Sometimes you need to lead from behind before you can lead at all.

A colleague was complaining the other day that he had not demonstrated enough
leadership. When I asked him what he meant he said that was had not been
assertive enough in demonstrating what needed to be done. My colleague is an
internal change agent pushing for the adoption of some new manufacturing
processes; he’s a recognized expert and viewed as someone who can make the new
initiatives a reality. Later when I reflected on our conversation I wish I would have
said, “Sometimes you need to lead from behind before you can lead at all.”
Leadership is very much about pointing the way and enabling others to succeed, but
sometimes in order to accomplish that aim you must take a step back. You put aside
what you think must be done immediately in order to allow others to progress at
their own rate.

Pushing for Change

Leading from behind, or even from the middle, is a very effective means of leading,
particularly during times of transition or transformation. The reason so many change
efforts fail is because they are dictated from on high without letting the people in the
middle and on the ground absorb, internalize and implement. That’s where
leadership from the ranks comes into play. When those folks take the initiative and
make it their own there is a great chance for success.

One company that leverages this form of leadership is Toyota through its vaunted
Toyota Production System. Based upon the principles of lean production, which can
be defined as “eliminating waste to optimize value,” Toyota managers and
employees operate on principles of just in time delivery, jidoka (quality) and kaizen
(continuous improvement). All of these endeavors are focused to do one thing:
Deliver value to the customer—value that the customer desires, wants and will pay
for. Sounds good, but what is remarkable is that managers in the TPS system lead
on principle; people are taught through experience to do what is right within the lean
value system. Easy to say but challenging to deliver. By looking at Toyota as well as
other organizations, we can draw some lessons for implementing principles of
leading from the middle.

• Be open. People want to know what’s going on and their role in it. It falls to
managers to make clear what the goals are and especially how those goals
affect the team. At Toyota the goal is Global 15—meaning capturing 15
percent of the world’s automotive market. Aside from being a good slogan, it
serves as a lodestar for individual departments to point to and then
“operationalize” its intent. That is, if my company is going to grow, what do I
have to do to improve delivery, ensure quality and continuously improve.

• Be facilitating. Leadership really is the art of enabling others to succeed.
Managers can do this by providing tools and resources so people have what
they need to do their jobs. They also need to be available to set direction and
be of counsel, that is, the team’s advisor. Sometimes managers will have to
jump in and help out with the workload but often it is matter of facilitation,
and that starts with being available to advise, nudge and most of all, listen.

• Be forceful. People are people. We have our own ideas; we don’t like to be
dictated to. The chief engineers at Toyota, those responsible for running the
vehicle programs, lead through the force of their experience as well as their
knowledge and even their force of will. While few of these folks have direct
reports, their authority comes from the responsibility of ensuring value to the
customer in ways that leverage the principles of the Toyota Production
System. As such they are regarded by some as the most powerful people
within Toyota.

• Be teaching. One way Toyota managers teach is through the Socratic method,
that is, instructing by asking questions. Employees may want information but
often it will be a matter of discovering the answers for themselves. That
ensures learning. It can be frustrating if someone wants quick answers, of
course, and at times that is the proper method, but over time you want
people to discover lessons for themselves.
Leading from Inside

Change is not a comfortable process; no one really wants to change. Getting out of
the comfort zone is hard. It makes us think about what we do and the consequences
of those actions. That’s why sometimes you do need the strong person at the top
pushing and pulling everyone. That technique is especially useful for organizations in
crisis. As the CEO of Delphi, Steve Miller, a noted turnaround artist, has been front
and center: He is the guy who led the company into bankruptcy; there seemed no
other choice. But at the same time he has been very direct and honest with the UAW
whose workforce will pay a heavy price in terms of job losses and benefits reduction.
As sign of good faith, Miller surrendered his own $1.5 million annual salary to work
for $1 per year. While Miller’s role is crucial, it will be up to his leadership team and
that of the union’s to determine Delphi’s future viability.

Crises aside, leading from ranks is a good way to ensure buy-in because it gives
employees a piece of the action. They demonstrate ownership of the situation and
make changes necessary to keep the organization going. This ensures that change
will take root and ultimately make the organization stronger because it will have the
leadership talent at all levels to tackle future challenges. Leading by taking a step
back will sometimes require a swallowing of ego; you won’t always be the one out
front, but you will be doing the right thing for the organization.

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By John Baldoni 

Helping Men and Women Achieve the Leadership Edge

Communication is the easiest leadership skill to acquire and the hardest to practice. Why?Anyone in a supervisory positioncan speak. But leaders soon learn that speaking is not the same as communicating.

Leadership communications is the synthesis of thought, word, and deed in ways that enable a leader to get a message across in ways that connect with people and resonate throughout the organization. The purpose of leadership communications is straightforward: build greater levels of trust and drive results.

