

UNIVERSITY of NORTHERN
BRITISH COLUMBIA

All rights reserved. This work may not be
reproduced in whole or in part, by photocopy
or other means , without the permission of the author.

LIBRARY
Prince George, B.C.

11

Abstract
Some people believe that schools need to change their focus to developing
affective, intuitive, and creative processes, and not only cognitive, rational and
intellectual processes. A group of researchers believe high anxiety and stress affect the
performance level of many elementary school students. Parents, school or society cannot
eliminate stressful events but they can teach children adaptive ways to cope with stress.
Hatha Yoga is a body-mind approach. Hatha Yoga, generally known as yoga across the
globe, claims to be holistic as it focuses on the physical, emotional, intellectual aspects,
along with moral, and spiritual elements of an individual. Although large amounts of
learning and teaching materials are available on how to practice Hatha Yoga for adults,
little Hatha Yoga material has been developed for children. The following project
outlines a plan with the end result being an illustrated yogasanas curriculum for
elementary school children irrespective of their abilities, gender, or cultural background.

lll

Table of Contents
Approval
Abstract

ii

Table of Contents

m

List of Tables

v

List of Figures

v1

Acknowledgements

1x

Dedication

x

Important Note

x1

Introduction

1

Stateqtent ofthe problem

1

Rationale for the project

4

Theoretical Framework

5

Goals of the project

9

British Columbia Physical Education Curriculum

9

Asanas for all students as a curriculum

10

Historical Overview of yoga

16

Meaning ofthe word "Yoga" and its aim

16

Yoga: a religion?

17

Paths ofYoga

18

Classical Yoga

18

Hatha Yoga

19

Meaning and Definition of Hatha Yoga

20

Hatha Yoga in the West

21

Modem Schools of Hatha Yoga

22

Asanas' Practice

23

General Benefits of asanas

23

Asanas and Learning

27

Requirements for teaching asanas in educational settings

27

Review of the Literature
Research on literature regarding stress

30
30

IV

Table of contents, continued

Research on literature regarding relaxation
response as a curriculum

31

Research on Hatha Yoga on students and
other subjects
Methods

33
47

Participants

47

Ethical Considerations

47

Personal Knowledge and Experience

48

Reasons for selecting the poses

49

Photo Shoot Procedure

49

Draft Procedure

50

Interdisciplinary Applications

52

Dissemination of the Curriculum

54

Written Illustrated Instructions

54

Recommendations

132

Future Research

132

Conclusion

133

References

134

Appendices

142

Appendix A: Information Sheet for yoga demonstrators

143

Appendix B: Consent form for participants participating
in the photo shoot

145

Appendix C: Release of Liability and Waiver Form

147

Appendix D: Story incorporating one asana

149

Appendix E: Story incorporating various asanas

151

Appendix F: Asana incorporating a tunnel game

154

Appendix G: Asanas Plan for Elementary School Students
during a calendar year

15 6

v

List of Tables
Table 1 Comparison of Difference Between Asanas
and Conventional Exercises

13

Table 2 General Health Benefits of Asanas

25

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2.@o3
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Vl

List of Figures
Figure 1

Tadasana (Standing Still)

55

Figure 2

Urdhva Hastasana (Upward Stretch)

57

Figure 3

Uttanasana (Intense Stretch)

58

Figure 4

Vrksasana (Tree)

60

Figure 5

Vrksasana (Tree) Intermediate

61

Figure 6

Utkatasana (Mighty); Side View

62

Figure 7

Utkatasana (Mighty); Front View

62

Figure 8

Garudaasana (Eagle)

63

Figure 9

Utthita Trikonasana (Triangle)

65

Figure 10

Utthita Trikonasana (Triangle) Intermediate

66

Figure 11

Utthita Trikonasana (Triangle) Intermediate

66

Figure 12

Utthita Parsvakonasana (Side angle stretch)

68

Figure 13

Virabhadrasana I (Warrrior D

70

Figure 14

Virabhadrasana I (Warrrior DIntermediate

71

Figure 15

Virabhadrasana I (Warrrior DIntermediate

71

Figure 16
Figure 17
Figure 18

Virabhadrasana n (Warrrior ID

Virabhadrasana III (Warrrior IID

Virabhadrasana III (Warrrior nn Intermediate

73
75
76

Figure 19

Virabhadrasana III (Warrrior liD Intermediate

77

Figure 20

Ardha Chandrasana (HalfMoon)

78

Figure 21

Ardha Chandrasana (Half Moon) Intermediate

79

Figure 22

Prasarita Pada Uttanasana (Intense leg spread);
Front View

Figure 23

Prasarita Pada Uttanasana (Intense leg spread);
Rear View

Figure 24
Figure 25

80
80

Prasarita Pada Uttanasana (Intense leg spread)
Intermediate

80

Chaturanga Dandasana (Plank)

82

Vll

List of figures, continued

Figure 26

Adho Mukha Svanasana (Dog)

83

Figure 27

Adho Mukha Svanasana (Dog) Intermediate

84

Figure 28

Urdhva Mukha Svanasana (Dog stretch)

85

Figure 29

Setu Bandha Sarvangasana (Bridge)

86

Figure 30

Adho Mukha Vrksasana (Inverted Tree)

88

Figure 31

Adho Mukha Vrksasana (Inverted Tree) Intermediate

89

Figure 32

Virasana (Hero); Front View

90

Figure 33

Virasana (Hero); Side View

90

Figure 34

Parvatasana in Virasana (Mountain in Hero pose)

91

Figure 35

Supta Virasana (Sleeping Hero)

93

Figure 36

Gomukhasana (Cow); Front View

95

Figure 37

Gomukhasana (Cow); Rear View

95

Figure 38

Gomukhasana (Cow) Intermediate

95

Figure 39

Gomukhasana (Cow) Intermediate

96

Figure 40

Navasana (Boat)

97

Figure 41

Navasana (Boat) Intermediate

98

Figure 42

Padmasana (Lotus)

99

Figure 43

Padmasana (Lotus) Intermediate

100

Figure 44

Baddha Padmasana (Tied Lotus); Front View

101

Figure 45

Baddha Padmasana (Tied Lotus); Rear View

101

Figure 46

Parvatasana (Mountain)

102

Figure 47

Parvatasana (Mountain) Intermediate

103

Figure 48

Tolasana (Scales)

104

Figure 49

Simhasana (Lion)

106

Figure 50

Simhasana (Lion) Intermediate

107

Figure 51

Kukkutasana (Cock)

108

Figure 52

Dandasana (Staff)

109

Figure 53

Janu Sirsasana (Head-to-knee)

110

Figure 54

Janu Sirsasana (Head-to-knee) Intermediate

111

Vlll

List of figures , continued

Figure 55

Paschima Uttanasana (Intense Head-to-knee)

112

Figure 56

Baddha Konasana (Butterfly)

113

Figure 57

Upavistha Konasana (Fan)

115

Figure 58

Upavistha Konasana (Fan) Intermediate

116

Figure 59

Upavistha Konasana (Fan) Intermediate

116

Figure 60

Kurmasana (Turtle)

117

Figure 61

Kurmasana (Turtle) Intermediate

118

Figure 62

Bharadvajasana I (Twist 1); Front View

119

Figure 63

Bharadvajasana I (Twist 1); Side View

119

Figure 64

Bharadvajasana I (Twist 1); Intermediate

119

Figure 65

Bharadvajasana I (Twist 1); Intermediate

120

Figure 66

Ardha Matsyendrasana I (Twist 2)

121

Figure 67

Ardha Matsyendrasana I (Twist 2) Intermediate

122

Figure 68

Ardha Matsyendrasana I (Twist 2) Intermediate

122

Figure 69

Ardha Matsyendrasana I (Twist 2); Front View

123

Figure 70

Ardha Matsyendrasana I (Twist 2); Side View

123

Figure 71

Salabhasana (Locust)

124

Figure 72

Makarasana (Sea creature)

125

Figure 73

Bhujangasana (Snake)

126

Figure 74

Bhujangasana (Snake) Intermediate

127

Figure 75

Ustrasana (Camel}

128

· Figure 76

Ustrasana (Camel) Intermediate

129

Figure 77

Savasana (Corpse); Front View

130

Figure 78

Savasana (Corpse); Side View

130

Figure 79

Passing through a tunnel made with Dog pose

154

IX

ACKNOWLEDGEMENTS
I am highly grateful to my supervisor, Dr. D. Procter, for his cooperation,
motivation, and ideas; and for making my work enjoyable. I am grateful to my committee
members, Dr. J. Lapadat and Dr. A. Mills for their great ideas and warm support through
out my project work.
I am highly indebted to Ms. Thompson and Ms. Spicer for demonstrating yoga
poses for my project. It would not have been at all possible without their immense
support.
I thank the members of my family for their moral support from a distance. I am
thankful to Carol L. Johnson, my friend, for her enormous help through out my Education
Program.
Last but not the least I am thankful to God for giving me strength to do such a
vast amount of work and reminding me at each step that "My guiding power is always
with you".

X

DEDICATIONS
This project is dedicated to my Guru, my parents, my aunt, and all the children of
this beautiful world.

Xl

Important Note
1)

It is recommended that this curriculum be used by classroom
teachers who have experience in the practice of yoga.

2)

It is important for teachers to make sure that, students who may have joint
problems (hips, knees, ankles), any other typical physical problem, or problems
other than that should check with a doctor or physiotherapist before teaching
asanas to those students.

1

Introduction

Statement of the problem
Some people believe that "education needs new directions" (Hendricks & Wills,
1975, p.1) as schools do not focus on affective, intuitive, and creative development but
give more emphasis to cognitive, rational, and intellectual development. Hendricks and
Wills question if schools are established for teaching us how to live our lives, or teaching
only skills relevant in life, or teaching partially useful materials such as arithmetic and
geography.
Some people believe that learning, essentially, encompasses physical and
emotional states in addition to cognitive skills (Yellin, 1983). As these often are not
considered in the classroom, Yellin believes that the current education agenda
underestimates the value of a holistic approach to learning.
Another group of researchers believe that high anxiety and stress affect the
performance level of many elementary school students (Proeger & Myrick, 1980).
Conditions resulting from stress negatively affect children's mind, body, behaviour, and
spirit (Bauwens & Hourcade, 1992; Omizo, Omizo & Suzuki, 1988; Schultz, 1980).
Moreover, children are forced to live up to expectations and demands of parents,
teachers, peers, and society and to adjust to adverse situations such as divorce, death and
abuse sometimes without intellectual and emotional support (Omizo et al). Although
parents, school, or society cannot eliminate stressful events, they can teach children
adaptive ways to cope up with stress (Schultz, 1980). Bauwens and Hourcade (1992)
believe that psychological development is heightened when an individual undergoes
stressful experiences as such experiences may promote "the development of effective

2
coping strategies" (p ,97), therefore making such experiences of value. Bauwens and
Hourcade argue, however, that such experiences of stress "must be kept at reasonable
levels" (p.97) so that stress is under an individual's control.
Do we have such adaptive ways available for children? Even if they are made
available, will all children be able to take advantage of such strategies? Consider if all
children were to have the advantage of learning such strategies would the.y be able to
recall or apply such strategies while under stress and anxiety? Even if there are adaptive
ways such as behavior management, assertiveness, stress reduction strategies and the like
in use, my question is whether such strategies will also focus on the physical fitness of an
individual.

In this project, I focus on the use ofyogasanas as an approach that provides
children with adaptive ways to cope with stress. I briefly discuss biofeedback and
transpersonal psychology (in the theoretical framework section) as well. There are other
areas such as dreamwork, fantasy, biofeedback, body awareness, psychic abilities, and
meditation that fall under transpersonal psychology. As I do not have much information
on these areas I shall not discuss them except for biofeedback.
Biofeedback, introduced into school curriculum in the late 1970's, is defined by
Roberts and Clark (1976) thus: "By amplifying activities inside the human body so that
we can listen to internal processes such as heartbeat, blood pressure, brain activity, skin
resistance, and many more, much of the autonomic nervous system can be brought under
voluntary control" (p. 14). Biofeedback technique makes use of instruments to observe
the rhythmic movements of the body (Yellin, 1983; see also Roberts & Clark). For
altering the states of consciousness biofeedback combines western hardware with eastern

3
techniques (Pelletier & Peper, 1976). I believe that biofeedback

~ l

be inappropriate

for elementary classrooms because it would involve instruments being attached to a
person's body to monitor the body's internal functions. Moreover, there will be no fun for
students unlike in asanas.
There is another approach to stress reduction now used in some schools for
enhancing learning known as the Lozanov Method developed by Georgi Lozanov - a
Bulgarian who himselfwas a student ofyoga for 20 years (Yellin, 1983). Yellin defines
Lozanov method saying, "Once the mind is freed from all distractions, by the aid of
external suggestion, and forced to concentrate, enormous amounts of information can be
absorbed in a brief time" (p. 40). Moreover, Yellin notes that Lozanov codified yoga
techniques into a science of concentration, which he labeled "suggestology". The aim of
suggestology, Yellin mentions, is to put a student in a relaxed state before learning
situation. A relaxed state is when "muscle tension relaxed, heartbeat and pulse slowed,
blood pressure drops slightly and alpha waves increase"(p. 41) to enhance the learning
situation.
It is my belief that if, at an earlier age in life, skills are taught to handle stress and

anxiety to our own body and mind, then our body and mind will react naturally to
stressful situations with less stress or anxiety. Hatha Yoga, generally known as "yoga"
across the globe, can teach skills to our body and mind. This project focuses on the
development of a curriculum based on asanas (static body postures), with written
illustrated instructions. Elementary schools may be the most appropriate place to teach
asanas because all children would be able to take advantage of the instructions and
participate in the activity. Also, introduction of asanas·at a young age will result in long-

4
term benefits for students. Because of various benefits and for other reasons,

~

are

taught to children in many public and private schools in India either in the physical
education class or separately. Outside of India, plentiful resources are available on how to
practice asanas for adults, but not much is available for children. Moreover, to my
knowledge, little is available for schools in British Columbia. Therefore, I have
developed an illustrated curriculum of Hatha Yogasanas, one of the physical practices of
Hatha Yoga, suitable for elementary school children aged 5 to 12 years.
This project consists of various sections. First, the project lays out a rationale,
theoretical framework, and goals of the project. The goal section critically examines the
British Columbia physical education curriculum and presents an argument to integrate
asanas into classroom. Then, reasons are given why children should be taught asanas at
elementary school. Second, a general overview of yoga is presented, including an
historical overview of yoga, a discussion ofHatha Yoga practice, general benefits of
asanas, asanas and learning, and general guidelines that should be followed in order to
teach asanas. Third, a synthesis of research carried out using Hatha Yoga techniques on
students and other subjects is given. Finally, the project discusses a method of
incorporating asanas into the regular classroom and across curriculum; and provides with
a text of written illustrated instructions.

Rationale for the project
Separation of mind and body is a common curriculum design flaw (Yellin, 1983).
Schools should emphasize the teaching and learning of meaningful skills in addition to
facts (Hendricks & Wills, 1975). Moreover, academic learning is enhanced if relaxed
states of mind are encouraged (Yellin, 1983; see also Proeger & Myrick, 1980;

5

Weintraub, 2000). Hatha Yoga embodies one way ofteaching integrated mind/body
relationships (Roberts & Clark, 1976). Hatha yoga improves the physical, emotional,
intellectual aspects, as well as the moral and spiritual elements of an individual (B. K. S.
Iyengar, 2001; Shankar, 1993; Tomlinson, 2000), which brings harmony and a relaxed
state in an individual, thereby enhancing learning (Hendricks & Wills, 1975). It is,
therefore, quite appropriate to integrate a holistic approach such as Hatha Yoga in school
curriculum (Hendricks & Wills, 1975; B. K. S. Iyengar, 2001; Yellin, 1983).

