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YOGA EDUCATION FOR ALL
Dr. Sunil Behari Mohanty
Post: Sri Aurobindo Ashram
Puducherry- 605 002
sunilmohanty@gmail.com
Observation of the first International Day of Yoga1 on last 21st June, 2015 is a milestone in the
effort of India to accept its spiritual wisdom. December 11, 2014, is another important date for
“Yoga education, as on this day, the General Assembly of the United Nations adopted without
vote, a resolution commemorating 21 June as the International Day of Yoga. The Secretary
General of UN in his message for first International Day of Yoga observed on 2015 June 21
stated that “ Yoga offers a simple, accessible and inclusive means to promote physical and
spiritual health and wellbeing.” 2 The international acceptance of yoga as a tool for physical and
spiritual health and wellbeing was the result of the request made by Shri Narendra Modi, the
Prime Minister of India to the world body, on 2014, 27 September to accept the relevance of
ancient Indian wisdom in Yoga. In his speech delivered at UN, Shri Modi said that
“Yoga is an invaluable gift of our ancient tradition.
Yoga embodies unity of mind and body; thought and action; restraint and fulfillment;
harmony between man and nature; a holistic approach to health and wellbeing. It is not
about exercise but to discover the sense of oneness with yourself, the world and the
nature. By changing our lifestyle and creating consciousness, it can help us deal with
climate change. Let us work towards adopting an International Yoga Day.” 3
Prior to this effort, in 1965, The Mother, the founder of the Sri Aurobindo International Centre of
Education Ashram at Pondicherry, in reply to questions of a teacher stated that
“ I would like them (the Government) to recognize Yoga as education, not so much for
ourselves, but it will be good for the country.
Matter will be transformed, that will be a solid base. Life will be divinized. Let India take
the lead.” 4
Foundation for acceptance of Yoga in the nations outside India had been laid in 1893 by Swami
Vivekananda, through his addresses delivered at the World‟s Parliament of Religions held at
Chicago in the United States. Today, there are many international yoga organisations with
headquarters in countries outside India. Some of these are: Yoga Alliance; International Yoga
Federation, International Yoga Sports Federation, etc. A few national level yoga organisations
outside India are: Argentina: International Society of Integral Yoga; Brazil: Yoga Integral, Sao
Paulo; Canada: Canada Yoga Alliance; Chile: Integral Yoga Society of Chile; Portugal:
Portuguese Confederation of Yoga; UK: British Wheel of Yoga; Yoga Alliance, UK; US:
American Yoga Federation, etc. Some of these organisations also impart training for yoga
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teachers. In UK, British Wheel of Yoga 5 founded in 1965, registered as a charity in 1973, has
been organising a diploma course for yoga teacher training, equivalent at level 4 (equal to the
first year of undergraduate study). Online resources indicate that schools in many advanced
nations have introduced yoga as part of their physical education programme. Certain schools
have also specific periods assigned for the purpose. A few schools provide yoga education, only
if approved by the parents of the students.
In India, the term “Yoga” is widely associated with sadhana or spiritual practice. In earlier days,
yoga was restricted to a few. Yogic knowledge was generally handed down to selected students,
only when the yogi was assured of the ability of the concerned student. Swami Vivekananda
highlighted the role of yoga in the following words:
“The science of yoga claims that it has discovered the laws which develop this
personality, and by proper attention to those laws and methods, each one can grow and
strengthen his personality. This is one of the great practical things and this is the secret
of all education.” 6
Sri Aurobindo said that “The field of yoga is practically unlimited and its processes and
instrumentations have a plasticity and adaptability and power of expansion to which it is difficult
to see or set any limit.” 7 He also pointed out that “It is through consciousness, by an
instrumentation of consciousness only that the nature and laws and movements of consciousness
can be discovered-and this the method of yoga.” 8
There are various definitions of Yoga. Manoj Das, in his editorial in „Streams of Yogic and
Mystic Experience‟ brought out by Centre for Studies in Civilizations, New Delhi mentions
three streams of yoga: 1. Yoga as a process and a force inherent in man, 2. Yoga as union of
individual‟s self with the self of All form and 3. Yoga as a system compiled and edited by
Patanjali. 9 Keerit Joshi in his paper on varieties of yogic experience in the above mentioned
publication states that “Yoga is primarily and distinctly concerned with spiritual experience, and
although in its integrality, it embraces all domains of knowledge, physical and supra-physical, its
means are distinctively spiritual.” 10 According to Sri Aurobindo, “Yoga is the practice of the
Truth of which knowledge gives the vision, and its practice has for its motor-power a spirit of
illumined devotion, of calm or fervent consecration to that which knowledge sees to be the
Highest.” 11 Sri Aurobindo also stated that according to Gita, Yoga “is the true skill in works,
yogah. karmasukau´salam.”12 All great scientists are real yogis. Their academic pursuit can be
called as Jnana yoga. Those who work their manual work sincerely are also yogis. According to
The Mother, “Work done in true spirit is meditation”. 13
Yoga has been considered as an effective tool for developing learning skills as it facilitates the
process of controlling and refining senses. It carries out chitta sudhi and nadi sudhi. According
to Swami Sivananda14, Chitta sudhi is a process of mental purification that controls sexual
thoughts, worldly desires, sexual vasanas, anger, vanity, hypocrisy, egoism, greed, jealousy etc.