When you think about it, communication lies at the heart of everything a leader must do. A glance at this grid will explain the integral role communications plays in
leadership.

With communications, everything becomes possible. Individuals know and understand their roles in the organization. Teams know where they are headed and how to get there. Leaders rally people in support of the goals and enable them to
succeed.

Author/consultant John Baldoni speaks to the nature of leadership communications and how leaders can make their leadership messages reach the people they need to reach in ways that deepen trust and achieve results for the individual, the organization, and the team.
Among the topics John covers are:

4I’s Messages: Inform, Invite,
Involve, Ignite
Who should speak and why
Who should listen and why
Marketing the Message
Leading with Questions

The Power of Story
Restoring Credibility
Planning for Impact
Many of the lessons John draws upon are contained in his newest book, Great Communication Secrets of Great Leaders. Featuring profiles of men and women leaders such as Winston Churchill and Mother Teresa, Great Communication Secrets provides practical answers to today’s leadership challenges.

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Don’t criticize, condemn or complain.
Give honest and sincere appreciation.
Arouse in the other person an eager want.

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Become genuinely interested in other people.

Smile.

Remember that a person’s name is to that person the sweetest and most important sound in any language.

Be a good listener. Encourage others to talk about themselves.

Talk in terms of the other person’s interests.

Make the other person feel important - and do it sincerely

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Everything happens for a reason. Nothing happens by chance or by means of good or bad luck. Illness, injury, love, lost moments of true greatness and sheer stupidity all occur to test the limits of your soul. Without these small tests, if they be events, illnesses or relationships, life would be like a smoothly paved, straight, flat road to nowhere.

 If someone hurts you, betrays you , or breaks you heart, forgive them. For they have helped you learn about trust and the importance of being cautious to who you open your heart to.

If someone loves you, love them back unconditionally, not only because they love you, but because they are teaching you to love and opening your heart and eyes to things you would have never seen or felt without them.

Make every day count. Appreciate every moment and take from it everything that you possibly can, for you may never be able to experience it again.

Talk to people you have never talked to before, and actually listen. Hold your head up because you have every right to. Tell yourself you are a great individual and believe in yourself, for if you don’t believe in yourself, no one else will believe in you either.

You can make of your life anything you wish. Create your own life and then go out and live it.

indianchild . com

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INDUS VALLEY CIVILIZATION

 The Indus civilization or the Harappan civilization, which flourished during the Bronze Age i.e. 2500-2000 BC is ranked among the four widely known civilizations of the old world. Extensive excavation work that has been done since Independence has so far identified more than 100 sites belonging to this civilization. A few prominent among them are Dholavira (Gujarat), Kalibangan (Rajasthan), Lothal (Gujarat), Sarkotada (Gujarat), Diamabad (Maharashtra), Alamgirpur (U.P.), Bhagwanpura (Haryana), Banawali (Haryana), Kuntasi, Padri (Gujarat) and Mauda (Jammu).  Extensive town planning was the characteristic of this civilization, which is evident from the gridiron pattern for the layout of cities, some with fortifications and the elaborate drainage and water management systems. The houses were built of baked bricks, which is rare in contemporary civilizations at Mesopotamia and Egypt. Bricks of fixed sizes, as well as stone and wood were also  used for building. Buildings in the lower area are rather monotonous, being mainly functional rather than decorative. But many houses are two storeyed. The most imposing of the buildings is the Great Bath of Mohenjodaro.  It is 54.86 metres long and 32.91 metres wide and with 2.43 metres thick outer walls.  The Bath had galleries and rooms on all sides. Another important structure was the Granary complex comprising of blocks with an overall area of 55 x 43 metres. The granaries were intelligently constructed, with strategic air ducts and platforms divided into units.