Theoretical Framework
Freudian, behavioral, and humanistic psychologies are useful educational
psychologies, yet these are not complete psychologies (Roberts & Clark, 1976).
Hendricks and Wills (1975) believe that transpersonal education has gone beyond
psychoanalytic, behavioral, and humanistic approaches to seek a synthesis of intellect and
intuition, mind and body, fact and feeling in education. According to transpersonal
psychology an individual's physical, emotional, intellectual, and spiritual growth is
interrelated and transpersonal psychology is concerned with the optimum development of
human consciousness (Roberts & Clark, 1976). Roberts and Clark are ofthe opinion that
use oftranspersonal psychology in education may be used in conjunction with already
established educational psychologies and therefore, does not require the rejection of those
established educational psychologies.
Roberts and Clark ( 1976) describe the emerging educational philosophy based on
transpersonal psychology as a combination of "rational-analytic and intuitive-synthetic
modes of knowing" (p.23). They note that rational thinking which is verbal, logical,
analytic, and linear, is associated with the left hemisphere of the brain. Intuitive thinking,

6
which is creative, holistic, visual, and pattern-oriented, is associate4 with right
hemisphere of the brain. Yogasanas are done on the right and the left sides of the body.
Therefore, it is believed that oxygen reaching to both the sides of the working muscles
affect both the hemispheres ofbrain. Thus yogasanas affect the whole brain. Roberts and
Clark also mention that research in the field of transpersonal psychology shows that by
concentrating on their inner world; individuals can improve their physical, emotional,
intellectual, and spiritual well being.
Roberts and Clark (1976) believe that many transpersonal techniques are suitable
to classroom settings and may easily be introduced in the existing educational system.
The first step after introducing transpersonal psychology to education would normally
involve shifting the focus from external to internal awareness. One concern of
transpersonal psychology is to teach voluntary control of internal states, which can be
taught in the classroom by introducing relaxation training. Roberts and Clark believe that
. immediate effects of relaxation can be experienced both by teachers and students, and
therefore firmly opine that relaxation has a place in the physical education curriculum.
Moreover, they note that effective methods of mind/body control have been practiced
through yoga for thousands of years.
Research in the field of the effect of Hatha Yoga is scarce. Therefore, I am not
really sure whether teaching of asanas can be completely based on transpersonal
educational theory. In my project, I recommend the inclusion of asanas as a curriculum in
order to improve the physical, emotional, intellectual aspects of the children. According
to Roberts and Clark (1976), mental and emotional states affect the body and, physical
states can affect the internal states such as the mind and emotions. Therefore, if one state,

7

such as the physical, can be controlled voluntarily then mind and emotions will be
affected automatically. Asanas are used to gain voluntary control of the physical aspect of
an individual.
As this project deals with developing a curriculum it must be grounded in an
appropriate curriculum perspective. The transmission model reflects competency based
education and instructional design theory; the transaction model views the student as
capable of intelligent interaction with the environment; and the transformation model is
based on ecological and interdependent view (Miller & Seller, 1985). In short, Miller and
Seller, note that the transmission model is rooted in an atomistic worldview, the
transaction model is based on the scientific method, and the transformation model is
founded on a holistic and interdependent worldview. The transformation position places
the emphasis on the whole child; with knowledge being a process rather than strictly
content. Learning is holistic, and motivation is an intrinsic phenomenon (Miller &
Seller). I believe the transformation model provides the most appropriate theoretical
approach to curriculum development for this project.
It is noted by School District of Hillsborough County-Tampa, Florida that
physical education specialists develop their programs based on Developmental,
Kinesiological, or Movement Education curriculum models. Kinesiological Models
involve computer simulation and other sophisticated techniques to analyze human
movements. Movement Education Models focus on the lifelong process of motor
development. Developmental Models promote the evolution of more fully functioning
individuals through holistic approach to instruction. In this model, physical education
lessons are designed and sequenced for physical, social, emotional, and intellectual

8
development. Developmental Models encourage process oriented skill development (See
:

l2 l

~

l

l

Hatha Yogasanas curriculum

involves physical activities so a Developmental Model is appropriate for this curriculum.
Therefore, it would not be inappropriate to ground Hatha Yogasanas curriculum on
Transformation and Developmental Models of curriculum.

9
Goals of the project
I consider integration of asanas into regular classroom settings for elementary
school children of British Columbia. Most of the asanas, included in this curriculum can
be easily taught in the classroom. Certain asanas included in this curriculum will require
more space and will also require support of a wall or a window. It will, therefore, be more
appropriate to teach and practice those asanas in a gymnasium.
I intend this curriculum be used for a full academic school year. One rationale
for this is that by the end of the year, elementary students will have learned most of the
basic asanas and, if they wish, may then continue on their own at home perhaps under the
supervision of their parents and integrate it into their lives. Another reason to teach for a
full year is that changes that may be attributable to asanas can be measured, if desired, at
the end of the academic year. Moreover, this curriculum may be used as a pilot study for
future research.
British Columbia Physical Education Curriculum
As outlined in the Integrated Resource Package (IRP, The Ministry of Education,
British Columbia, 1995), physical education is a requirement for all Kindergarten to
Grade 10 students. Schools are expected to devote 10% of instructional time to physical
education. The ministry's recommended aim of physical education in the IRP "is to
enable all students to enhance their quality of life through active living" (p.1). The IRP
mentions that physical education is also an integral part of the total education process.
The IRP states that with regular participation in physical education students " ... enjoy
enhanced memory and learning, better concentration, and increased problem-solving
abilities .. .. more positive attitude toward self and others .... Positive personal and social

10
behaviours improve school climate, resulting in better attendance and reduced violence
and vandalism" (Ministry of Education, 1995, p.1).
The IRP comments on the importance oftaking into consideration sensitive issues
in a student such as self-image, body-image, eating difficulties, and eating disorders; and
special needs students such as gifted, visually impaired, learning disabled, physically
disabled and the like; and gender issues. It seems however, that students do not take up
physical education seriously for various reasons and that not all students participate in the
physical exercises. For example, the IRP mentions that girls' participation and interest in
physical education decreases on reaching the secondary level. A significant reason for
girls' decreased participation is emphasis of highly structured and competitive sports in
physical education (IRP). The IRP suggests that this can be reduced by providing a
balance of cooperative, competitive as well as all movement categories for girls. My
belief is that physical education may teach students how to stay healthy and mentally
active but may not teach how to relax the body as well as the mind. Moreover, physical
education may also be devoid of moral and deeper spiritual elements, an integral aspect
of a human being and an integral aspect of Hatha Yoga, which some parents may want
their children to develop.

Asanas for all students as a curriculum
Considering the points mentioned in the IRP, I argue that the integration of asanas
into the classroom at the elementary level would be of value for various reasons. At
elementary level, children are usually flexible and can adapt to various body postures
easily. Teachers and advanced practitioners of Hatha Yoga believe that asana is for

11
everyone (Stewart & Phillips, 1992; Tomlinson, 2000). Stewart and Phillips note about
asanas:
They can be practiced together by children of varying ages and physical abilities
without anyone feeling inferior or inadequate. Yoga is not about attaining perfect
poses. It is about doing what is right for your body. Every child can succeed
because every child can improve. (p. 9)
Teachers and advanced practitioners of Hatha Yoga have noted that mentally or
physically disabled students are sometimes more flexible than more able students and can
have much fun while performing asanas (Stewart & Phillips, 1992; see also Carr, 1973;
Tomlinson, 2000). Stewart and Phillips believe that asanas encourages coordination and
stability and so is ideal for disabled students. Asanas can be adapted even for a child who
is in a wheel chair (Stewart & Phillips). Tomlinson has taught asanas to people with
cerebral palsy or multiple sclerosis and has found that such people gain something and
also inspire other students in her class. However, it is recommended to consult a doctor
prior to practice of asanas and to give extra attention during group practice for students
with special needs (Stewart & Phillips).
Asanas require little physical energy. Therefore, even physically weak or disabled
children can practice asanas without undue strain on their bodies. Vaishwanar (1975)
reports that asanas require 0.8 to 3 calories/minute; a normal person resting in bed
requires 0.9 to 1 calorie/minute, whereas physical exercises require 2-14 calories/minute.
However, he does not specifY the kind of physical exercises that require 2-14
calories/minute.

12
From her personal experience as a teacher, Tomlinson (2000) has noted that
practice of asanas automatically makes one more aware and sensitive, therefore making
dietary changes easier to implement. Students with eating disorders or other such issues
may, therefore, benefit from regular practice of asanas.
Tomlinson (2000) also claims that asanas work on the internal organs such as the
glandular system by giving them a gentle massage and stimulation. Therefore, it creates
balanced hormonal activity especially during menstruation for females and relieves
painful menstrual symptoms (Tomlinson). Ideally, females should rest during
menstruation by not doing heavy activities; however, it is safe to practice all asanas
during menstruation if one wishes except for the inverted poses, which should be strictly
avoided during menstruation (Chanchani & Chanchani, 1995).
Asanas are a non-competitive form of physical exercise (Stewart & Phillips,
1992). Stated differently it means that they do not involve any competition with one's
self or with another individual. Therefore, I believe that if competition is one of the
reasons for girls, students with sensitive issues, and special needs students not
participating in physical education then it should not be an issue in the case of asanas.
Stewart and Phillips (1992) note that children enjoy asanas because oftheir
gentle moves and less involvement of mental or physical stress. They also believe that
asanas have certain advantages when compared to other forms of exercise. Table 1
compares the difference of asanas to conventional exercises, adapted from Feuerstein
(2001).

13

Table 1 Comparison of Difference Between Asanas and Conventional Exercises
Yogasana

Conventional Exercise

Parasympathetic nervous system dominates

Sympathetic nervous system dominates

Slow, dynamic, and static movements

Rapid forceful movements

Normalization of muscle tone

Increased muscle tension

Low risk of injuring muscles and ligaments

Higher risk of injuring muscles and
ligaments

Low caloric consumption

Moderate to high caloric consumption

Effort is minimized, relaxed

Effort is maximized

Energizing (breathing kept natural or

Fatiguing (breathing is taxed)

controlled)
Non-competitive, process-oriented

Competitive, goal-oriented

Internal awareness (focus is on the breath

External awareness (focus is on reaching

and the Infinite)

the toes, reaching the finishing line, etc.)

Note: From Feuerstein, T. L. (2001) http:// www.iayt.org/benefits.html OR Feuerstein, T.
L. (2001, January-March). The health benefits ofyoga. Yoga World: International

newsletter for yoga teachers and students, Issue 16, p.6, 3p, 1 graph. (Database:
Alternative Health Watch).

14

In asanas there are animal-bird-insect-and other such nature-related postures,
which may be more fun for children than conventional, repetitive exercises. Asanas
represent living things such as a fish or a tree; natural forms such as a mountain or a
moon; man-made objects such as a boat; geometrical shapes such as a triangle, and other
poses that refer to body parts (Chanchani & Chanchani, 1995) which provide action,
movement, and creativity that most children enjoy (G. S. Iyengar, 2001). Moreover,
asanas are safe and can be corrected easily. Due to a great deal of inherent defensive
strength children seldom get injured and they usually stop doing an asana if something
feels wrong (G. S. Iyengar, 2001 ).
If for some unavoidable reasons students have to stop the practice completely or
partially, asanas still works on the body and sustains the effects. Several researchers have
concluded the detraining effect ofasanas to be effective (see Moorthy, 1983; Gharote,
1971 ). Stated differently, it means that with total suspension of asanas for a couple of
months, the effect of asanas is retained for a longer time than are the effects of
conventional or non-yogic exercises following suspension of those exercises.
The province of British Columbia is multicultural and its schools have children
from different cultural backgrounds. As Hatha Yoga is for everyone, not associated with
any religion (whether yoga is a religion or not is addressed in the "Yoga: a religion?"
section), the teacher should have no worries about teaching asanas to culturally different
children. In fact, teaching asanas to children of different cultures would be a great topic
for future research.
For all these reasons, I have developed a curriculum on asanas useable for an
entire academic year. The activity would be taught in 10-minute time slots for three days

15

a week during the 10% time allotted to the mandatory physical education
the province of British Columbia.

~ l

of

16
Historical overview of Yoga
The purpose of giving an historical overview and other such details on yoga is to
provide information of yoga to readers who may be new to this subject, for others who
may want to know more on the topic and also for those who may want more details on
other related reading material. Another point in providing these details is to try to
differentiate among terms like "Yoga", "Hatha Yoga", and "Asanas". One of the major
points is to show how modem versions of Hatha Y ogasanas can focus primarily on the
physical aspect of an individual and therefore, can be accepted as a form of exercise, is
also discussed.

Meaning of the word "Yoga" and its aim
The word "Yoga" derives from the root "yuj" in the Sanskrit language (King,
1999; see also B. K. S. Iyengar, 1991; Stewart & Phillips, 1992; Sturgess, 1997;
Tomlinson, 2000). The word yoga literally means to "bind or yoke together" (King, p. 67;
see also Tomlinson). The simple translation of Yoga is 'union' or a discipline to unite the
body, mind, and spirit (Tomlinson, 2000). Stated differently, the individual's realization
of oneness with the Creator is the essence of yoga (Yogananada, 1975; see also King,
1999; Sharma, 1976; Swami Satyananda, 1990). The aim ofyoga is to show the way and
teach the method of reuniting the soul with the Spirit (Yogananada).
Yoga essentially considers a human being to be more than just the physical body
and this 'more' can be discovered by following a discipline (Feuerstein, 1997). Fazalbhoy
( 197 6) points out that by learning and following the principles of yoga of "keeping the
body fit, the mind healthy and moral behaviour straight" (p.56) the thought is purified
and one does the right thing in the right way all the time without neglecting normal

17
responsibilities and duties (see also Vaishwanar, 1975). In short, yoga is a discipline that
teaches techniques by which the spirit of a human being can be united with the Supreme
Universal Spirit to gain liberation or enlightenment.

Yoga: a religion?
Yoga is not a religion (Yellin, 1983; see also Isham, 1996; Manuvaryaji, 1976;
Tomlins<?n, 2000) and does not require a belief in God (Tomlinson, Yellin). Manuvaryaji
(1976) notes yoga to be wisdom oflife that can exalt the thoughts and ideas of a person.
Any person can practice his/her faith or religion and simultaneously practice techniques
ofyoga (Yellin; Tomlinson). Yoga is truth relevant universally (Yogananda, 1975).
Yoga, believed to have been founded in India (Tomlinson, 2000), has not been
identified with any religion or sect in India (Diwakar, 1975) though its history may be
interwoven with some of the major religions of India (Tomlinson). Diwakar believes that
peoples all over the world have consciously or unconsciously practiced yogic law. He
also believes that yoga is popular and has firm roots in India because of the discipline's
systematic development in the culture of that country. Diwakar further explains yoga as
an independent discipline that could be adopted by anyone, irrespective of religion, creed,
caste, sex or age (see also Sinha, 1976; Yellin, 1983) and "without any eyebrows being
raised" (p.5).
Many people believe yoga may have existed 5,000 years or longer (Tomlinson,
2000), and was first practiced and preached in India by the Yogis (practitioners of yoga)
to disciples living in boarding schools (gurukula ashrams) far away from human
habitations (Fazalbhoy, 1976; see also Tomlinson, 2000). Some parts of yoga knowledge,
in the form of aphorisms, were terse in nature and therefore easier to memorize (King,

18
1999) whereas some in the form of hundreds or even thousands of verses required a feat
to memorize in order to preserve the knowledge of yoga. The knowledge of yoga
accessible to general public today was later recorded and translated in written form
(Tomlinson, 2000).

Paths of Yoga
As time rolled, many different branches of yoga evolved, making yoga a rich as
well as a complex tradition with a number of different approaches (Tomlinson, 2000; see
also King, 1999). Different approaches were designed in order that yoga be helpful to
everyone to suit the needs appropriate to the emotional and mental differences in each
human being (Feuerstein, 1999). Raja Yoga, Hatha Yoga, Jnana Yoga, Karma Yoga,
Bhakti Yoga, Tantra Yoga, and Mantra Yoga are some ofthe main branches ofYoga
(Feuerstein, 1999; see also Tomlinson, 2000). However, "Classical Yoga", and "Hatha
Yoga" have been accepted most widely (King, 1999).

Classical Yoga
Classical Yoga is also known as Raja Yoga (Royal Yoga) or Ashtanga Yoga
(Eight-Limbed Yoga), mentions (King, 1999). Yoga Sutra, a text on Classical Yoga,
authored by Patanjali (second century CE) is divided into four chapters with verses
describing a) 'ecstasy', b) 'path to attainment', c) 'supernormal powers', and d)
'liberation' (Tomlinson, 2000; see also King, 1999). The second chapter 'path to
attainment' describes the eight limbs ofyoga (King, 1999) namely: (1) Yama (moral
restraints); (2) Niyama (moral observances); (3) Asana (posture or seat); (4) Pranayama
(breath-control); (5) Pratyahara (withdrawal of sense organs); (6) Dharana
(concentration); (7) Dhyana (meditation); and (8) Samadhi (enlightenment). These 8

19
steps are to be followed by a human being who wants to realize the self (King; see also
Sen, 1976, Sturgess, 1997).

Hatha Yoga
I shall describe Hatha Yoga in detail as this project is based on the asanas
described in Hatha Yoga texts. Before the coming of Hatha Yoga, knowledge of yoga
was esoteric in nature (Tomlinson, 2000). Therefore, Hatha Yoga, a complement to
Classical Yoga (Tomlinson, 2000) was developed for those individuals who cannot attain
self-realization through practice of Classical Yoga (King 1999). Hatha-Yoga, the
Forceful Yoga, aims at freeing the soul through physical change (Feuerstein, 1999). The
fundamental purpose ofHatha Yoga, notes King, is to still the fluctuations ofthe vital
breath by bringing an even flow of breath in both nostrils. In order to centralize the
breath, though, certain techniques are to be applied (King), which has been compiled in
Hatha Yoga practice.
Hatha Yoga is 4600 years old according to the excavations of Protoindian culture
(Dostalek, 1975). Evidence from the Indus Valley Civilization suggests that Hatha Yoga
was practiced about 2500 BC (Sturgess, 1997). Originally there were 84,000 postures
passed down orally from teachers to disciples, which have been reduced and modified
into only 84 postures that are commonly useful today (Sturgess; see also Kokje Shastri,
1975). The passing ofyogic traditions from generation to generation brought awareness
in the general public about the benefits of asanas and pranayama (breath control) as
equivalent with physical training and fitness development (Dhanaraj, 1975).