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Improved level of yoga results in higher levels of powers of mind in form of clairvoyance,
clairaudience, presentiment etc. High quality yoga makes the learning process quicker and easier
by making the mind quiet and silent so that it can receive the pure knowledge directly.
“The highest reach of the sattwick development is when one can dispense often or
habitually with outside aids, the teacher or the text book, grammar and dictionary and
learn a subject largely or wholly from within. But this is only possible to the yogin by a
successful prosecution of the discipline of yoga.”15
The extent to which the instruments of learning can be perfected depends on the quality of yoga
pursued by an individual. Swami Sivananda stated that “Yoga in a generic sense, refers to
Karma yoga, Bhakti yoga, Raja yoga, Jnana yoga, Hatha yoga, Mantra yoga, Laya yoga or
Kundalini yoga. In a restricted sense, it means the Ashtanga Yoga and Raja Yoga of Patanjali
Maharshi” 16 The yoga suggested by Sri Aurobindo is known as “Integral yoga”. Other forms of
yoga are: Japa yoga, Karma yoga, Kriya yoga, Mantra yoga, Swara yoga, Tantra yoga, etc.
Yoga, as a psychology, is involved in the process of “an examination of nature and movements
of consciousness as they are revealed to us by the processes and results of Yoga.” 17 As a
psychology, it is a more comprehensive tool than available to the literature of general
psychology. It easily accesses “the hidden psychological world and its play of unseen forces”. It
can discover the nature and laws and movements of consciousness 18 The term „Yoga‟ to some
religious leaders appears as part of Hindu religion. However, the fact remains that majority of
schools, throughout the world, have prayer classes at the starting of the day‟s work. These prayer
classes are in fact part of „Japa yoga‟. “At the basis of the science of japa is the ancient
perception of sages all over the world that creation proceeds from sound.”19 Getting by heart
and reciting verses and even organising recitation competitions among students are generally the
practice found in all high quality schools. Recitations are part of Japa yoga, which develop the
power of concentration in children.
High quality yogas are spiritual in nature, above the upper limits of religions. Just as „Yoga‟
means different things to different people, spirituality in India is a stage above religion, whereas
in the west, it is not so, it is another name of religion. The Office for Standards in Education,
Children‟s Services and Skills (Ofsted) of United Kingdom 20 stated that
“The spiritual development of pupils is shown by their:
*ability to be reflective about their own beliefs, religious or otherwise, which inform
their perspective on life and their interest in and respect for different people‟s feelings
and values;
*sense of enjoyment and fascination in learning about themselves, others and the world
around them, including the intangible;
*use of imagination and creativity in their learning;
“willingness to reflect on their experiences.”