20
Meaning and Definition ofHatha Yoga
The sound 'ha' in the Sanskrit word 'Hatha' means sun, the breath which flows
through the right nostril, and which relates to the positive, heating, male energy. The
sound 'tha' means moon, the breath which flows through the left nostril, and which
relates to the negative, cooling, female energy (Sturgess, 1997). Therefore, the words
Hatha Yoga mean a "connection (yuj) or integration of breathing by the right (ha) and left
(tha) nostrils" (Dostolek, 1975, p.33; see also King, 1999). When there is an even flow of
breath through both nostrils one experiences balance, harmony, and mental calm in the
body, which is the aim ofHatha Yoga (Sturgess). Dostalek (1975) defines Hatha Yoga
"as a system of exercises by means of which the organism develops a resistance toward
stress, i.e., the homeostasis gets stabilized to such a degree that the stress stimuli do not
disturb the organism as in non-exercised individuals" (p.33; see also B. K. S. Iyengar,
2001; McCormick, 1979; Roquemore, 2001; Weintraub, 2000).
The text Hatha Yoga Pradipika (King, 1999) authored by Swatmaram (c.
fourteenth century CE) contains physical practices as asanas (Sturgess, 1997). Other
physical practices such as "the six purification techniques", "seals to awaken and direct
the flow of coiled up energy", "body locks that assist in controlling the flow of energy",
and the "systematic breathing techniques'' are also described in the text (Sturgess, 1997),
including meditation.
In short, Hatha Yoga involves asanas (meant for stretching the body, relaxing the

body and the mind); pranayama (breath control); other physical practices; and meditation.
Because the main purpose is only to introduce asanas and awareness of normal breathing
to children, this project focuses only on asanas and normal breathing during the activity.

21
Pranayama, other physical practices, and meditation are not suitable for all children
between 5-12 years of age as such techniques may affect negatively on the body and
mind (G. S. Iyengar, 2001).

Hatha Yoga in the West

In North American and other western countries, yoga has many different
associations and is mostly approached through the body, which makes up the physical
aspect of yoga practice (Tomlinson 2000). It is my sense that the word "yoga" is a
generic name in the East as well as the West attributed to any branch of yoga, especially
the one that makes up the physical aspect of the practice. As mentioned earlier, yoga is a
vast field with many different approaches and techniques (Tomlinson) but all the
different styles of yoga have the same fundamental aim of strengthening the body and
mind (Roquemore, 2001 ), for everlasting peace and happiness (Tomlinson).
The most popular yoga in North American and other western countries is Hatha
Yoga, commonly known as "asanas", "yogic postures", "yogic exercises", or simply
"yoga". Throughout this project, I shall use the term asanas, which means body postures
as I have developed a curriculum on asanas, although the writers of the articles and/or
books that I cite may use different terms referring to the practice of asanas and the other
physical practices of Hatha Yoga. It should be understood, however, that the term "Hath a
Yoga" refers to the physical postures in general, and that all physical yoga, therefore,
falls under the term Hatha.
There are various reasons for the popularity of Hatha Yoga across the globe. Most
North Americans and other westerners perceive it as a health and wellness program and a
way of relaxing (King, 1999) which brings physiological and psychological improvement

22
as well as in the long run helps one to achieve self-realization, the ultimate goal of all
various paths of yoga (Tomlinson, 2000). Another reason for the popularity ofHatha
Yoga is because Patanjali, the author of Yoga Sutra, deals with the subject of postures in
only three aphorisms and does not refer to any particular posture whereas Hatha Yoga

Pradipika describes approximately 84 different postures in detail (Sturgess, 1997), which
I think must be helpful and handy. Moreover, Hatha Yoga lays stress on the physical
aspect foremost rather than the mind and spirit (Tomlinson, 2000). Tomlinson argues that
mind and spirit should reside in a healthy body for more efficient everyday living and for
approaching other techniques of Hatha Yoga.

Modern Schools of Hatha Yoga
Hatha Yoga is the foundation of all modern versions (Roquemore, 2001 ). The
modern versions developed by renowned teachers, normally referred as Gurus, are
Iyengar Yoga, Ashtanga Yoga, Kundalini Yoga, Bikram Yoga, Kripalu Yoga, Phoenix
Rising Yoga Therapy, and Restorative Yoga (Tomlinson, 2000; Potter, 2000). Other
modern versions include ViniYoga, Integral Yoga, Sivananda Yoga, Ananda Yoga,
Anusara Yoga, Hidden Language Yoga, Somatic Yoga, Tri Yoga, White Lotus Yoga,
Jivamukti, Svaroopa Yoga, and Ishta Yoga (Feuerstein, 1996). Due to Hatha Yoga's
popularity in North American and other countries of the West, many practitioners of
Hatha Yoga have developed their own styles to suit and adapt to a western person's need
and have given the above names to their style (Tomlinson, 2000). Tomlinson gives the
example of Restorative Yoga, which makes use of props and focuses mainly on the
relaxation part so to help injured and physically ill people. Restorative Yoga, more
appropriate for elderly people, teaches one to de-stress. While there are many different

23
modem versions existing today and while they will all keep evolving (Feuerstein, 1996),
each and every version is based on the same principles of traditional Hatha Yoga
practices.

Asanas ' practice
From my experience as a practitioner and from views of advanced practitioners
and teachers there are a few basic steps in asanas. First, one gently moves one part,
usually the right side, of the limbs to get into a particular asana. Second, one holds still
this asana for a few seconds focusing on the breath. Third, one gently releases the asana
to go to the left part of the body or to a different asana. Asanas are to be done slowly and
with awareness. One should never strain to the point of discomfort. Breathing should be
normal and smooth which helps to bring a good supply of oxygen to the working
muscles. Each asana is done at least once on the right and the left side but can be repeated
if one desires (see Chanchani & Chanchani, 1995; Stewart & Phillips, 1992; Swami
Satyanada Saraswati, 1990). Nathawat (1976) notes that the wide variety ofasanas gives
the flexibility of choosing postures from a wide range to suit oneself better.
The mind should be calm and the concentration should be fixed on a predetermined thought while performing asanas (Dhanaraj, 1975). Dhanaraj adds that this
brings in mental equilibrium thus making physiological development easier, which
together "enable the practitioner to discover his or her potential abilities and experience
some sort of inner happiness" (p.53).

General Benefits of asanas
Asanas inculcates an awareness of what is happening inside and outside of
oneself; and physically makes an individual sensitive to the strong and weak body parts

24
to build strength, to improve posture, and to be more flexible (Tomlinson, 2000).
Internally, asanas purifies and circulates the blood to oxygenate every body cell and
tissue; and energizes the body (Tomlinson). Each asana works on the internal organs such
as pituitary pineal, thyroid and thymus, adrenal, and other glands (Vohra, 1976; see also
Vaishwanar, 1975) by massaging and stimulating the internal organs (Tomlinson, 2000).
Asanas prevents and cures ailments (B.K.S. Iyengar, 2001; Sturgess, 1997) such as
arthritis, asthma, chronic fatigue (Tomlinson, 2000) and/or psychosomatic disorders
(Vaishwanar, 1975) and/or controls weight, treats insomnia, headaches, and heart
conditions (Yellin, 1983). Asanas calms the nervous system; so mentally one is more
relaxed yet active with higher concentration and memory powers (Tomlinson, 2000).
With these physical, mental, and emotional benefits, Vaishwanar agrees with the claim of
asanas to enable humans to slow down the aging process improving longevity.
Unlike strenuous exercises like aerobics, asanas does not require time to recover
and gives a pleasant feeling to the practitioner (Dhanaraj, 1975). Asanas reduce
restlessness and teach one to achieve maximum and efficient results using minimal
energy (Sturgess, 1997) for "a prolonged, stable and coordinated activity" (Vaishwanar,
1975, p.116; see also Sinha, 1976) without being tired.
To emphasize the importance and incorporation of asanas in daily life Duggal
(1976) asks, "Do we need research to establish that fresh air and clean water are
conducive to health?" (p.115). While I do not disagree with Duggal, I nonetheless believe
that research enhances the credibility of any thought or practice.
The general psychophysical health benefits of practicing various asanas is shown
in Table 2 (adapted from Feuerstein, 2001).

25
Table 2 General Health Benefits of Asanas

Physiological Benefits
Pulse rate and respiratory rate decrease
Gastrointestinal function normalizes
Endocrine function normalizes
Excretory functions improve
Musculoskeletal flexibility and joint range of motion increase
Posture improves
Strength, resiliency, and endurance increase
Energy level increases
Weight normalizes
Sleep improves
Immunity increases
Pain decreases

Psychological Benefits
Somatic and kinesthetic awareness increase
Mood improves and subjective well-being increases
Self-acceptance and self-actualization increase
Social adjustment increases
Anxiety, depression, and hostility decrease

Psychomotor functions improve:
Grip strength increases
Dexterity and fine skills improve

26
Table 2 (continued)
Eye-hand coordination improves
Steadiness improves
Depth perception improves
Balance improves

Cognitive function improves:
Attention improves
Concentration improves
11emoryimproves
Learning efficiency improves
Symbol coding improves
Flicker fusion frequency improves
Note : Feuerstein, T. L. (2001). http ://www.iavt.org/benefits.html Or Feuerstein, T. L.
(2001, January-11arch). The health benefits ofyoga. Yoga World: International
newsletter for yoga teachers and students, Issue 16, p.6, 3p, 1 graph. (Database:
Alternative Health Watch).

27

Asanas and learning
Asanas aim to remove all the toxins, and waste matter from the body (Sturgess,
1997) to open and release energy blocks (Tomlinson, 2000). Stated differently, asanas
work to" ... clear impurities that accumulates and lead to stagnation and disease"
(Tomlinson, p.8). Once there is a free flow of body energy, physical harmony
·(Tomlinson; Sturgess) and a relaxed state of mind are established which aid learning
(Yellin, 1983). Such a relaxed yet concentrated state of mind can be used to heighten
learning in the classroom (Yellin) and therefore children will show higher cognitive and
creative powers (Hendricks & Wills, 1975).

Requirements for teaching asanas in educational settings
Successful academic education in general requires that a student have "a
dedicated teacher, sound teaching, pure atmosphere and worthy community life"
(Fazalbhoy, 1976, p.57). Therefore, the first requirement for a teacher is to demonstrate
rather than describe asanas to the students, and he/she should be agile, sharp, inspiring,
enthusiastic, cheerful (G. S. Iyengar, 2001). Apart from knowledge and excellence in
asana, it is necessary for a teacher to impart and demonstrate appropriate values
(Fazalbhoy, 1976). Fazalbhoy stresses that teachers have a major responsibility toward
cultivating students' minds.
There are no prerequisites but only an open mind to learn asanas (Tomlinson,
2000). Simple, effective yet challenging asanas may, therefore, not require specific diet,
special clothing, props and other specifics or particulars. Practitioners and advanced
students suggest that one should do asanas in an open space (indoors or outdoors) with an
empty stomach (empty the bladder and the bowel if possible) and with bare feet,

28
normally early in the morning while wearing comfortable clothing. However, as an
alternative, it is suggested that asanas can be done at any time suitable to a practitioner. It
is the beauty of asanas to respond to the need and interest of a practitioner (Tomlinson). It
is advisable to wait two hours before practicing if one has eaten a heavy meal, or one
hour after one has eaten a heavy breakfast (see Chanchani & Chanchani, 1995; Stewart &
Phillips, 1992; Swami Satyanada Saraswati, 1990).
Traditional Hatha Yoga never utilizes props. Props are a new innovation to suit
the modern practitioner better. Props of any kind are, therefore, not required for the
student; however, a sticky mat or a folded blanket is preferable and allows for a more
comfortable session. But if one chooses to practice Iyengar Yoga, which makes use of
props, then one should use a wooden block, bolster, strap, and such, as necessary. If one
prefers to do asanas indoors, then the room should be warm and quiet.
As mentioned earlier, it is essential to pay attention to what one is doing while
practicing asanas in order to bring the mind, body, and spirit together. While children
may not have the same capacity for concentration as adults, nonetheless they will
experience calmness and more concentration practicing asanas and they will respond best
to continuous movement and physical challenge (Tomlinson, 2000).
Although these requirements may sound intimidating and yoga teachers may also
feel less comfortable and confident in the beginning teaching asanas nonetheless, yoga
teachers can always consult various institutions imparting training in asanas. Today,
educators are showing interest in asanas and many schools in America have devoted
classes for teaching asanas with the help of institutions and advanced Hatha Yoga
teachers. Two such institutions are the Gaiam Yoga for Life (see

29
http ://www.gaiam.com/gaiam/l, 1267,ArticleDetail:leam: 105:433,00.html) and Yoga
Inside Foundation (see www.yoga inside.org/who/school.html). The aims of these
institutions is to help integrate Hatha Yoga into the health or physical education
curriculum in the public schools across the United States, or to support Hatha Yoga
teachers in several schools, or to offer Hatha Yoga training programs for school teachers
to bring in asanas in their classroom teaching. It is obvious that not all classroom teachers
have knowledge about and expertise in asanas, therefore, I recommend that asanas be
added into the curriculum of teacher education programs (B.Ed programs) so that
teachers would have the skills to teach asanas. Yet another way is to involve community
members practicing asanas to teach in the classrooms.

30
Review of the Literature
This section discusses a general literature regarding stress, literature regarding
relaxation response as a curriculum for children, and research literature in the field of
Hatha Yoga. The literature cited here is a mixture of work done by eastern as well as
western researchers.

Research on literature regarding stress
Stress is the condition wherein the body is responding to any intense physical,
emotional or mental demand (Edelstein, 2000; Schultz, 1980), which makes it difficult
for the child to cope (Schultz). Stress may result in decreased memory capacity in
individuals (Edelstein). Stress can be reduced by relaxation. One of the central features of
physical relaxation involves the use of relaxation exercises such as stretching, deep
breathing, and the practice of asanas, which can be taught to students in the classrooms to
help maintain personal comfort (Schultz). Schultz mentions that " ... the capacity to take
in, store, and recall more of what we experience is enhanced by a physical and mental
posture that unites alertness with a calm and relaxed state of being" (p.15). Some of the
benefits of asanas include calming the mind and increasing mental alertness in addition to
an increase of mental and physical efficiency.
Researchers note that stressors for elementary students include family and school
related problems, feelings of being different than others, homework, social interactions,
teachers' treatment, discipline and classroom management procedures, extracurricular
activities, and public performance. Guidance classes for students help them to increase
their self-awareness (Bauwens & Hourcade, 1992; Omizo, Omizo, & Suzuki, 1988). I
would argue that these guidance classes may not teach the student to remain physically fit

31
while simultaneously increasing self-awareness. Moreover, the effects of these guidance
classes may not be long lasting or may not come in handy when truly needed. Asanas, on
the other hand, teaches self management to the body and the mind to react positively to
any type of stress and also teaches self-awareness simultaneously.

Research on literature regarding relaxation response as a curriculum
In a study carried out on elementary school students in the city ofKoblenz, West

Germany, it was found that relaxation training for 15 minutes a week for one academic
year resulted in an increase in reading achievement and a decrease in anxiety among
reading disabled students (Frey, 1980). Techniques of "progressive muscle relaxation,
musical quiet periods, and imaginative experiences" (Frey, p. 931) were found to be
beneficial. In asanas, savasana (corpse pose) involves relaxation and visualization.
A study investigating the relationship between exposure to a relaxation response
curriculum and academic achievement among sixth, seventh, and eighth grades by
Benson, Wilcher, Greenberg, Huggins, Ennis, Zuttermeister, Myers, & Friedman (2000),
found that students exposed more than twice to a relaxation response curriculum had
higher grade point averages, work habits and cooperation scores than students who had
two or fewer exposures. Moreover, over the course of a 2-year period there was an
improvement in academic scores for students who had more exposure to the relaxation
response curriculum. Students were exposed to this curriculum for a period of over three
years. Teachers trained in the relaxation response curriculum prior to the study imparted
this curriculum knowledge to their students. The curriculum had the following six
elements: "education on the physiology of stress; identification of personal stressors;
elicitation of the relaxation response using a mental focus or diaphragmatic breathing

32
while developing a passive attitude toward distractions; 'mini relaxations' consisting of
strategies to elicit the relaxation response quickly in response to stress; body awareness
and stretching exercises; and 'mindfulness' training" (Benson et al., 2000, p.158).
Benson et al. suggest that such interventions can help to improve the academic
performance of middle- school students and also help students to cope with various
stresses in their academic and their personal lives. However, it is hard to interpret how
much time was devoted to the curriculum in a day round the year. A similar relaxation
response curriculum used in a study carried out by Benson, Komhaber, Komhaber,
LeChanu, Zuttermeister, Myers, & Friedman, (1994) showed an increase in self-esteem
and greater internal locus of control in high school sophomores.
The curriculum that I plan to develop involves a series of stretching, relaxing, and
breathing exercises, which brings awareness and relaxation to the students. The
relaxation response curriculum that Benson et al. (2000) and Benson et al. (1994) have
used involves stretching, breathing and other techniques. Though Benson et al. (2000;
1994) do not describe the curriculum techniques as drawn from Hatha Yoga or other such
practices; they mention that cultural practices such as yoga have psychological and
physiological benefits. It is my opinion that the practice of asanas even for 10 minutes a
day affects the psychological, physiological, intellectual, moral, and spiritual aspect of an
individual.
Since seeing the relationship between psychological characteristics such as low
self-esteem and an external locus of control, with negative behaviors and feelings of
depression among adolescents, some schools have started to include programs to increase
self-esteem in school curricula (Benson et al. 1994). I think, however, the inclusion of

33
such programs may not bring other benefits like body-mind awareness, all round
psychophysical development in a student, relaxed yet active state, and other benefits such
as oxygenating each and every body cell. The studies mentioned above have involved
long term practice leading to high level competence, therefore, research is required
whether shorter time leads to similar benefits as well.

Research ofHatha Yoga on students and other subjects
Research in the area of mind-body has not received much attention in the field of
education, although Yellin (1983) contends that a holistic approach such as yoga training
is highly useful in the educational field. However, anecdotal reports are plentiful.
Anecdotal reports from yoga teachers suggest that students benefit greatly, both
physically and mentally (see Stukin, 200 1) even after one class with asanas (Putney,
1999). Students are energetic and active through out the school day. The students perform
better in the class; are more attentive; are more cooperative; have higher self-efficacy;
higher self-esteem; and take more interest in what they do (Stukin, Putney; see Table 1,
& Table 2). These reports recommend inclusion ofyoga training as a part of physical

education curriculum or as a curriculum of its own (see Stukin, Putney). The Accelerated
School in South Central Los Angeles, having kindergarten through grade eight classes,
has madeyoga training mandatory as a part of the physical education curriculum
(Stukin). Stukin mentions that reading scores increased by 10 percent during the
academic year 2000-2001 as compared to the previous year, as measured by the Stanford
Achievement Test. It was in this year yoga training was compulsory for all students.
The claims made by practitioners of Hatha Yoga concerning perfect physical,
mental, and spiritual health may not be explicable in scientific detail (Joseph, Sridharan,

34
Patil, Kumaria, Selvamurthy, Joseph, & Nayar, 1981 ). However, Joseph et al. note that
studies exploring the physiological potentials of yogis have been conducted. In my
experience as a reader (assessing the data), research has mostly been done in India and
more in the field of medicine than education. Not all research reports about Hatha Yoga
are published due to funding issues, nor is all research translated into English. In my
experience as a reader, I think that the research designed, carried out, and published in
English about Hatha Yoga may not be set up the way modem education research
demands. Again from my experience as a reader, modem quantitative educational
research is usually designed having a control and experimental group in addition to other
minute details such as variables affecting the results. However, this may not be the way
assessments were done, usually and mostly a couple of decades ago, for research in
education in India. From my experience as a reader, I think that qualitative research
designs may be more compatible with the underlying principles of asanas.
A general collection of research on Hatha Yoga practices follows . In this section
there is a discussion of research carried out with students and others. First the discussion
is on research carried out with students in elementary schools, then with students in
secondary schools, followed by college students, and finally university students. The
studies have been organized in descending order of the year of publication. The reason to
include research on other subjects is to show that practice of asanas is helpful in other
areas, professions, and for different people.
After 10 days of training in various yoga practices, elementary school children
showed improvement in the static motor performance compared to the control group who
showed no change (Telles, Hanumanthaiah, Nagarathna, & Nagendra, 1993). In a

35
steadiness test, a metal stylus was to be inserted and held for 15 seconds without touching
the sides of 9 different holes. The largest hole measured 8 mm and the smallest measured
2 mm in diameter. The control group did not receive any kind of yoga training. The yoga
group was trained for approximately 8 hours a day. The training included specially
chosen asanas to improve physical stamina as well as physical and mental balance,
pranayama, techniques of cleaning the body organs internally, and games to improve
attention span and memory. The researchers believe that practice of various techniques
improved voluntary control, eye-hand coordination, and concentration (see Table 2).
However, it could be argued that any intervention is better than no intervention;
therefore, it is not clear that this positive finding can be attributed to yoga training per se.
Also 8 hours per day for 10 days is not practical, and results may have little relevance to
an intervention that involves 10 minutes ofyoga training in a day.

In order to study the detraining effect (to observe results after discontinuation of
the training) ofyogic and non-yogic exercises on minimum muscular fitness, 180
students with an age group ranging from 6 to 11 years were selected (Moorthy, 1983).
Ninety boys and ninety girls were divided into groups of 30 each: no-intervention control,
experimental I (Non Yogic Exercise), and experimental II (Yogic Exercise). No student
was involved in competitive sports or other systematic training program, which may have
influenced the results. Yogic exercises were imparted to experimental II group and nonyogic exercises were imparted to experimental I group for 30 minute per day, for 6 weeks
from mid June till the end of July, in the afternoon on all days of the week except
Sundays. The control group did not participate in any of the above exercises. All the
subjects were tested for muscular fitness at the end of the experiment. The results

36
indicated that boys in the yogic exercise group showed muscular fitness improvement of
76.67% as compared to 56.67% for non-yogic exercise group and 3.33% for the control
group. The improvement percentage in girls was 83.33% for the yogic exercise group,
56.67% for the non-yogic exercise group, and 3.30% for the control group. The training
in all the three groups was completely discontinued after July. All the subjects were
tested in the middle of September to test the effect of yogic exercise after complete
suspension of the training for six weeks. At follow-up, the improvement percentage in
boys was 56.67% for the yogic exercise group, 30.00% for the non-yogic exercise group,
and 3.34% for the control group. At follow-up, the improvement percentage in girls was
70.00% for the yogic exercise group, 26.67% for the non-yogic exercise group, and
6.60% for the control group. Improvement percentage had decreased in all the groups
after the suspension of exercise. However, the decrease in non-yogic exercise group is
more significant compared to the decrease in yogic exercise group. On the basis of the
results, Moorthy concluded that yogic exercises retain their effects for a longer time than
non-yogic exercises and therefore, yogic exercises are more advantageous for both boys
and girls.
Hopkins and Hopkins (1979) mention that yoga exercises are a form of active
relaxation; which can be helpful in promoting concentration. In their study carried out on
34 children (who were placed in one of the Impact Centers in the Newark School District
in Newark, Delaware) with a mean age of8.9 years, Hopkins and Hopkins found that
yoga activity periods were followed by more efficient completion of the criterion task
suggesting improved working efficiency. Moreover, a modified yoga program resulted in

37

the improvement of the "attention/concentration of children performing a coding task"
(p.345; see Table 2). The duration of the activity is not clear in the article.
In their study on visual perceptual sensitivity at the Vivekananda Kendra Yoga
Research Foundation in India, Manjunath and Telles (1999) found a significant
improvement in 14 children (6 female). The children's ages ranged from 12 to 17 years.
The children practiced asanas along with other techniques such as pranayama, kriyas,
meditation, devotional singing, and speCially designed games for approximately 8 hours a
day for 10 days. The researchers assessed the children's visual perceptual sensitivity
through Critical Flicker Fusion Frequency (CFF) and the degree of optical illusion on
Day 1 and Day 10 with a control group of 14 (age and sex matched). CFF is the
frequency at which a flickering stimulus is perceived to be steady, with higher values
suggesting greater perceptual accuracy. The study showed that young children "show
better improvement in performance following yoga training in relatively short duration"
(p. 44) as compared to a previous research on adults aged 25 to 39 years (see Table 2).
A study was conducted on girls who were having adjustment problems at home or
in society and who were residing in a community home in South India (Telles,
Narendran, Raghuraj, Nagarathna, & Nagendra, 1997). Children with adjustment
problems are those who are socially and emotionally traumatized; they are more anxious,
fearful, and aggressive although they have normal physical development. Community
homes are specially governed schools to take care of such children. The study consisted
of two parts. In part I, heart rate, breathing rate, and skin resistance was recorded for 20
community home girls and for 20 age-matched girls from a regular school. The data of
girls from the community home were compared with those of girls from regular school of

38
the same age using Mann-Whitney U test. Results showed that the community home girls
had a significantly higher rate of breathing and a more irregular breath pattern than the
girls from regular school. In part II, 20 community girls underwent yoga practices and 20
community girls played games. All these girls were assessed with problems in part I. The
average age of girls in the yoga group was 14.9 years. The average age of girls in the
games group was 15.1 years. Each group had their respective activity for one hour per
day for a period of six months. The yoga group practiced 50 minutes of simple asanas
and 10 minutes ofsavasana (corpse pose). Jogging, rapid bending forwards and
backwards, twisting, and bending sideways for 40 minutes in addition to relay races for
20 minutes were included in the games group. Wilcoxon paired-sample test was used to
assess the data in part II. Girls in both of the groups showed reduction in heart rates, and
increased feelings of well-being but no change in skin resistance. However, the yoga
group showed reduction in irregular breathing pattern, which was not observed in the
games group. The researchers concluded that a yoga program that includes relaxation,
awareness, and physical activity is useful for community students to help them improve
in social adjustment (see Table 2). The games did not include any relaxation or awareness
activities, unlike in the yoga group. Games do have beneficial effects and should be
played more but my argument is that if games do not include a relaxation activity then it
may not have the same effect as asanas. Moreover, teachers can also transform asanas
into various games.

In a quantitative experiment carried out on the effects of yogic training on body
density in school-going boys (Bera, Rajapurkar & Ganguly, 1990), it was found that boys
undergoing yogic practices significantly reduced their percent body fat, and their absolute

39
fat weight, and also increased significantly their ideal body weight and body density. The
experiment was carried out on 40 male boarders, out of 60 boarders, randomly chosen in
Grade 8 at Gurukul High School at Lonavala, India. Twenty male students were
randomly assigned to the experimental group or yoga group and twenty in the sedentary
control group. The mean age of these students was 15.2 years. The yogic training for
students in the experimental group was conducted for 45 minute for three days in the
evening over a period of one year. The researchers concluded that yogic training is
effective in controlling obesity as well as health related disorders in school going boys
and thus recommend inclusion of yogic practices in school curriculum for optimum
health and fitness (see Table 2).
Uma, Nagendra, Nagarathna, Vaidehi and Seethalakshmi (1989) studied the
remedial value ofyoga on 45 "mentally retarded" (p.415) children [Contemporary
researchers use the term intellectually handicapped, however, in this study the term
mentally retarded is used]. All these children with mild, moderate, and severe degree of
retardation were chosen from 4 different special schools in Bangalore, India. There were
45 participants, 29 boys and 16 girls, in the experimental group ranging from 6 to 16
years of age chronologically. They were trained for one hour daily in yogic practices such
as pranayama, sithilikarana vyayama (loosening exercises), suryanamaskar, asanas, and
meditation for 5 days in a week for about 10 months. The control group of 45 children
with same chronological age, sex, and IQ were not given any kind of training but
continued with their regular school routine. Pre and post test comparisons showed
significant improvement in IQ scores and social behavior for mild, moderate, and severe
categories of the experimental group. The researchers concluded that the study revealed

40

improvement in mental ability and social behavior following various yoga practices. The
authors interpret this finding as showing that yoga training is an effective remedy for
such children. However, it could be argued that any intervention is better than no
intervention; therefore, it is not clear that this positive finding can be attributed to yogic
training per se.
Gharote (1971 ), in a study, concluded that yogic training helped the autonomic
balance score to shift towards increased parasympathetic function and even after 2
months of discontinued practice of yogic training, a residual effect was still observed.
The Merriam-Webster Online dictionary defines autonomic nervous system as the "part
of the vertebrate nervous system that innervates smooth and cardiac muscle and glandular
tissues and governs involuntary actions (as secretion and peristalsis) and that consists of
the sympathetic nervous system and the parasympathetic nervous system". The
sympathetic nervous system is defined as "the part of the autonomic nervous system that
contains chiefly adrenergic fibers and tends to depress secretion, decrease the tone and
contractility of smooth muscle, and increase heart rate". The parasympathetic nervous
system is defined as "the part of the autonomic nervous system that contains chiefly
cholinergic fibers, that tends to induce secretion, to increase the tone and contractility of
smooth muscle, and to slow heart rate, and that consists of a cranial and a sacral part"
(see http://www.m-w.com/netdict.htm). Forty four adolescent boys (with a mean age of
15 years; with clinically normal and sound health) from V.P.S . High School in Lonavala,
India were divided into two paired groups (experimental and control) on the basis of the
index scores from the McCurdy-Larson Organic Efficiency Test. For 50 days during the
winter season, the experimental group was trained in various asanas for approximately 30

41
minutes a day, 6 days a week, either in the morning or in the evening. The control group
was not given any training in asanas. However, both the control and experimental group
were involved in regular school periods of physical education. After two months, both the
groups were examined using the same tests and changes noted. The experimental group
was asked to discontinue the yogic exercises for two months. The results showed that the
control group showed a mean achievement of5.92 while the experimental group showed
a mean achievement of 13.44 after the tests. The +7.92 difference between the means of
control and experimental groups showed significant difference in achievement scores.
Apparently this is due to increased parasympathetic function in the experimental group.
The present study was based on the work of Wenger who estimated the scores of
autonomic balance more than one sigma unit(= 10) above the mean score of69 as
manifesting an apparent predominance in function of the parasympathetic nervous
system. At the end of two months the result showed a deviation of 5.52, from a standard
mean of 69, lowering of the sympathetic activity for the control group; while the
experimental group showed a deviation of 13.44, indicating reduction in sympathetic
activity and a relatively higher parasympathetic function . The researcher concluded that
yogic training calmed the mind and stabilized the emotional behavior.
In a pilot study on the Kraus-Weber Tests of minimum muscular fitness,
(Gharote, 1976), yogic exercises from the National Fitness Corps Syllabus ofthe year
1965 were administered to an experimental group for 3 weeks for 30 minutes every day
except Sundays. The experimental group comprised boarding students from the local high
school in Lonavala, India. The experimental group consisted of 4 with an age range of 12
to 20 years. Gharote found improvement in fitness in 3 of the students but no

42
improvement in 1 student (see Table 2). Gharote suggests a larger sample would be
needed to confirm the results of this pilot study.
Telles, Nagarathna and Nagendra (1995) studied visual discrimination through
Critical Flicker Fusion Frequency (CFF) on 15 male and 3 female college students in two
groups each, with age range from 17 to 22 years. The yoga group received training for 8
·hours in a day for 10 days while the control group was not given any training. The
training program included asanas, pranayama, kriyas, meditation, devotional sessions,
and theoretical lectures on yoga. The yoga group showed significant change in the
direction of improved visual perception as compared to the control group by Day 10. The
researchers conclude that the higher level of CFF in the yoga group may be due to yoga
practice. In a similar study (Ramanavani, Nagarathna, Nagendra, & Telles, 1997) on
subjects within the age group of 25 to 39 years, there was a significant increase in CFF
noted after 20 and 30 days of yoga training. The researchers observed, however, that the
reason that CFF did not increase as quickly as in the previous study might be due to the
difference in subjects' age which was higher than that of the subjects of the 1995 study
(see Table 2). It is arguable, therefore, that benefits are more quickly realized if yoga
training is given at an earlier age. It must be noted that the training imparted in this study
was approximately for 8 hours a day for 10 days for the purpose of the study. It is
understandable that within most people's daily lives, such training is quite impossible.
The curriculum that I propose to develop is, therefore, for 10 minutes a day thrice a week
for an academic year, which seems quite reasonable and appropriate for children in
kindergarten up to age 12.

43
Berger and Owen (1992) studied the mood benefits of Hatha Yoga, a non-aerobic
exercise, compared to swimming, an aerobic exercise. Out of 87 male and female college
students who participated voluntarily, 37 were in swimming classes, 22 in Hatha Yoga
classes, and 28 were in lecture-control course. The mean age of yoga class that met in the
evening was 29.4 years while in the other three classes (day time yoga, and two
swimming classes), mean age ranged from 20.3 to 21.1 years. The swimming and yoga
groups practiced for 60 minutes in a week in a class setting whereas the lecture-control
class met for 50 minutes thrice a week. All these sessions were during the 14 weeks of a
semester. As the three activities were self-selected by students, it may be possible that
only males who were psychologically comfortable with yoga enrolled in the course. Men,
who personally selected to participate in Hatha Yoga, reported significant decrease in
tension, fatigue, and anger after yoga training as opposed to those who did the swimming
(see Table 2). Women in the swimming and yoga groups reported similar mood benefits
after both of the activities. There was a significant correlation between mood alteration
and increased class attendance. One of the major conclusions the researchers made was
that presence of aerobic factor in exercise may not be necessary to aid mood benefits.
However, it could be argued that the results may be influenced by the students' choice of
activity.
In a study carried out by Berger and Owen (1988), the four exercises of

Swimming, Body Conditioning, Hatha Yoga, and Fencing were examined to see how
they impact stress and mood. After Hatha Yoga exercises, both male and female college
students, the participants of this study, reported that they were less anxious, tense,
depressed, angry, and confused on all three days of testing following Hatha Yoga as

44
compared to their reports following the other three exercises. Most students reported
yoga to be "a pleasing activity" (Berger and Owen, p.l55). Hatha Yoga did not satisfy the
aerobic requirement of the taxonomy proposed by the authors. The authors, however,
conclude that deep abdominal breathing - an important aspect of yoga "is a key factor in
stress reduction" (p.156; see also Berger & Owen, 1992), again suggesting that exercise
may not have to be aerobic for reduction in stress.
Khumar, Kaur, and Kaur (1993) carried out a study to see the curative effect of
Savasana (corpse pose) on depression. Savasana is used for relaxation. On the basis of
two diagnostic tests and personal interviews, 50 university female students, who resided
in the residences ofPunjabi University, Patiala, India, and who had an age range from 20
to 25 years, were identified with severe depression. After being randomly divided into
two groups of25 each, one ofthe groups was given training in Savasana early in the
morning for half an hour daily for 30 days. The control group did not get any yoga
training. Both the groups were evaluated thrice during these 30 days; first before the
commencement, second after 15 days oftreatment and third after 30 days oftreatment.
The quantitative analysis showed significant improvement in depression at the end of 15
days and after 30 days of relaxation treatment in the experiment group. No improvement
was noted in the control group. The researchers concluded, "Shavasana [sic] is an
effective and useful technique for totally alleviating or reducing depression to almost
normalcy levels in a significant large number of cases" (Khumar et al., p.86; see Table 2).
However, it could be argued that any intervention is better than no intervention. It is not
clear that this positive finding can be attributed to savasana per se and therefore, would
require further research using a control group undergoing some other kind of treatment.