In the above statement, religion is accepted as part of spirituality. According to Sri Aurobindo,
spirituality is a state of mind above limits of religion. Every individual should not limit oneself to
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religious experiences. One needs to be broader than the widest horizons, loftier than the highest
Kanchenjunga and profounder than the deepest oceans. Highest spirituality is far above that
lower stage of seeking which is governed by religious form and dogma. It lives in an experience
that is unintelligible to the formal religious mind. 21 True Yoga education will lead to a
spiritual society, in which religions will be accepted like dresses of various colours used by
human beings. Highlighting importance of religious tolerance, Swami Vivekananda said that “ I
am proud to belong to a religion which has taught the world both tolerance and universal
acceptance. We believe not only in universal tolerance, but we accept all religions as true.” 22
Pravrajika Atmapran, in an essay on thoughts of Swami Vivekananda on harmony of religions
and religious sects stated that religious intolerance arises due to the fact that “the popular mind,
instead of sticking to the fundamentals of religion, instead of understanding true imports of its
essentials, accentuates only the difference between non-essential constituents of religion,
namely, ritual and mythology.” 23 The Education Commission 1964-66, pointing out the role of
education for developing religious tolerance stated that
“In a multi – religious society like ours, it is necessary to define the attitude of a State to
religion, religious education and the concept of secularism. The adoption of a secularist
policy means that in political, economic and social matters, all citizens, irrespective of their
religious faith, will enjoy equality of rights, that no religious community will be favoured or
discriminated against, and that instruction in religious dogmas will not be provided in State
schools. But it is not an irreligious or anti-religious policy; it does not belittle the importance
of religion as such. It gives to every citizen the fullest freedom of religious belief and
worship. It is anxious to ensure good relations amongst different religious groups and to
promote not only religious tolerance but also active reverence for all religions.” 24
There are prescribed strategies for each type of yoga. Meditation is the common strategy found
in each type of yoga, as it purifies and strengthens the human mind and channelises appropriately
the sense organs. The University Education Commission 1948-49 25 suggested that
“A short period of silent worship or meditation every morning before the class work
starts may well become an integral part of college life. For a few moments we may free
the mind from the distractions of daily living and attend to the forces which determine the
meaning and value of life. We will find the Supreme, the only Supreme, which it is
possible for its to know, when we are taught to look within.”
The Education Commission 1964-66 also stated that “We would also like to lay stress on the
importance of encouraging students to meet in groups for silent meditation” 26. Many years ago,
the author worked in a Christian missionary managed school. Students had a lunch hour break
for one hour and the teachers had the break for one hour. Students of upper classes were assigned
duty of making the class students observe silence during the half an hour of lunch break of
teachers. In certain classes, the students had to put their head on the desk and sleep. This is in
fact an exercise for developing concentration that can be extended to development of mental
silence.
One ashramite of Sri Aurobindo Ashram, Pondicherry narrated an incident. Many years ago, a
person from USSR, pointed out to The Mother, the founder of Sri Aurobindoo Ashram at
Pondicherry, that his nation (USSR) following a communist ideology cannot accept the term
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„God‟, The mother of Sri Aurobindo Ashram, suggested him to use the term „Truth‟, instead of
„God‟. India, being a secular country may need to consider introducing „Concentration‟
(observing silence) for five minutes every day in the first period of every teacher. This will not
have any objection from any religious group.
YOGA AS AN ACADEMIC SUBJECT AT HIGHER EDUCATION STAGE
Universities have been offering many courses related to yoga starting from Certificate to Ph. D..
Nomenclatures of these courses are:
Doctorate in Human Consciousness and Yogic Science and M. D. (Yoga &
Rehabilitation);
M. A. (Yoga/ Yogic Science/ Applied Yoga & Human Excellence );
M.Sc.( Yoga / Yogic Science / Yoga Therapy / Yoga & Consciousness / Yogic Science &
Holistic Health);
M.A./ M. Sc. (Yoga Science / Human Consciousness & Yogic Science / Yoga &
Science of Living);
BNYS (Bachelor of Naturopathy & Yogic Sciences);
B.Sc. (Yoga & Education / Yoga & Consciousness / Yoga Therapy);
B. A. (Human Consciousness & Yogic Sciences / Yoga Philosophy);
Yogic Science as a subject in B.A./ B. Sc. courses;
PG Diploma ( Yoga / Yoga Education / Yoga Education & Philosophy / Yoga Science /
Yogic Science / Human Consciousness and Yogic Sciences / Pancha Karma /Yoga
Therapy / Yoga Therapy & Stress Management / Preksha Yoga Therapy / Yoga, Health
& Cultural Tourism ;
PG Diploma in Yoga Therapy for (Doctors) PGDYT;
Advanced Diploma in Yoga ;
Diploma in (Yoga / Yoga Education / Yoga Education (SAP) / Yogic Education /
Foundation of Yoga / Yoga & Naturopathy / Naturopathy &Yoga therapy / Yoga Science
(for Graduates) / Yoga Education & Human Science;
Certificate in (Yoga / Yoga Science / Yoga Science for Target Group / Yoga Studies /
Yogic Science Programme / Yoga and Alternative Therapy / SOL PM and Yoga
Education;
Introductory Course in Yogic Science – I (1 month) / Yogic Science – II (Advanced)
(One month).