45
In another study (Telles, Nagarathna, Ramanavani, & Nagendra, 1997) carried out
to test reduction of optical illusion among subjects with normal vision, it was found that
various Hatha Yoga techniques proved beneficial in the reduction of optical illusion. The
difference between reading where lines are actually equal and where subjects feel the
lines to be equal is considered as degree of optical illusion. The yoga and control groups
had 24 males and 6 female subjects, with 30 subjects in each group. Each group's
average age was 28.8 years. The yoga group was given training for 3 hours daily for a
month, which included asanas, pranayama, meditation, visual cleansing exercises (one of
the techniques in Hatha Yoga), and theoretical lectures on yoga. One ofthe practices
involved focusing and defocusing the gaze on a particular object and on breathing. The
researchers concluded that significant reduction in the degree of optical illusion was
attributable to the focusing and defocusing practice, a Hatha Yoga technique.
In another study, carried out on 10 male soldiers with a mean age of 24.9 years, a
significant change for the better in heart rate, blood pressure and average skin
temperature was observed following various yoga practices for three months (Joseph,
Sridharan, Patil, Kumaria, Selvamurthy, Joseph, & Nayar, 1981 ). The researchers
concluded that "regular yogic practice for three months results in a gradual shift of the
autonomic equilibrium towards a relative parasympathodominance" (p.123).
Weintraub (2000) notes that persuasive evidence ofthe benefits ofHatha Yoga
especially pranayama stems from research conducted by the National Institute of Mental
Health and Neuroscience in India. New studies have shown 73% of success rate for
treating depression using pranayama, a technique ofbreathing in Hatha Yoga. However,
Weintraub did not specify the subjects, gender, or their age.

46

In their booklet, Sexton and Poling (1973) cite evidence from studies which have

reported that intelligence can be trained in adults and children having normal physiology
and a highly persistent tutor. One of the methods to increase mental efficiency mentioned
by Sexton and Poling, is simple relaxation training as taught in yoga practices.
Based on this review of the research literature, it appears that the practice of
asanas even for 10 minutes a day might have significant benefits. Generally it is
advisable to exercise in order to stay fit and in shape. Asanas, also a form of exercise,
serve this purpose. Many other forms of exercise, however, may not affect
simultaneously the physical, mental, and intellectual, as well as moral and deeper
spiritual elements as asanas do. Asanas not only strengthen and tone the body, it also is
reported to bring flexibility to the joints of the body. Researchers and practitioners have
found that asanas help people to remain calm yet active thus reducing mental stress. As
practice of asanas brings awareness within and without, individuals develop a positive
attitude, increased self-esteem, and such for oneself and their surroundings. Asanas also
appear to aid learning, which benefits the student, teacher, and parents. Teachers will,
therefore, have more organized and controlled classes in addition to more joy in teaching.
As asanas are for both boys and girls, teachers and educators will not have to worry about
designing and applying separate activities for both genders. Moreover, asanas are fun so
everyone in the class can participate. Even those students who are physically weak can
readily participate, as asanas require minimum energy. The teachers can create games
based on asanas, which allow participation of the whole class.

47
Methods
Following is a description of the methodology for this project. First the
participants and ethical considerations are described. Next my personal experience and
the reasons for selecting the poses are given. Then the photo shoot procedure and the
preparation of draft are described. It also includes suggestions of how asanas can be
~

in the classrooms and across the curriculum. Finally, plans for the

dissemination of the project is given, followed by written illustrated instructions that
describe how the asanas are to be done.

Participants
The participants for the yoga poses were a local schoolteacher, Ms. Maggee
Spicer and her adult daughter, Ms. Jesse Thompson, who are practitioners and teachers of
yoga. Ms. Spicer is a Grade One teacher and teaches asanas to her students. Ms.
Thompson, who teaches yogasana to elementary children at the local YMCA, posed for
most of the poses. Ms. Spicer also demonstrated 4 yoga poses. All the poses were shot at
their home based local studio.

Ethical Considerations
To my knowledge, the photo shoot activity did not present any risk to the
demonstrators. However, prior to the photo shoot session, permission was obtained from
the Ethics Research Approval Board of the University ofNorthern British Columbia. I
had provided the Ethics Board the summary of the project, the information sheet
(Appendix A), the consent form (Appendix B), and the waiver (Appendix C) for the
demonstrators. Participation in the photo shoot activity was voluntary and could be

48
withdrawn at any time without giving any reasons. The photographs were retained in a
secured location with me.

Personal Knowledge and experience
I received training in asanas in my elementary school years (Grades 1-7), but it
has been only recently that I became a serious student, incorporating asanas in my daily
routine. I have been a regular practitioner of various asanas for more than a year now. In
the beginning I started off with the practice for only 10 minutes. Now, I usually practice
asanas early in the morning for approximately 45 minutes. Sometimes, my time still
permits sessions of only 10 minutes. Even if I practice for only 10 minutes I have
observed the effects of asanas to last throughout the day.
I never thought of taking lessons on yogasanas in Prince George from a yoga
teacher. Nor did I ever think of focusing on yogasanas for elementary school students as
my topic of project when I began my studies in the M.Ed program. After receiving
training through a yogasanas class taught in the fitness center at UNBC, I felt the benefits
in various ways, which stimulated my interest in the theoretical area of Hatha Yoga. I
read several books written by Westerners, as well as writers from India. I found asanas
quite helpful to my academic studies. I began to observe various subtle and obvious
changes of which I shall mention a few. My concentration improved, with the result that I
could sit for longer sessions with improved focus to work on my assignments. I am able
to cultivate more interest in my studies than before. Comprehension was easier than
before. I feel that my memory power and patience improved. I felt fresh and energetic
after each yoga session. My physical strength has improved and I feel less tired after a
dance performance than before. I am more aware of my food choices than before. I am

49
less tired by the end of the day, even after a hectic day. I am automatically reminded to
take long and deep breaths, which ·I had to do consciously before. Because I felt the
benefits of asanas with only 10 minutes practice per day, I decided to design a curriculum
for children based upon 10 minutes per day.
Reasons for selecting the poses
Forty-two poses are included in this project. The reasons for selecting them are as
follows:
1)

Generally, asanas cover the basic positions of standing, sitting, forward bends,
twists, inversions, back bends, balancing, and lying down. Care has been
taken to include at least one fundamental pose from each of the above
categories suitable to an introductory course.

2)

Most of the poses are natural objects, creatures, and geometrical figures.
Children will have more fun learning and practicing such poses.

3)

Most of these poses are easy to learn.

4)

Most of these poses can be performed in the classroom, thus avoiding
commuting between the gym class and regular class.

Photo Shoot Procedure
As already mentioned, I had the list of asanas prepared prior to the photo shoot.
Being a practitioner myself, I wrote instructions for each one of the poses before the
session. Writing instructions on my own should not be considered an issue of copyright
infringement. As mentioned earlier asanas were handed down orally. Therefore, as
communicated to me personally by Ms. Spicer, the yoga teacher (Oct. 16, 2002) the
written instructions are not a copyright of any particular text.

50
I took the yoga poses on a Toshiba Digital Still Camera, Model No. PDR-M71.
This model has a memory of 64 MB with 3.2 pixels, which can take approximately 79
full size images. The recording medium was Smart Media Card (3.3V). The lens is 2.8X
optical zoom lens. The weight ofthis camera is approximately 8.5 oz (excluding the
batteries and smart media card). A Digital Camera makes editing of the photographs
much easier than a camera using traditional photographic films . One of the features is
that this camera is easy to rewind and fast forward in playback mode. The participants
and I viewed each photograph to decide to keep it or not. If a photograph was not well
taken, then I deleted that particular photograph and retook the photograph in the same
pose. The whole session lasted for more than three hours. Once the photographs were
taken, I downloaded them on my personal computer using the Image Expert Images
program that was packaged with this camera. I inserted the photographs directly in the
Microsoft Word Document of my project.

Draft Procedure
After the download, I viewed each image on the computer to search for and to
remove unwanted items such as books lying on the floor, wall-mirror, and other such
things. Images were cropped to get rid of unwanted details; and resized according to the
university requirements, and also to fit the written document. After the images were
resized, each image was inserted along with its appropriate written instructions in the
word document. As the document size increased with many images, it took more than 10
minutes to save the file.
Finally the document was fixed with appropriate photographs. A format for
presentation of each pose was decided. The format is in the following steps: 1) Name of

51
the pose, 2) Photograph of that pose in the final stage, 3) Written text, 4) Note wherever
necessary, and finally, 5) Benefits. These benefits have been adapted from Chanchani &
Chanchani (1995). Certain poses have more than one photograph i.e. intermediate poses
because photographs are more explicit than words. Each photograph is numbered to make
it easier to correspond with the steps of written instructions.
Beside the name of each pose there is an asterisk (*), which indicates the
appropriate context for using the poses irt the classroom. Poses with one asterisk can be
done sitting at a desk. These poses will make use of the arms only, as in the written
instructions. Poses with two asterisks can be done while standing beside the desk. Poses
with three asterisks can be done in the classroom. After creating space in the classroom,
by removing desks and chairs, children can stand in a circle to do these poses. Poses with
one, two, and three asterisks can also be taught in between regular classes and are not
limited to gym classes. Poses with four asterisks require more space and will also require
support of a wall or a window. It would be best ifthese poses were done in open spaces
like a gymnasium.
Four appendices include more suggestions of how to learn and practice the poses,
and have fun. Appendix D has an adapted story from Chanchani & Chanchani ( 1995),
which incorporates one pose in the form of a story. Each story told by Chanchani &
Chanchani incorporates one pose at a time. The teacher can tell this story to her students,
which offers an opportunity to do poses, presented in this project. Teachers can refer to
Chanchani & Chanchani for more such stories.
Appendix E contains a traditional tale with various poses incorporated into the
tale. Ms. Thompson retold this traditional tale in a personal communication (March 26,

52
2003) with me. Teachers can also weave other stories around various poses to make it
more interesting and full of fun.
Appendix F contains how an asana can be incorporated into a game, which has
been adapted from Stewart and Phillips (1992). For example, using the dog pose, children
can make a tunnel and each child can pass through the tunnel until each one gets his/her
tum (see Figure 79). Teachers can refer to Stewart and Phillips ( 1992) for more ideas on
games. Pantomime is also a fun-filled activity. A student can pantomime an asana in front
of other students to guess the name ofthe asana (see Carr, 1973).
Appendix G provides a plan based on asanas, which can be done for 10 minutes
thrice a week during a calendar year. Teachers can follow this plan in their classrooms
and/or in the gym class. If the teacher wants to follow this plan in the classroom then
she/he may do all those poses except the poses with four asterisks.

Interdisciplinary Applications.
Teachers can use these poses across the curriculum. In a math class, the teacher
can make use of Utthita Trikonasana (Triangle pose) to teach the shape of a triangle. She
may ask children to count the angles in that pose and may even want them to measure
each triangle.
In science, the teacher may ask students to measure their pulse rates before and

after the practice of asanas, thereby leading to knowledge of circulatory system. The
Savasana (corpse pose) is particularly suitable for measuring the pulse rates. The children
can observe also the change in their and other student's respiration rates at the same time,
by lying in Savasana (corpse pose) with their hands on their own stomach and their head

53
on the other' s abdomen (see Stewart & Phillips, 1992, p. 115). In this way, students can
learn about general physiology from the practice of asanas.
Savasana (corpse pose) can be used for imaginative experiences and visualization.
Once the students are in this pose, the teacher can use a short imaginative story. This will
help students to imagine and relax simultaneously. As stated above, according to one
study imaginative experiences and relaxation have been found beneficial for reading
disabled elementary students (see Frey, 1980).
In art, the teacher can ask children to draw different poses using straight lines.
Children can use modeling clay with toothpicks inserted in the clay to model the poses.
During practice, soft music can be played in the background and the teacher can later ask
children to evaluate the music they hear, including the tempo, rhythm, and mood.
The teacher can use the asanas to show relationships between human beings and
the natural world. She can point out to children that most of the poses are derived from
the natural world, teaching human beings to incline more towards nature. For example,
Tadasana (mountain pose) teaches that one should learn to remain strong like a mountain.
Cultural values can be learned from asanas. As these poses are embedded in the
history and culture of India, the teacher can lead to a historical or cultural topic on India
during her history class. Similarly cultural values of other nations can also be discussed
to find out similarities and/or differences.
If the teacher likes, she may use a song or poetry to incorporate the poses. Instead
of relating a story incorporating pose(s), she can sing a song incorporating a pose in the
classroom. Teachers can refer to Carr (1973) for short poems. The short description she
has used describing various poses in her book can be used in the form of short poems.

54

Dissemination of the curriculum
It is important that this curriculum be distributed to teachers across BC. I plan to
arrange for a demonstration workshop for teachers in one of the schools in Prince
George. During the workshop various asanas will be shown, suggestions will be made of
how to incorporate them in the classroom and across curricula, how stories can be told
incorporating asanas, and an abbreviated version of the curriculum presented in a booklet
will be distributed at the same time. I also plan to provide a copy of my complete work to
District Resource Center in School District 57 in order to make the work available to
other interested classroom teachers.

Written Illustrated Instructions
The text of written illustrated instruction begins on page 55 . Each pose starts on a
new page. The name of the pose is written in the classical Sanskrit language, and the
closest translation of the Sanskrit name is given in parenthesis in English. For example,
Tadasana is the Sanskrit name translated as 'Standing Still; as a mountain' in English.
'Tada' means a mountain and it also means standing still as a mountain. Asana means
pose. Tadasana is not translated as mountain because there is a pose named 'Parvatasana'
and parvata literally means mountain in English. Therefore, all the poses have been given
closest translated name in English.

55

Tadasana (Standing Still; as a mountain)**

Figure 1: Tadasana.
1) Stand erect with your feet joined together. Let your heels and big toes touch each
other. Stretch your arms downwards with your palms facing your thighs.
2) Firm your knees and elbows. Widen your chest by pulling your shoulders back.
3) Look straight ahead. Keep the throat and the face relaxed. Bring your attention to
your whole body. Breathe normally. Stay in this final pose, Tadasana (as in Figure
1) for 2 to 3 breaths.
Note: Tadasana is fundamental in all the standing poses.
Tadasana (Standing Still) continued

56

Benefits (adapted from Chanchani & Chanchani, 1995; p. 36):
•

Tadasana teaches how to balance the whole body weight evenly on both feet and
thus teaches how to stand correctly.

•

It makes the back straight and strong.

•

It makes the mind alert.

57

Urdhva Hastasana (Upward Stretch)**

Figure 2: Urdhva Hastasana.
1) Stand erect and tall (as in Tadasana).
2) Raise your arms above your head with your palms facing each other. Breathe
normally. Stay in this final pose, Urdhva Hastasana (as in Figure 2) for 2 to 3
breaths.
Benefits (p. 36):
•

Urdhva Hastasana teaches how to distribute body weight evenly on both feet and
makes the body straight and strong.

•

It lengthens the torso .

•

It makes the mind alert.

58

Uttanasana (Intense stretch)***

Figure 3: Uttanasana.
1) Stand erect and tall (as in Tadasana).
2) Keeping your legs straight and firm, bend your torso forward. Let your hands
touch your toes or your ankles. Keep the thighs and kneecaps tight. Bend as much
as possible. Breathe normally. Stay in this pose, Uttanasana (as in Figure 3) for 2
to 3 breaths.
3) If possible, bend more and try to put your hands by the sides of your feet. Let
your head touch your knee. Do not stiffen your neck, but keep your head hanging
loose. Stay in this final pose (photograph not shown) for 2 to 3 breaths.
Uttanasana (Intense stretch) Continued

59

Benefits (p. 54):
•

Uttanasana reduces fatigue, and helps to improve concentration.

•

It helps exercise the internal organs such as stomach, liver, kidneys, and heart.

60

Vrksasana (Tree)***

Figure 4: Vrksasana.
1) Stand erect and tall (as in Tadasana) .
2) Keep the left leg straight and bend your right knee. Hold your right foot and place
it on the inside of your upper left thigh. Keep your bent knee pointing to the side
rather than forward (as in Figure 5).

Vrksasana (Tree) continued

61

Figure 5
3) Balance on your left foot and place your hands on your hips. If balancing is
difficult, then support yourself against the wall.
4) Slowly raise your arms over your head with palms joined together. Imagine
yourself as a tall tree with roots deep down into the ground. Breathe normally.
Stay in this final pose, Vrksasana (as in Figure 4) for 2 to 3 breaths.
5) Come down standing erect and tall (as in Tadasana) and repeat the pose on the
other side with the left leg raised.
Benefits (p. 37):
•

Vrksasana improves concentration and balance.

•

It strengthens the shoulders and legs.

62

Utkatasana (Mighty)**

Figure 6: Utkatasana; Side View.

Figure 7: Utkatasana; Front View.

1) Stand erect and tall (as in Tadasana).
2) Raise your arms upwards with palms facing each other. Looking straight ahead,
bend your knees.
3) Imagine you are sitting on a chair (as in Figure 6; side view). Do not lean forward.
Breathe normally. Stay in this final pose, Utkatasana (as in figure 7; front view)
for 2 to 3 breaths.
Benefits (p. 38):
•

Utkatasana strengthens the ankles, calves, inner thighs, and back.

63

Garudaasana (Eagle)*/**/***

Figure 8: Garudaasana.
1) Stand erect and tall (as in Tadasana).
2) Bend both your knees. Cross your right leg over your left leg and wrap it around
your left leg.
3) Bend both arms . Cross your left arm over the right arm at the elbow. Breathe
normally. Stay in this final pose, Garudaasana (as in Figure 8) for 2 to 3 breaths.
Remember the wrapping of the leg and arm is always the opposite.
4) Come out of the pose and repeat the pose on your left side.
Garudaasana (Eagle) continued

64

Note: In the beginning you may want to learn to wrap your arms only. Then learn to
wrap your legs and finally both together.
If you cannot balance on one leg, then support yourself against the wall.
Benefits (p. 39):
•

Garudaasana increases ankle strength.

•

Relieves cramps in the calves.

65

Utthita Trikonasana (Triangle)****

Figure 9: Utthita Trikonasana.
1) Stand erect and tall (as in Tadasana).
2) Spread your legs 2 to 3 feet (approximately 0.75 meter to 1 meter) apart with toes
pointing forward. Remember to maintain a straight alignment. Spread your arms
sideways with palms turned down (as in Figure 10).

Utthita Trikonasana (Triangle) continued

66

Figure 10
3) Tum your right foot out 90 degrees and your left foot in slightly (as in Figure 11).

Figure 11
Utthita Trikonasana (Triangle) continued

67

4) Lengthen your spine to the right as you bend over sideways. Place your right palm
on your right ankle. Raise your left arm up and look up at your fingertips. Do not
bend your knees or your elbows. Breathe normally. Stay in this final pose, Utthita
Trikonasana (as in Figure 9) for 2 to 3 breaths.
5) Slowly come up and return to position described in step 2. Turning your left foot
out 90 degrees and your right foot in slightly, follow step 4 and repeat the pose on
the left side.
Note: The measurement for spreading the leg 2 to 3 feet apart is for exactness. However,
for children it should not be imposed. They should be instructed to place feet
apart as appropriate according to their age and height. It applies for all the poses
where exact measurement is given.
Benefits (p. 40) :
•

Utthita Trikonasana helps to improve the arches ofthe feet.

•

It shapes the legs, and strengthens the ankles.

•

It builds up the chest.

68

Utthita Parsvakonasana (Side angle stretch)****

Figure 12: Utthita Parsvakonasana.
1) Stand erect and tall (as in Tadasana).
2) Spread your legs 3 to 4 feet (approximately 1 meter to 1.3 meters) apart with toes
pointing forward. Remember to maintain a straight alignment. Spread your arms
sideways with palms turned down (as in Figure 10).
3) Turn your right foot out 90 degrees and your left foot in slightly (as in Figurell).
Bend your right knee to form a right angle. Do not bring your bent knee forward.
Keep your left leg straight.
Utthita Parsvakonasana (Side angle stretch) continued

69

4) Place your right fingertips or your palm on your right ankle. Raise your left arm
over the ear with palm facing down. Keep your elbows straight. Look straight or
up at your fingertips. Breathe normally. Stay in this final pose, Utthita
Parsvakonasana (as in Figure 12) for 2 to 3 breaths.
5) Slowly come up and return to the position described in step 2. Turning your left
foot out 90 degrees and your right foot in slightly follow step 4 to repeat the pose
on the left side.
Note: In Figure 12, the pose is shown being done on the left side.
Benefits (p. 42) :
•

Utthita Parsvakonasana strengthens leg muscles and joints.

•

It helps to build up stamina.

•

A very good pose for athletes.

70

Virabhadrasana I (Warrior I)****

Figure 13 : Virabhadrasana I.
1) Stand erect and tall (as in Tadasana).
2) Spread your legs 3 to 4 feet (approximately 1 meter to 1.3 meters) apart with toes
pointing forward. Maintain a straight alignment. Spread your arms sideways with
palms turned down (as in Figure 10).
3) Tum your palms up and raise your arms, keeping the elbows straight (as in Figure
14).
Virabhadrasana I (Warrior I) continued

71

Figure 14
4) Tum your right foot out 90 degrees and your left foot in 45 degrees. Rotate your
hips, turning your trunk to the right. Do not lean forward (as in Figure 15).

Figure 15
Virabhadrasana I (Warrior I) continued

72

5) Bend your right knee to form a 90 degrees angle. Keep the left leg straight. Look
straight at the wall or up at your fingertips. Like a warrior, remain firm and
strong. Breathe normally. Stay in this final pose, Virabhadrasana I (as in Figure
13) for 2 to 3 breaths.
6) Slowly come up and return to the position described in step 3. Turning your left
foot out 90 degrees and your right foot in 45 degrees, follow step 5 on the left
side.
Benefits (p. 44):
•

Virabhadrasana I helps to increase stamina.

•

It helps to develop the lungs and chest.

•

It strengthens the shoulders and the back muscles.

73

Virabhadrasana II (Warrior ID****

Figure 16: Virabhadrasana II.
1) Stand erect and tall (as in Tadasana).
2) Spread your legs 3 to 4 feet (approximately 1 meter to 1.3 meters) apart with toes
pointing forward. Maintain a straight alignment. Spread your arms sideways with
palms turned down (as in Figure 10).
3) Turn your right foot out 90 degrees and your left foot in slightly (as in Figure11).

Virabhadrasana II (Warrior II) continued

74

4) Form a right angle by bending your right knee. Keeping the left leg straight, tum
your head to look at your fingertips . Do not lean forward or sideways. Breathe
normally. Stay in this final pose, Virabhadrasana II (as in Figure 16) for 2 to 3
breaths.
5) Slowly come up to return to the position described in step 2. Turning your left
foot out 90 degrees and your right foot in slightly follow step 4 to repeat the pose
on the left side.
Note: It is generally recommended that you first learn Virabhadrasana II before learning
Virabhadrasana I because this pose is easier to do than Virabhadrasana I.
Moreover, Virabhadrasana II prepares the body to perform various challenging
poses.
Benefits (p . 45):
•

Virabhadrasana II makes the legs strong.

•

It strengthens the back and stomach muscles.

75

Virabhadrasana III (Warrior III)****

Figure 17: Virabhadrasana III.
1) Stand erect and tall (as in Tadasana) .
2) Spread your legs 3 to 4 feet (approximately 1 meter to 1.3 meters) apart with toes
pointing forward . Remember to maintain a straight alignment. Spread your arms
sideways with palms turned down (as in Figure 10).
3) Tum your palms up and raise your arms, keeping the elbows straight (as in
Figure14) .
4) Tum your right foot out 90 degrees and your left foot in 45 degrees. Rotate your
hips, turning your trunk to the right. Do not lean forward (as in Figure 15).
5) Bend your right knee to form a 90 degrees angle. Keep the left leg straight.
Virabhadrasana III (Warrior III) continued

76

6) Now, folding forward let your chest rest on your thigh with your arms stretched
forward (as in Figure 18).

Figure 18
7) Slowly lift your left leg off the floor and straighten your right leg, taking care to
maintain your balance. Do not bend your knees or elbows. Do not move the foot
on which you are standing. Breathe normally. Stay in this final pose,
Virabhadrasana III (as in Figure 17) for 2 to 3 breaths. If it is difficult to maintain
your balance, then support yourself with your hands on something such as a
bookshelf(as in Figure 19) or a chair back or a table.

Virabhadrasana III (Warrior III) continued

77

Figure 19
8) Slowly come down and return to the position described in step 3, with arms raised
above your head. Turning your left foot out 90 degrees and your left foot in 45
degrees, follow steps 4-7 on the left side.
Benefits (p. 47):
•

Virabhadrasana III helps to improve balance and concentration.

•

It builds strength and stamina.

78

Ardha Chandrasana (HalfMoon)****

Figure 20: Ardha Chandrasana.
1) Stand erect and tall (as in Tadasana).
2) Spread your feet 2 to 3 feet (approximately 0.75 meter to 1 meter) apart with toes
pointing forward and arms on the side (as in Figure 10).
3) Turn your right foot out 90 degrees and your left foot in 45 degrees. Lengthen
your spine to the right as you bend over sideways. Place your right palm on your
right ankle. Raise your left arm. Do not bend your knees or your elbows. This will
be the same position as in Utthita Trikonasana; Figure 9.

Ardha Chandrasana (HalfMoon) continued

79

4) Slightly bend your right knee and support yourself with your right fingertips in
front ofthe knee (as in Figure 21).

Figure 21
5) Bring your left foot 2 steps in. Lift your left leg off the floor and then straighten
your right leg. Look straight ahead or at your fingertips . Breathe normally. Stay in
this final pose, Ardha Chandrasana (as in Figure 20) for 2 to 3 breaths.
6) Return to position described in step 3 and repeat steps 4-5 on the left side.
Note: In Figure 20, the pose is shown being done on the left side.
If balancing is difficult, then support yourself against the wall.
Benefits (p. 49) :
•

Ardha Chandrasana develops the legs.

•

It strengthens the lower back and pelvic region.

80

Prasarita Pacta Uttanasana (Intense leg spread)****

Figure 22: PrasaritaPadaUttanasana, Front View. Figure 23: Rear View.
1) Stand erect and tall (as in Tadasana).
2) Spread your legs 3 to 4 feet (approximately 1 to 1.3 meters) apart with toes
pointing forward.
3) Keeping your back straight, bend down your torso and put your palms on the floor
with fingers pointing forward (as in Figure 24). Look down or straight ahead.

Figure 24

Prasarita Pada Uttanasana (Intense Leg Spread) continued

81

4) Walk your hands between your feet. Slowly rest the crown of your head on the
floor. Do not bend your knees . Breathe normally. Stay in this final pose, Prasarita
Pada Uttanasana (as in Figure 22; the rear view looks as in Figure 23) for 2 to 3
breaths.
Benefits (p. 51):
•

Prasarita Pada Uttanasana reduces fatigue .

•

It helps to strengthen arches.

•

It relieves cramps in the calves.

82

Chaturanga Dandasana (Plank)***

Figure 25: Chaturanga Dandasana.
1) Gently lie down on your stomach. Let your palms rest beside your chest with
fingers pointing forward.
2) Slightly raise your body off the floor in the same way, as you would do a push up,
remaining straight and parallel to the floor. Breathe normally. Stay in this final
pose, Chaturanga Dandasana (as in Figure 25) for 2 to 3 breaths.
Benefits (p . 55):
•

Chaturanga Dandasana helps to strengthen muscles of the arms and shoulders.

83

Adho Mukha Svanasana (Dog)****

Figure 26: Adho Mukha Svanasana.
1) Stand erect and tall (as in Tadasana) and then bend forward until palms are on the

floor.
2) Slowly take big steps backwards (one at a time) with your feet approximately 12
inches apart. Keep your fingers and toes spread and pointed forward (as in Figure
27).

Adho Mukha Svanasana (Dog) continued

84

Figure 27
3) Without bending your knees and elbows, slowly raise your trunk, keeping your
arms and legs stretched. Bring your head to the floor. This shape will look like an
inverted 'V'. Breathe normally. Stay in this final pose, Adho Mukha Svanasana
(as in Figure 26) for 2 to 3 breaths.
Benefits (p. 56) :
•

Adho Mukha Svanasana tones the leg muscles.

•

It helps to reduce fatigue and refreshes a tired brain.

•

It is a good pose for runners.

85

Urdhva Mukha Svanasana (Dog stretch)****

Figure 28: Urdhva Mukha Svanasana.
1) Gently lie down on your stomach with toes pointed backwards. Rest your palms
to the sides of your chest with fingers pointing forward .
2) Slowly straighten your arms, lifting your thighs and trunk off the floor. Bring
your chest forward and push your head backward. Keep your knees and elbows
straight. Breathe normally. Stay in this final pose, Urdhva Mukha Svanasana (as
in Figure 28) for 2 to 3 breaths.
3) Slowly come out of the pose to stand up.
Benefits (p. 57):
•

Urdhva Mukha Svanasana helps to make the spine strong and supple.

86

Setu Bandha Sarvangasana (Bridge)****

Figure 29 : Setu Bandha Sarvangasana.
1) Lie flat on your back with your arms by your side. Widen your legs and then bend
your knees. Bring your feet close to your hips with toes pointing forward.
2) Slowly lift your hips up as far as you can. Keep your heels down on the floor.
3) Use your palms to support your back. Do not raise your shoulders off the floor.
Breathe normally. Stay in this final pose, Setu Bandha Sarvangasana (as in Figure
29) for 2 to 3 breaths.
4) Then gently lower your body and roll to your side to stand up .
Setu Bandha Sarvangasana (Bridge) continued

87

Benefits (p. 64):
•

Setu Bandha Sarvangasana strengthens the wrists.

•

It tones the kidney.

•

It makes the spine strong and healthy.

•

It improves breathing.

•

It refreshes the body and the mind.

88

Adho Mukha Vrksasana (Inverted Tree)****

Figure 30: Adho Mukha Vrksasana.
1) Stand erect and tall (as in Tadasana) .
2) Stand facing the wall. Bend down 2 to 3 inches away from a wall and place your
palms on the floor. Spread your fingers pointing forwards . Keep your arms
straight (as in Figure 31).

Adho Mukha Vrksasana (Inverted Tree) continued

89

Figure 31
3) Swing your legs upwards and support your body against the wall. Balance your
whole body on your arms, keeping them straight. Breathe normally. Stay in this
final pose, Adho Mukha Vrksasana (as in Figure 30) for 2 to 3 breaths.
4) Gently land on your toes to come out of the pose.
Note: Girls should never attempt this pose during menstruation. It is strictly
recommended that this pose be taught no sooner than Grade 6 and/or 7 to
students. Place a soft thick mat under the student's head. Moreover, the teacher
should help each student in getting up as well as getting down which means the
teacher should deal with only one student at a time.
Benefits (p. 65) :
•

Adho Mukha Vrksasana strengthens the wrists, arms, and shoulders.

•

It makes the mind alert.

90

Virasana (Hero)***

Figure 32: Virasana; Front View.

Figure 33 : Virasana; Side View.

1) Kneel. Keep your knees and feet together.
2) Widen your feet and then sit down on the ground between your feet (as in Figure
33 ; side view).
3) Sit straight. Let your hands remain by your feet . Breathe normally. Stay in this
final pose, Virasana (as in Figure 32; front view) for 2 to 3 breaths.
Note: Young children with hip displacement should not do this pose ("W -sitting")
before checking with a doctor or physiotherapist.
Benefits (p . 108):
•

Virasana corrects flat feet and strengthens the ankles.

•

It reduces pain, cramps and fatigue in the legs.

•

It makes the knee joint supple and strong.

•

It assists digestion.

90

Virasana (Hero)***

Figure 32: Virasana; Front View.

Figure 33: Virasana; Side View.

1) Kneel. Keep your knees and feet together.
2) Widen your feet and then sit down on the ground between your feet (as in Figure
33; side view).
3) Sit straight. Let your hands remain by your feet. Breathe normally. Stay in this
final pose, Virasana (as in Figure 32; front view) for 2 to 3 breaths.
Note: Young children with hip displacement should not do this pose ("W-sitting")
before checking with a doctor or physiotherapist.
Benefits (p . 108):
•

Virasana corrects flat feet and strengthens the ankles.

•

It reduces pain, cramps and fatigue in the legs.

•

It makes the knee joint supple and strong.

•

It assists digestion.

91

Parvatasana in Virasana (Mountain in Hero Pose)***

Figure 34: Parvatasana in Virasana
1) Kneel. Keep your knees and feet together.
2) Go into Virasana (Hero) position (as in Figure 32 and 33).
3) Link your fingers together so that the little finger of your right hand is on top of
the little finger of your left hand. Turn your palms out. Bring your hands forward.
4) Slowly raise them over your head behind your ears. Keep your hands firm. Look
ahead of you. Breathe normally. Stay in this final pose Parvatasana in Virasana
(as in Figure 34) for 2 to 3 breaths.
Parvatasana in Virasana (Mountain in Hero Pose) continued

92

5) Drop your hands. Interlock the fingers so that the little finger of your left hand is
on the top of the little finger of your right hand. Repeat the pose.
Benefits (p. 70 & 108):
•

Parvatasana in Virasana corrects flat feet and strengthens the ankles.