There are also teacher training courses such as B.Ed. (Yoga) and Yoga Instructor Certificate
Course (3 months), Certain institutions also run 10 / 15 day special courses. These courses offer
a wider meaning to yoga, which is not limited to Asana and Pranayama. They give an awareness
of varieties of forms of yoga.
ORIENTATION TO YOGA AT HIGHER EDUCATION TAGE
At the higher education stage, during 10th plan period, University Grants Commission, started a
scheme for Promotion of Yoga Education and Practice and Positive Health in Universities, under
which, for yoga programmes had a grant of Rs. 1, 00, 000;/ for equipment/furnishing and Rs. 1,
80, 000/- for honorarium to two instructors.
TEACHING YOGA TO SCHOOL STUDENTS
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Recent initiatives at school stage include development of a syllabus for teaching of yoga in
Kendriya Vidyalayas (Central Schools). 27 The syllabus states that the purpose of yoga education
in primary classes is “to develop physical and moral values through simple sukshma vyayama
and interesting stories based on yama and niyama.” Practical work for classes VI - X has 5
components- Shatha Karma, 2. Sukshma Vyayama, 3. Asanas, 4. Pranayam and 5. Concentration.
Bandhya has been added for classes XI and XII. National Council of Educational Research and
Training has taken introduction of programme of yoga in schools as a component of the scheme
on quality improvement in school. Its PSS Central Institute of Vocational Education at Bhopal,
Madhya Pradesh has brought out a Guidelines 28 document for training of teachers of govt. and
govt. aided schools by yoga institutes. The training programme states that “Yoga is the science
and art of integration of our body, mind and spirit; to enable us become integrated & holistic
human beings.” It covers knowledge about Patanjali Yoga including secular concept of Ishwar,
bahiranga yoga, antarang yoga, yama, niyama, shuddhi kriyas, neti, jal neti, kunjan kriya,
tratak, kapalbhati, pranayama, basic concepts of chitta -chitta bhumis, vrittis, vikshepa, vitarka,
chitta prasadana etc. mudras, bandhas, kleshas, panchakosas-annamya, pranamaya, manomaya,
vigyanmaya and anandamaya.
ISSUES RELATED TO TEACHING OF YOGA IN SCHOOLS AND COLLEGES
There are various issues related to yoga education. Yoga education as part of physical exercises,
as found in certain nations outside India, may not be a problem. If there are objections from
religious groups, this can be made voluntary with written permission from parents. Those who do
not join yoga classes may be asked to do physical exercises as per their parents‟ wishes. Schools
may be motivated to engage appropriately skilled parents to act as teachers.
Initial health checkup is essential for any organised physical education programme including
learning of asans. Certain yogic asans may be harmful for certain students. Hence, before
subjecting a student to practice of yoga asans, expert approval is necessary. As evident from
statistics released by the National University of Planning and Administration, New Delhi 29 ,the
nation has inappropriate and inadequate school health services. In 2013-14, at the all India level
nearly 37% schools having only primary classes did not have any health check-up for their
students. Worst situation was reported for Manipur (90%), followed by Arunachal Pradesh
(79%), Nagaland (70%), Tripura (69%), Assam (68%), Meghalaya (64%), Mizoram (63%),
Bihar (59%), West Bengal (56%), Uttar Pradesh (54%), Odisha (48%), Kerala (43%). It is
therefore, essential for the education system to improve school health services first, before going
for yoga education at school stage.
Teaching of yoga at school stage requires every teacher to have appropriate knowledge and skills
in yoga. It may take a few years to get appropriate knowledge and skills developed in the
teachers, as part of in-service programme that can only be given at intervals. Hence, haste in
introducing yoga education at school stage may ricochet and give a bad name to yoga.
Teaching about yoga as an intellectual pursuit is difficult. Teaching about religion, suggested by
the University Education Commission 1948-1949 has not yet been introduced perhaps out of the
fear that certain teachers may highlight their own religions. Similar situation may crop up in case
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of teaching about yoga, which comes under Hinduism. There are differences among yoga gurus.
Just as teaching about religions can only be appropriately taught by bias free teachers, similarly,
teaching about yoga can be appropriately taught by teachers, who are yogis, in true sense and
are above the limits imposed by dogmas, rites and rituals including superstitions perpetuated by
lower level yoga gurus. Again in case schools in which parents of students approve teaching of
yoga, the teachers may not be really capable to teach it, on the basis of their bookish knowledge,
unless they are real practitioner of yoga and are broad in their outlook to teach impartially
various types of yoga, without indicating preference for any particular yoga form, leaving the
decision for each student to decide his/ her preferred yoga. Again just as unguided naturopathy
may harm a human body, similarly unguided asans may harm the students. Although initial
teacher training programmes, are expected to train their teacher trainees through their prayer
classes, unfortunately many teacher training programmes, even in Regional Institutes of
Education of NCERT and Departments of Education of many universities do not have such
prayer classes. Before introducing yoga in schools, it may be appropriate to make physical
education including yoga a daily compulsory activity in all types of initial teacher training
programmes and Concentration for a few minutes in their theory classes. The central government
through its NCERT may consider imparting training to all teachers about essentials of yoga. It
may also develop a teachers‟ manual and give a copy of this manual to each teacher covering all
stages of education. The manual may need to be made available in state languages.
The Government as part of its effort to teach Yoga in schools and colleges may consider
introducing a few minutes of concentration at the starting of the first class taken by every teacher
in every class. It may contribute to strengthen mental powers. Concentration may be also
introduced at the higher education institutions. The Government of India may first introduce it in
its own central universities and other institutions being run by it, which may motivate the states
to introduce it in their own universities and government higher education institutions.
CONCLUSION
In recent times one comes across many individuals who use the „Yoga” to have a band of
followers who under the assumption that they got certain financial benefits because of the grace
of their own yoga gurus espouse their yoga gurus, who may sometimes be behind the bars
because of their criminal activities. Utilising „Yoga” for bad motives, is common both in and
outside India. There are many individuals who use „Yoga‟ as a means of living. No doubt the
present successful effort of current Prime Minister, Shri Narendra Modi in making UN pass a
resolution to observe International Day of Yoga is an international acceptance of the ancient
Indian wisdom and will motivate people to do yoga. However, in order to make “Yoga‟ retain its
high academic position, should the programme of „Yoga education‟ in colleges and schools be
renamed as „Ancient Indian Exercises for Body and Mind‟ ? While introducing yoga education,
following ideas of Sri Aurobindo on state controlled education may need consideration of the
authorities.
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“A national culture, a national religion, a national education may still be useful things
provided they do not interfere with the growth of human solidarity on the one side and
individual freedom of thought and conscience and development on the other; for they
give form to the communal soul and help it to add its quota to the sum of human
advancement; but a State education, a State religion, a State culture are unnatural
violences.” 30
REFERENCES
1. International Day of Yoga 21 June 2015
http://www.un.org/en/events/yogaday/
2. Message of Secretary General of UN for International day of Yoga on 2015, June 21.
http://www.un.org/en/events/yogaday/message.shtml
3. Permanent Mission of India to the United Nations (2014) Statement by H.E. Narendra Modi,
Prime Minister of India General Debate of the 69th Session of the United Nations General
Assembly New York September 27, 2014. Author, New York. P. 5.
http://www.un.org/en/ga/69/meetings/gadebate/pdf/IN_en.pdf
4. The Mother (5 August 1965) (Reply of The Mother to four question asked by a teacher. In The
Mother (2002) Messages, letters and conversation: Sri Aurobindo International Centre of
Education. On Education (Collected Works of The Mother Vol. 12- 2nd Edition), pp. 109-253.
Sri Aurobindo Ashram, Pondicherry. p. 252.
5. British Wheel of Yoga
http://www.bwy.org.uk/
6. Swami Vivekananda (1987) Powers of the mind. In Complete Works of Swami Vivekananda,
Vol. 2, (15th edition), pp. 10-23. Advaita Ashrama, Calcutta. p. 16.
7. Sri Aurobindo (1997) The science of consciousness - Yogic psychology. In Essays Divine and
Human (The Complete Works of Sri Aurobindo Vol. 12), pp. 320-323. Sri Aurobindo Ashram,
Pondicherry. p. 322.
8. Ibid. p. 323
9. Das, M. (2010) Introduction - Wisdom: The earliest and the last. In Das, M. (Ed.) (2010)
History of Science, Philosophy and Culture in Indian Civilization: Volume XVI Part 3 : Streams
of Yogic and Mystic Experience, pp. 3-48. Centre for Studies in Civilizations, New Delhi. pp.3-4
10. Joshi, K. (2010) Varieties of yogic experience. In Das, M. (Ed.) (2010) History of Science,
Philosophy and Culture in Indian Civilization: Volume XVI Part 3 : Streams of Yogic and Mystic
Experience, pp. 61-93. Centre for Studies in Civilizations, New Delhi. p. 61.