•

It reduces pain, cramps and fatigue in the legs.

•

It makes the knee joint supple and strong.

•

It makes wrists flexible .

•

It assists digestion.

93

Supta Virasana (Sleeping hero)***

Figure 35: Supta Virasana.
1) Kneel. Spread your feet so that you can sit down on the ground between them.
2) With support of your elbows, lie down on your back. Keep your back straight. Do
not move your knees or feet.
3) Stretch your arms over your head. Breathe normally. Stay in this final pose, Supta
Virasana (as in Figure 35) for 2 to 3 breaths.
4) To come out of the pose, slowly sit up supporting yourself with your arms.

Supta Virasana (Sleeping Hero) continued

94

Benefits (p. 109):
•

Supta Virasana reduces fatigue and refreshes the body.

•

It aids deep breathing.

•

It rests the heart.

•

It helps relieve stomach problems.

•

It calms and quiets the mind.

95

Gomukhasana (Cow)*/***

Figure 36: Gomukhasana; Front View.

Figure 37: Gomukhasana; Rear View.

1) Sit on the floor with your legs simply crossed over each other. Raise and first
bend your left leg in and then your right leg over the left leg (as in Figure 38).

Figure 38
2) After following step 1, your knees will be above one another and your feet on
each side of your hips (as in Figure 39).

Gomukhasana (Cow) continued

96

Figure 39
3) Stretch your left arm over your head and then bend it from your elbow placing it
between your shoulder blades.
4) Take your right hand behind your back. Keeping the left elbow pointing the
ceiling and right elbow pointing the ground, clasp palms or fingers of both hands
(as in Figure 37; rear view) .
5) Look ahead of you. Breathe normally. Stay in this final pose, Gomukhasana (as in
Figure 36; front view) for 2 to 3 breaths.
6) Now release your legs and hands. Repeat on the left side.
Note: If the left leg is below, the left elbow is pointing the ceiling. If the right leg is
below, then the right elbow is pointing the ceiling
Benefits (p . 110):
•

Gomukhasana helps to relieve cramps in the calves.

•

It improves stiff and rounded shoulders.

97

Navasana (Boat)***

Figure 40: Navasana.
1) Sit with your legs extended forward.
2) With the support of your hands, slightly lean backwards keeping your back

straight. Slowly lift your legs up as much as you can without bending your knees
(as in Figure 41).

Navasana (Boat) continued

98

Figure 41
3) If you can, lift your legs higher than your head.
4) Now stretch your arms in front of you with palms facing each other. Breathe
normally. Stay in this final pose, Navasana (as in Figure 40) for 2 to 3 breaths.
Note: Ifbalancing is difficult, then keep the palms on the floor (as in Figure 41).
Girls should never attempt Navasana during menstruation.
Benefits (p. 112):
•

Navasana strengthens the stomach muscles and the back.

•

It tones the intestines, kidneys, and liver.

99

Padmasana (Lotus)***

Figure 42: Padmasana.
1) Sit with your legs extended forward.
2) Now, bend your right knee to hold your right ankle. Place your right ankle up on
your left thigh (as in Figure 43).

Padmasana (Lotus) continued

100

Figure 43
3) Bend your left knee to hold your left ankle. Place your left ankle up on your right
thigh.
4) Sit straight. Place the back of your palms on your knees. Breathe normally. Stay
in this final pose, Padmasana (as in Figure 42) for 2 to 3 breaths. Breathe
normally.
5) Slowly release your crossed legs one at a time. Repeat the pose by first placing
your left ankle up on the right thigh.
Note: If you cannot cross both legs then try initially with one leg.
Benefits (p. 68) :
•

Padmasana teaches you to sit with your back erect.

•

It helps to keep the knee, hip, and ankle joints strong and supple.

•

It refreshes your body and makes your mind alert.

101

Baddha Padmasana (Tied lotus)*

Figure 44 : Baddha Padmasana; Front View.

Figure 45 : Baddha Padmasana Rear View.

1) Sit cross-legged (as in Padmasana).
2) Breathe out and first put your left hand behind your back.
3) Now, put your right hand behind your back. Try to hold your heel or foot with
your hands . If it is not possible to hold your heel or foot, then hold the elbows of
opposite arms (as in Figure 45; rear view).
4) Keep looking ahead of you. Breathe normally. Stay in this final pose, Baddha
Padmasana (as in Figure 44; front view) for 2 to 3 breaths.
5) Slowly release your hands and legs. First, place your left ankle on your right
thigh. Now, first put your right hand behind your back and then the left. Repeat on
the left side.
Benefits (p. 75) :
•

Baddha Padmasana improves your respiration.

•

It is especially good for participation in sports as it strengthens the shoulders.

102

Parvatasana (Mountain)***

Figure 46 : Parvatasana.
1) Sit cross-legged (as in Padrnasana) .
2) Link your fingers together so that the little finger of your right hand is on top of
the little finger of your left hand. Turn your palms out. Bring your hands forward
(as in Figure 47) .

Parvatasana (Mountain) continued

~----------

103

Figure 47
3) Then slowly raise them over your head behind your ears. Keep your hands firmly
locked.
4) Remain seated tall and straight. Do not bend your elbows. Breathe normally. Stay
in this final pose, Parvatasana (as in Figure 46) for 2 to 3 breaths.
5) Drop your hands. First, place your left ankle on your right thigh. Interlock the

fingers so that the little finger of your left hand is on the top of the little finger of
your right hand. Repeat the pose.
Benefits (p. 70):
•

Parvatasana corrects rounded back and drooping shoulders.

•

It makes your wrists flexible .

104

Tolasana (Scales)***

Figure 48: Tolasana.
1) Sit cross-legged (as in Padmasana). Place your hands flat on the floor beside your
hips, with your fingers pointing forward.
2) Slowly lift your crossed legs off the floor, maintaining your balance and
distributing your body weight evenly on both hands. (If you like, you can swing
backwards and forwards between your stationary hands) .
3) Keep looking straight ahead of you. Breathe normally. Stay in this final pose,
Tolasana (as in Figure 48) for 2 to 3 breaths.
4) Slowly come out of the pose. Repeat the pose by interchanging your legs. First
place the left ankle on your right thigh.
Tolasana (Scales) continued

105

Note: In Figure 48, the pose is shown being done with first placing the left ankle on the
right thigh.
Benefits (p. 71):
•

Tolasana strengthens your fingers, wrists, arms, and stomach muscles.

106

Simhasana (Lion)***

Figure 49 : Simhasana.
1) Sit cross-legged (as in Padmasana). Put your palms in front of you on the floor
with fingers pointing forward. Raising yourself, come up on your hands and knees
(as in Figure 50).

Sirnhasana (Lion) continued

107

Figure 50
2) Keep your back straight. Keep your arms straight.
3) Now, open your mouth and stretch out your tongue towards your chin. Look
straight ahead of you, or keep looking at the tip of your nose. Breathe normally
(You can also make a growling sound ifyou wish). Stay in this final pose,
Sirnhasana (as in Figure 49) for 2 to 3 breaths.
4) Slowly come out of the pose. Repeat the pose by interchanging your legs. First
place the left ankle on the right thigh.
Benefits (p. 72):
•

Sirnhasana makes the lower spine elastic.

•

It helps to get rid of bad breath.

108

Kukkutasana (Cock)***

Figure 51 : Kukkutasana.
1) Sit cross-legged (as in Padmasana). Place your arms between your calves and
thighs, pushing your hands firmly on the floor.
2) Spread your fingers and slowly lift yourself off the floor, while maintaining your
balance. Distribute your body weight evenly on both hands . Look ahead of you.
Breathe normally. Stay in this final pose, Kukkutasana (as in Figure 51) for 2 to 3
breaths.
3) Slowly sit down. Come out of the pose. Repeat the other way by interchanging
your legs. First place the left ankle on the right thigh.
Benefits (p . 74):
•

Kukkutasana strengthens the fingers, wrists, arms, and the muscles ofthe
abdomen.

109

Dandasana (Staff)***

Figure 52: Dandasana.
1) Gently sit down on the floor with your legs extended forward. Let your thighs,
knees and big toes join together.
2) Place your palms on the floor beside your hips with fingers pointing forward.
Expand your chest by drawing your shoulders back.
3) Try to keep your back as straight as you can. Keep your knees tight. Breathe
normally. Stay in this final pose, Dandasana (as in Figure 52) for 2 to 3 breaths.
Benefits (p. 78):
•

Dandasana teaches you to sit correctly by spreading your body weight evenly and
by keeping your back straight.

110

Janu Sirsasana (Head-to-Knee)***

Figure 53: Janu Sirsasana.
1) Sit with your legs extended forward (as in Dandasana).
2) Bend your right leg, bringing your foot to the inside of your left thigh. Slowly
extend your arms over your head (as in Figure 54).

Jarm Sirsasana (Head-to-Knee) continued

111

Figure 54
3) Bend forward to hold your left foot with both hands. Extend your spine further by
stretching yourself, but do not pull too hard and hurt yourself.
4) Try to place your forehead or chin on your knees. Keep your trunk straight.
Breathe normally. Stay in this final pose, Janu Sirsasana (as in Figure 53) for 2 to
3 breaths.
5) Come up and repeat with the left knee bent.
Benefits (p . 79) :
•

Janu Sirsasana tones the liver and kidneys .

•

Hamstring muscles get stretched and strengthened.

•

It gives rest to the heart.

112

Paschima Uttanasana (Intense head-to-knee)***

Figure 55: Paschima Uttanasana.
1) Sit with your legs extended (as in Dandasana). Extend your arms over your head
and keep the trunk lengthened.
2) Fold forward and hold your feet with both hands . Try to place your forehead or
chin on your knees . Do not bend your knees. Breathe normally. Stay in this final
pose, Paschima Uttanasana (as in Figure 55) for 2 to 3 breaths.
Benefits (p. 84):
•

Paschima Uttanasana invigorates the abdominal organs.

•

It gives rest to the heart; refreshes the brain.

113

Baddha Konasana (Butterfly)***

Figure 56: Baddha Konasana.
1) Sit with your legs extended (as in Dandasana). Bend your knees and bring your
feet towards you. Put the soles of your feet together. Draw your shoulders back to
broaden your chest.
2) Put your hands around your ankles . Slowly drop your knees down to the floor. Sit
straight. Breathe normally. Stay in this pose, Baddha Konasana (as in Figure 56)
for 2 to 3 breaths. If you want you can move your knees up and down as if you are
a butterfly fluttering its wings .
Baddha Konasana (Butterfly) continued

114

3) As a variation, bend forward and try to place your head on the floor in front of
you. Let the knees remain on the floor, and do not pull your feet. Breathe
normally. Stay in this final pose for 2 to 3 breaths (photograph not shown here).
Benefits (p . 85) :
•

Baddha Konasana helps to keep the hips and knee joints healthy.

•

It improves the functioning of the lower abdominal organs.

•

It increases control over the bladder.

115

Upavistha Konasana (Fan)****

Figure 57 : Upavistha Konasana.
1) Sit with your legs extended (as in Dandasana).
2) Spread your right leg and then your left leg sideways. Keep your knees straight,
muscles tight, and point your toes upwards . Place your palms behind your hips.
Keep your back straight (as in Figure 58).
Upavistha Konasana (Fan) continued

116

Figure 58
3) Now, hold firmly to your toes with your first and middle fingers (as in Figure 59).

Figure 59
4) Slowly fold your trunk forward to rest your head on the floor. Breathe normally.
Stay in this final pose, Upavistha Konasana (as in Figure 57) for 2 to 3 breaths.
Benefits (p. 86):
•

Upavistha Konasana improves the circulation in the pelvic region.

•

It makes the hamstring muscles elastic.

117

Kurmasana (Turtle)***

Figure 60: Kurmasana.
1) Sit with your legs extended (as in Dandasana).
2) Bend your knees slightly and spread your feet about 18 inches. Place your arms
one at a time beneath your knees. Stretch your arms sideways with your palms
down (as in Figure 61).

Kurmasana (Turtle) continued

118

Figure 61
3) Try to straighten your legs as much as you can. Place your hands on your back.
Slowly rest your head on the floor. Breathe normally. Stay in this final pose,
Kurmasana (as in Figure 60) for 2 to 3 breaths.
Benefits (p. 87):
•

Kurmasana makes the spine supple.

•

It soothes and quiets the mind.

119

Bharadvajasana I (Twist 1)***

Figure 62: Bharadvajasana I; Front View.

Figure 63 : Side View.

1) Sit with your legs extended (as in Dandasana). Bend both your legs to the right
side and put your feet beside your hips . Place your right ankle over the arch of
your left foot (as in Figure 64).

Figure 64
2) Insert your right hand under your left knee (as in Figure 65).

Bharadvajasana I (Twist 1) continued

120

Figure 65
3) Slowly take your left arm behind your back to hold your right arm. If you cannot
hold the arm then hold the sleeve ofyour shirt.
4) First, slowly tum your torso to the left. Then, slowly tum your head left to look
over your left shoulder. Do not move or tum your knees . Breathe normally. Stay
in this final pose, Bharadvajasana I (as in Figure 62; front view, the side view
looks as in figure 63) for 2 to 3 breaths.
5) Come out of the pose and repeat it on the left side.
Benefits (p. 90) :
Bharadvajasana I helps to relieve sore backs and stiff necks.

121

Ardha Matsyendrasana I (Twist 2)***

Figure 66: Ardha Matsyendrasana I.
1) Sit with your legs extended (as in Dandasana). Bend your right leg and sit on your
right foot. Bend your left knee towards your chest. Place your left foot across your
right knee (as in Figure 67).

Ardha Matsyendrasana I (Twist 2) continued

122

Figure 67
2) Slowly tum your waist to your left side. Firmly place your right upper arm against
the outer side of your left knee. Place your left arm behind your back (as in Figure
68).

Figure 68

Ardha Matsyendrasana I (Twist 2) continued

123
3) Take your right arm around your left shin to clasp your left hand. Tum your head
to look over your left shoulder. Breathe normally. Stay in this final pose, Ardha
Matsyendrasana I (as in Figure 66) for 2 to 3 breaths.
4) If you cannot clasp your hand, then just keep the right hand straight pointing
towards the ceiling (as in Figure 69; front. The side view looks as in Figure 70).

Figure 69: Front View

Figure 70: Side View

5) Come out of the pose and repeat on the left side.
Benefits (p. 94) :
•

Ardha Matsyendrasana I prevents and cures backaches.

•

It tones the liver, spleen and pancreas.

124

Salabhasana (Locust)***

Figure 71 : Salabhasana.
1) Lie down flat on your stomach with your arms by your side. Have your palms
face each other. Keep your legs together with toes pointing.
2) Slowly lift your head, shoulders, chest, and arms off the floor. At the same time,
slowly lift your legs as far as you can. Do not bend your knees. Breathe normally.
Stay in this final pose, Salabhasana (as in Figure 71) for 2 to 3 breaths.
Benefits (p. 98):
•

Salabhasana strengthens the muscles of the back, the hips, and the back of the
thighs.

125

Makarasana (Sea creature)** *

Figure 72 : Makarasana.
1) Lie down flat on your stomach with your arms by your side. Interlock your
fingers with one another behind your head. Keep your legs joined with toes
pointing.
2) Slowly lift your head, chest, and legs off the floor at the same time . Try to lift
your thighs and do not bend your knees . Breathe normally. Stay in this final pose,
Makarasana (as in Figure 72) for 2 to 3 breaths.
Benefits (p . 99) :
•

Makarasana strengthens the muscles of the back, the neck, and the back of the
thighs.

126

Bhujangasana (Snake)***

Figure 73 : Bhujangasana.
1) Lie flat on your stomach with your hands beside your chest. Keep your palms
down on the floor and your fingers pointing forward. Keep your legs together and
your toes pointing.
2) Keeping your legs flat on the floor, lift your head and your chest off the floor.
Keep your arms straight (as in Figure 74).

Bhujangasana (Snake) continued

127

Figure 74
3) Slowly push your head back and arch your spine as much as possible. Do not lift
your thighs off the floor. Breathe normally. Stay in this final pose, Bhujangasana
(as in Figure 73) for 2 to 3 breaths. If you like, you can hiss like a snake.
4) Come down slowly, roll over and hug your knees to your chest. Then slowly stand
up .
Benefits (p. 100):
•

Bhujangasana helps to remove stiffness in the neck and spine.

128
Ustrasana (Camel)***

Figure 75 : Ustrasana.
1) Kneel with your toes pointing backwards. Place your hands on your hips. Push
your back to make a curve (as in Figure 76).

Ustrasana (Camel) continued

129

Figure 76
2) Slowly touch your feet with your palms one at a time. Keep your hands straight.
Bend your head and keep looking at the tip of your nose. Do not strain your eyes.
Breathe normally. Stay in this final pose, Ustrasana (as in Figure 75) for 2 to 3
breaths.
3) To come out of the pose, release one hand at a time and come up straight.
Benefits (p. 101):
•

Ustrasana helps to remove stiffness in the neck and the shoulders.

130
Savasana (Corpse)***

Figure 77: Savasana; Front View.

Figure 78: Savasana; Side View.