11. Sri Aurobindo (1917) Essays on the Gita- Sankhya and yoga. Arya 15th March 1917,472-
485. p. 475. Also in Sri Aurobindo (1997) Essays on the Gita ( Complete Works of Sri Aurobindo Vol.
19). Sri Aurobindo Ashram, Pondicherry. p. 70
12. Sri Aurobindo (1918) Essays on the Gita – the divine worker. Arya 15th January 1918, 342-
353. p. 345. Also in Sri Aurobindo (1997) Essays on the Gita ( Complete Works of Sri Aurobindo
Vol. 19). Sri Aurobindo Ashram, Pondicherry. p. 180.
13. The Mother (15 September 1934). In The Mother (2004) Words of The Mother II (Collected
Works of The Mother Vol.14). Sri Aurobindo Ashram, Pondicherry. p. 298.
14. Swami Sivananda (1958) op. cit., pp.348-349.
9
15. Sri Aurobindo (1909) The brain of India III.Karmayogin1, 18, 7-8, 20th Karthik 1316 ( 1909
October 22). p. 8. In Sri Aurobindo (2003) Early Cultural Writings (The Complete Works of Sri
Aurobindo Vol.1).Sri Aurobindo Ashram, Pondicherry. p. 375.
16. Swami Sivananda (1958) Sadhana. Yoga Vedanta Forest University, Rishikesh. p.295.
17. Sri Aurobindo (1997 a) The science of consciousness - Yogic psychology. Essays Divine and
Human (The Complete Works of Sri Aurobindo Vol. 12), pp. 320-323. Sri Aurobindo Ashram,
Pondicherry. p. 322.
18. Sri Aurobindo (1997 b) The science of consciousness - Yogic psychology. Essays Divine and
Human (The Complete Works of Sri Aurobindo Vol. 12), pp. 320-323. Sri Aurobindo Ashram,
Pondicherry. p. 323.
19. Pandit, M. P. (1959) Japa. Author, Pondicherry. pp. 3-4.
20. The Office for Standards in Education, Children‟s Services and Skills (Ofsted) (2015)
School inspection handbook. Author, Manchester.p. 34.
https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/458866/School_in
spection_handbook_section_5_from_September_2015.pdf
21. Sri Aurobindo (1919) A defence of Indian culture (A rationalistic critic on Indian culture)
(Pre-edited version). Arya, 15 August 1919, 24-38. p. 25 and also in Sri Aurobindo (1997) A
defence of Indian culture VII - Indian spirituality and life. In The Renaissance in India (The
Complete Works of Sri Aurobindo Vol.20). Sri Aurobindo Ashram, Pondicherry. p. 179.
22. Swami Vivekananda (1987) Complete Works of Swami Vivekananda, Vol. 1. Advaita
Ashrama, Calcutta. p.1.
23. Pravrajika Atmapran (1995) Vivekananda on harmony of religions and religious sects. In
AdvaitaAshrama (Compiled) Vivekananda : The Great Spiritual Teacher, 169-
194.AdvaitaAshrama, Calcutta. p. 174.
24. Kothari, D. S. (Chairman) (1966) Report of the Education Commission (1964-66). Govt. of
India, New Delhi. Art. 1.78. p. 36.
25. Radhakrishnan, S. (Chairman) (1949) Report of the University Education Commission 1948-
49. Govt. of India, New Delhi p. 262.
26. Kothari, D. S. (Chairman) (1966) op. cit. p. 35.
27. Kendriya Vidyalaya Sangtahan (2015) Syllabus. Author, New Delhi.
28. PSS Central Institute of Vocational Education (2015) Introduction of Yoga in Schools: A
Component of Scheme on Quality Improvement in Schools 2015-16. Author, Bhopal.
29. NUEPA (2015) School Education in India 2014-15. Author, New Delhi. p. 13
30. Sri Aurobindo (2003) The inadequacy of State idea (The Ideal of Human Unity). In The
Human Cycle; The Ideal of Human Unity & War & Self Determination (The Complete Works of
Sri Aurobindo Vol.25). Sri Aurobindo Ashram, Puducherry, p. 302