1)

Sit down on the center of a mat with your knees bent and feet flat on the floor.

2)

Slowly lower your trunk to bring your back to rest in a straight line on the mat.

3)

Extend your legs one at a time and spread them about 30 em. Flop your feet
sideways.

4)

Place your arms on the floor beside you, a little away from your chest, with palms
facing the ceiling. Let the palms curl naturally.

5)

Let your chin rest on your chest and your head in the center (place a folded
blanket under your head if you need to support your head). Now close your eyes.
Breathe normally. Mentally suggest that each part of your body from toes to top
of your head relax. Suggest the internal organs relax.

Savasana (Corpse) continued

131
6)

Feel your body really heavy on the ground and sinking further down every time
you breathe out. Lie down completely motionless like a dead person. Breathe
normally. Watch how your breath rises and falls. Stay in this final pose, Savasana
(as in Figure 77; front view, the side view looks as in Figure 78) for at least 3
minutes.

7)

To come out of the pose first bring awareness in your fingers and toes by moving
them slowly, hug your knees, open your eyes, and then roll to your side. Keeping
your gaze on the floor and maintaining the relaxed state slowly sit up with the
support of your hands.

.

.·

Note: Savasana looks very simple yet is the most difficult of all the poses.
It is recommended that you do this pose before and after yoga class.

'.,

It can be done at anytime and whenever you are tired.

Benefits (p. 122):
•

Savasana relaxes the nervous system and your brain.

•

It helps to remove fatigue.

•

It aids in concentration.

•

It calms your emotions.

.·
;

132

Recommendations
This project is a work in progress. After teachers have had a chance to use this
curriculum for a year, I recommend they suggest ways to improve this curriculum. For
example, more suggestions of how to incorporate asanas in the classroom, across
curricula, and other ways in which the curriculum could be made more suitable and
appropriate. I would welcome ideas regarding stories, poetry, and other plans. I also
recommend that this curriculum be shared with parents willing to teach asanas to their
children out of school hours.

Future Research
An important focus for future research would be to study the implementation of

this curriculum in an elementary school classroom, and to evaluate the effectiveness of
the curriculum in improving students' affect, behavior, and learning. I suggest conducting
a pilot study using this curriculum. Moreover, this curriculum can be compared with
other strategies for improving classroom behavior and learning such as biofeedback.

133

Conclusion
As teachers, we always expect and ask our students to behave, to be creative, to
be attentive, and to be successful. We expect positive, cheerful behavior from our
students. But we seldom tell them how to achieve such qualities so as to attain success.
Moreover, from my own personal experience, I feel that schools are devoid of deeper
spiritual training. Schools may teach us to earn our living but may not teach us how to
live our lives. Hatha Yoga is such a technique, which can help all students to achieve
their best at school and in their lives by remaining calm and active concurrently. Through
practice of asanas, children can learn to achieve the best positive approach towards life,
their surrounding and with Mother Nature. To me Mother Nature means an awareness to
be united and a part of everything in nature. Moreover, the teachers can also benefit from
practicing asanas along with children thus making a two way process. Hatha Yoga is a
therapy for which one has to depend on nobody but oneself. I think it would be
appropriate to recommend integration of asanas in the curriculum for the all-round
development of children because there is nothing to lose yet everything to gain. Why not
try something different for children that has been around us for centuries, practiced and
studied experimentally by many, and which appears to be proven to work?

134
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Appendix A
Information Sheet

143
Information Sheet for yoga demonstrators:
Researcher's Name

Dimple M. Joshi

Address

312-4427, Glenshee Road, Prince George, V2N 4E1 , BC,
Canada.

Phone#

(250) 960-5671 [Grad Office] ; (250) 562-1876 [H]

E-mail

j oshid@unbc. ca

Supervisor's Name

Dr. Dennis Procter

Title of Project

Hatha Yoga Curriculum

Type of Project
Faculty Research__

b) Thesis_ _

a) Project_ _

Purpose of research: To develop a yoga curriculum.
Potential risks:

None

How were respondents chosen?

Personal contact

What will respondents be asked to do: Demonstrate yoga postures
Who will have access to the photographs: Researcher and readers of the project.
Participation is voluntary: Yes
How anonymity and confidentiality is addressed: Demonstrators will be acknowledged
for their participation. They agree that there is no need to provide anonymity because
they are demonstrating classic poses and are not involved in any confidential activities.
How will the photographs be stored and how long: In a secured location with the
researcher until the completion of the project (December. 2003) and the photographs will
then be returned to the demonstrators.
Name and phone number of person to contact in case questions arise to demonstrators:
Dimple Joshi (250) 960-5671 [Grad Office]; (250) 562-1876 [HJ
How to get copy of research results:

Through Dimple Joshi and UNBC library

Do you need a copy of your signed request form?

a) Yes

b) No- -

In case of any complaints/concerns/questions about the project, please contact the
Research Ethics Board at 960-5011 .

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Appendix B
Consent Form

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Consent Form for participant participating in the photo shoot:
Do you understand that you have been asked to be in the photo shoot for the project titled
"Hatha Yoga Curriculum"?

Yes

No

Have you read and received a copy ofthe information sheet?

Yes

No

Do you understand that your pictures in Hatha Yoga postures will be inserted in the final
document ofthe project?

Yes

No

Do you understand that your pictures will be in a permanent document, which will be
available for readers in the UNBC library?

Yes

No

Have you had an opportunity to ask questions and discuss this study with the researcher?
Yes

No

Do you understand that you are free to refuse to participate or to withdraw from the study
at any time without giving any reason?

Yes

No

The nature of the photo shoot was explained to me by:
I agree to take part in this study.
Signature of participant

Date

Printed Name
I believe that the person signing this form understands what is involved in the project and
voluntarily agrees to participate.
Signature ofthe researcher

Date

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Appendix C
Release of Liability and Waiver Form

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Release of Liability and Waiver Form
Note: This is a legally binding agreement. By signing this agreement. you give up certain
legal rights. including the right to sue. Please read carefully.
Assumptions of Risks and Agreement to abide by rules of Safety, Release of Liability,
Waiver of Claims
I fully accept and fully assume all the risks, dangers, hazards, and the possibility of
personal injury. I further acknowledge that all possible risks associated with the above
activity are not possible to mention. The list of possible injury in no way limits the extent
to reach of this release and covenant not to sue.
Agreement to abide by rules of safety
I hereby acknowledge and agree that I have a personal responsibility to follow safety
rules and procedures established for the activity.
Release of liability and waiver
I have read and understood this form prior to signing it and I am aware that by signing
this form I am waiving certain legal rights which I may have against the University of
Northern British Columbia, the photographer, the supervisor, or the student researcher
responsible for injuries that might occur during the photo shoot.
Signed this

day of

year

Signature ofthe demonstrator
(Demonstrator) Please print name clearly
Signature of Witness
(Witness) Please print name clearly
Student Researcher' s signature

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Appendix D
Story incorporating one asana

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Story incorporating one asana
Uttanasana (Intense Stretch)
There was a very big forest with various kinds of trees, animals, birds, and other
creatures. In this forest was a huge oak tree. Right beside this huge tree grew a bamboo
thicket. This oak tree was very boastful about its huge trunk, hard branches, and tall
height. It would say, "I am the tallest, the strongest and the hardest tree around" (p.54).
Poor bamboo had to listen to its boasting each day.
One day, the wind god was passing through this forest and heard the boasting of
the oak tree. The wind god created a wild storm that evening. In this wild storm the hard
and the rigid oak tree was unable to bend with the wind and therefore was easily
uprooted. However, the supple bamboo bent to the wind's might.
The moral of this story is that we must also learn to keep ourselves supple like the
bamboo to withstand the storms of life.
So let' s all bend by doing Uttanasana (Intense Stretch).
(Story Adapted From Chanchani & Chanchani, 1995; p. 54).
Note:
1) Teachers can relate to trees grown in BC such as a cottonwood tree or a cedar tree
or a giant jack pine tree instead of the oak tree. The bamboo thicket can be
replaced with willow or alder trees.
2) Incorporating two poses can further alter this story. Some children can do
Vrksasana (Tree) while others can pose in Uttanasana (Intense Stretch).
3) This story can also be dramatized ifthere are enough children. One child can pose
as a tree while others go in intense stretch. With the teacher' s help, other children
can catch the toppling over rigid big tree! while the bamboo/willows/alder bend in
the wind.

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Appendix E
Story incorporating various asanas

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Story incorporating various asanas
The Name OfThe Tree
Once there was a terrible drought. The animals roamed the world looking for
water and for food. The animals on their journey crossed a mountain (mountain pose).
Then the animals came near a river, drank water and crossed the river 'in a boat (boat
pose) searching for food. As they all were tired, they decided to rest in the beautiful cool
light of the half-moon (half-moon pose). The next day they began their journey and came
across a tree growing in the middle of a desert. It was tall, and high up in its branches the
animals could see all kinds of wonderful fruit. The turtle (turtle pose) told them that it
was safe to eat the fruit.
The dog (dog pose) stretched (dog stretch pose) its neck to reach the fruit, but the
branches were too high. The eagle (eagle pose) flew up to a branch, but was unable to
pull the fruit from the branch. The cow (cow pose) also tried but in vain.
The animals decided the tree must be magic!
"There must be someone who knows how to get the fruit from the tree," said the
dog.
The animals thought about it and decided that if anyone knew it would be the
wise old lion who lived in a cave at the edge ofthe desert.
"I will go and talk to the lion," said Snake (snake pose).
So off went the snake. He had to cross a bridge (bridge pose) to reach the cave.
He came to the cave and he explained to Lion (lion pose) the problem.
Lion said, "The tree will give you all the fruit you need if only you stand under
her branches and say her name."
"Well," said snake, "what is the name of the tree (tree pose)?"
"The name of the tree is Ooungalama."
Snake thanked the lion and started back across the desert. He said to himself,
"Ooungalama, Ooungalama, Ooungalama, Ooungalama ..."
Then he started to think about his empty belly and how nice it would be to eat a
nice egg or a bug. And he started saying to himself, "Oobugaleggma, Bugeggalama,
Eggbugalama, Ooeggalbugma ... "
By the time he reached the tree the name was so mixed up that no one could
untangle it.
Camel (camel pose) said he would go and find the name. He walked and walked
until he came to lion's cave.
Lion told him that the name of the tree was Ooungalma.
Camel started back saying to himself, "Ooungalama, Ooungalama, Ooungalama,
Ooungalama ... "
Then he started thinking about how hungry he was and how nice it would be to
eat some grass or some hay. He started saying to himself, "Oograssgahayma,
Haygrassgalama, Oohaygagrassma ... "
By the time he reached the tree, poor Camel couldn't remember the name no
matter how hard he tried.
All the other animals tried but none of them were able to remember the name
either. No one else volunteered to go because they were all afraid they would fail too.
Finally a young girl offered to go.

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Everyone laughed.
Dog said, "Clever animals like Snake and others have gone. Fast animals like
Camel have gone. Others tried too. And no one has been able to bring back the name.
Why do you think you could do any better?"
"Please let me try," said the little girl. And since nobody else stepped to go and
since everyone was still hungry, Dog said she could go.
The little girl walked until she came to lion's cave.
"Please," said the little girl, "could you tell me the name of the tree?"
"The name of the tree is Ooungalama."
"Thank you very much. And if it's not too much trouble ... " said the girl pulling a
piece of paper and a pencil out from her pocket, "could you tell me how to spell that?"
So the lion spelled the name out for her and the little girl wrote it down.
She walked back to the others as fast as she could. There she gave the paper to
Dog.
Dog looked at the strange word and said, "What is this? What does Ooungalama
mean?''
And down came the fruit. And the animals ate and they were never hungry again.
So finally they all had a nice rest (corpse pose).
(A traditional tale retold by Ms. Thompson)

::
:

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Appendix F
Asana incorporating a tunnel game

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Asana incorporating a tunnel game

Figure 79 : Passing through a tunnel made with Dog pose.

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Appendix G
Asanas Plan for Elementary School Students during a calendar year

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Asanas Plan for Elementary School Students during a calendar year
September Week 1
Day 1

Day2

Day3

General brief introduction

Tadasana (Standing Still)

Urdhva Hastasana (Upward
Stretch)

on asanas (poses)
Tadasana (Standing Still)

Urdhva Hastasana (Upward

Uttanasana (Intense Stretch)

Stretch)
Savasana (Corpse)

Savasana (Corpse)

Uttanasana (Intense Stretch)

Vrksasana (Tree)

Utkatasana (Mighty)

Vrksasana (Tree)

Utkatasana (Mighty)

Garudaasana (Eagle)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Utthita Trikonasana

Utthita Parsvakonasana

(Triangle)

(Side angle stretch)

Utthita Trikonasana

Utthita Parsvakonasana

Virabhadrasana II (Warrior

(Triangle)

(Side angle stretch)

II)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Virabhadrasana II (Warrior

Virabhadrasana I (Warrior

Virabhadrasana III (Warrior

II)

I)

III)

Virabhadrasana I (Warrior

Virabhadrasana III (Warrior

Ardha Chandrasana (Half

I)

III)

Moon)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)
Week2

Week3
Garudaasana (Eagle)

Week4

~

157
October Week 1
Day 1

Day2

Day3

Ardha Chandrasana (Half

Prasarita Pada Uttanasana

Chaturanga Dandasana

Moon)

(Intense leg spread)

(Plank) ..

Prasarita Pada Uttanasana

Chaturanga Dandasana

Adho Mukha Svanasana

(Intense leg spread)

(Plank)

(Dog)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Adho Mukha Svanasana

Urdhva Mukha Svanasana

Setu Bandha Sarvangasana

(Dog)

(Dog stretch)

(Bridge)

Urdhva Mukha Svanasana

Setu Bandha Sarvangasana

Adho Mukha Vrksasana

(Dog stretch)

(Bridge)

(Inverted Tree)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Adho Mukha Vrksasana

Virasana (Hero) +

Supta Virasana (Sleeping

(Inverted Tree)

Parvatasana in Virasana

Hero)

Week2

Week3

(Mountain in Hero)
Virasana (Hero) +

Supta Virasana (Sleeping

Parvatasana in Virasana

Hero)

Gomukhasana (Cow)

(Mountain in Hero)
Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Gomukhasana (Cow)

Navasana (Boat)

Padmasana (Lotus)

Navasana (Boat)

Padmasana (Lotus)

Baddha Padmasana (Tied

Week4

Lotus)
Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)
I

~

158
November Week 1
Day 1

Day2

Day3

Baddha Padm asana (Tied

Parvatasana (Mountain)

Tolasana (Scales)

..

Lotus)
Parvatasana (Mountain)

Tolasana (Scales)

Simhasana (Lion)

Savasana (Co rpse)

Savasana (Corpse)

Savasana (Corpse)

Simhasana (Lion)

Kukkutasana (Cock)

Dandasana (Staff)

Kukkutasana (Cock)

Dandasana (Staff)

Janu Sirsasana (Head-to-

Week2

knee)
Savasana (Co rpse)

Savasana (Corpse)

Savasana (Corpse)

Janu Sirsasan a (Head-to-

Paschima Uttanasana

Baddha Konasana

knee)

(Intense head-to-knee)

(Butterfly)

Paschima Uttanasana

Baddha Konasana

Upavistha Konasana (Fan)

(Intense head-to-knee)

(Butterfly)

Savasana (Co rpse)

Savasana (Corpse)

Savasana (Corpse)

Upavistha Ko nasana (Fan)

Kurmasana (Turtle)

Bharadvajasana I (Twist 1)

Kurmasana (Turtle)

Bharadvajasana I (Twist 1)

Ardha Matsyendrasana I

Week3

Week4

(Twist 2)
Savasana (Co rpse)

Savasana (Corpse)

Savasana (Corpse)

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159
December Week 1
Day1

Day2

Day3

Ardha Matsyendrasana I

Sa1abhasana (Locust)

Makarasa:ri.a (Sea creature)

..

(Twist 2)
Salabhasana (Locust)

Makarasana (Sea creature)

Bhujangasana (Snake)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Ustrasana (Camel)

Urdhva Hastasana (Upward

Week2
Bhujangasana (Snake)

Stretch)
Ustrasana (Camel)

Tadasana (Standing Still)

Ardha Matsyendrasana I
(Twist 2)

Savasana (Corpse)

Savasana (Corpse)

Savasana (Corpse)

Uttanasana (Intense Stretch)

Vrksasana (Tree)

Utkatasana (Mighty)

Ardha Matsyendrasana I

Bharadvajasana I (Twist 1)

Bharadvajasana I (Twist 1)

Savasana (Corpse)

Savasana (Corpse)

Story incorporating asana

Story incorporating asana

Game(s) involving poses

Game(s) involving poses

Week3

(Twist 2)
Savasana (Corpse)
January
Week 1
Story incorporating asana
(Refer Chanchani &
Chanchani, 1995 for more
ideas on stories).
Week2
Game(s) involving poses
(Refer Stewart & Phillips,
,

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11992 for more ideas on
games)
Week 3, Week 4
Story

IDay2
Game

IDay3
Story

The same pattern of story telling and games can be followed for the remaining semester
or follow the lesson plan from September until December but now let the student stay in
the pose for a longer time. Teachers can also follow their own new ideas and those of
their students who are quite inventive.