 THE MAURYAN PERIOD

 If the remnants of the Indus culture are excluded, the earliest surviving architectural heritage in India is that of the Mauryans. The Mauryan period was a great landmark in the history of Indian art. Some of the monuments and pillars belonging to this period are considered as the finest specimens of Indian art. The Mauryan architecture was embalmed in timber, for rocks and stones were not as freely in use then. The art of polishing of wood reached so much perfection during the Mauryan period that master craftsmen used to make wood glisten like a mirror.  Chandra Gupta Maurya had built many buildings, palaces and monuments with wood, most of which perished with time. In 300 B.C., Chandragupta Maurya constructed a wooden fort 14.48 km long and 2.41km wide, along the Ganges in Bihar. However, only a couple of teak beams have survived from this fort.  Ashoka was the first Mauryan Emperor who began to “think in stone”. The stonework of the Ashokan Period (3^rd century B.C.) was of a highly diversified order and comprised of lofty free-standing pillars, railings of the stupas, lion thrones and other colossal figures. The use of stone had reached such great perfection during this time that even small fragments of stone art was given a high lustrous polish resembling fine enamel. While most of the shapes and decorative forms employed were indigenous in origin, some exotic forms show the influence of Greek, Persian and Egyptian cultures. The Ashokan period marked the beginning of the Buddhist School of architecture in India.  It witnessed the construction of many rock-cut caves, pillars, stupas and palaces. A number of cave-shrines belonging to this period have been excavated in the Barabar and Nagarjuni hills and Sitamarhi in Bihar. These rock-cut sanctuaries, quarried from large masses of rocks called gneisses, are simple in plan and are devoid of all interior decorative carvings. The caves served as the residences of the monks. There are several inscriptions, which indicate that these rock-cut sanctuaries were constructed by Emperor Ashoka for the monks of the Ajivika sect, who are more closely related to the Jains than to the Buddhists. The Ashokan rock-edict at Dhauli, near Bhubaneshwar, is considered to be the earliest rock-cut sculpture in India.  It has a sculpted elephant on the top, which signifies the Emperor’s conversion to Buddhism after his Kalinga victory.  The monolithic Ashokan pillars are marvels of architecture and sculpture. These were lofty free standing monolithic columns erected on sacred sites. Originally there were about thirty pillars but now only ten are in existence, of which only two with lion capitals stand in situ in good condition at Kolhua and Laurya Nandangarh respectively. Each pillar was about 15.24 metres high and weighed about 50 tonnes and was made out of fine sandstone. The pillar consisted of three parts-the prop, the shaft and the capitol. The capitol consisted of fine polished stone containing one or more animal figures in the round. Made of bricks, they carried declarations from the king regarding Buddhism or any other topic. The pillars did not stand in isolation and were usually found near stupas in a spot either unknowingly marked by the Buddha himself or along the royal route to Magadha, the capital. The Sarnath pillar is one of the finest pieces of sculpture of the Ashokan period. The Ashokan pillars also throw light on the contacts India had with Persia and other countries.  Two of the Ashkan edicts have also been found at Laghman, near Jalalabad in modern Afghanistan. Ashoka was responsible for the construction of several stupas, which were large halls, capped with domes and bore symbols of the Buddha. The most important ones are located at Bharhut, Bodhgaya, Sanchi, Amravati and Nagarjunakonda. The Buddhist shrines or the monasteries were built in somewhat irregular designs following the Gandhara style of architecture. Built on the patterns of a fort and defended by a stone wall, the monastery evolved from the site of an ancient stupa. The principle buildings were housed within a rectangular courtyard with a stupa in the south and the monastery in the north.  Ashoka had also built a number of palaces, but most of them have perished. Ashoka’s palace near Patna was a masterpiece. Enclosed by a high brick wall, the highlight of the palace was an immense 76.2 metres high pillared-hall having three storeys. The Chinese traveller Fahien was so impressed by this palace that he stated that “it was made by spirits” and that its carvings are so elegantly executed “which no human hands of this world could accomplish”. Made mostly of wood, it seems to have been destroyed by fire. Its existence was pointed out during the excavations at Kumrahar, near Patna, where its ashes have been found preserved for several thousand years.

 THE STUPAS

 Sanchi Stupas:   The early stupas were hemispherical in shape with a low base. The hemispherical shape symbolized the cosmic mountain. The later stupas assumed an increasingly cylindrical form. The early stupas were known for their simplicity. Apart from the than ruins of stupa at Piprahwa (Nepal), the core of stupa No 1 at Sanchi can be considered as the oldest of the stupas. Originally built by Asoka, it was enlarged in subsequent centuries.  An inscription by the ivory carvers of Vidisha on the southern gateway throws light on the transference of building material from perishable wood and ivory to the more durable stone. 

Amaravati Stupa:

Amaravati stupa, built in 2nd or 1st century BC was probably like the one at Sanchi, but in later centuries it was transformed from a Hinayana shrine to a Mahayana shrine. The diameter of the dome of the stupa at ground level was about 48.76 metres and its height was about 30 metres. Amaravati stupa is different from the Bharhut and Sanchi stupas. It had free-standing columns surmounted by lions near the gateways. The dome was covered with sculptured panels. The stupa had an upper circumambulatory path on the drum as at Sanchi. This path had two intricately carved railings. The stone is greenish-white limestone of the region.  

Gandhara stupa:

The Gandhara stupa is a further development of stupas at Sanchi and Bharhut.  In Gandhara stupas the base, dome and the hemisphere dome are sculpted. The stupa tapers upward to form a tower like structure. The stupas of Nagarjunakonda in Krishna valley were very large. At the base there were brick walls forming wheel and spokes, whish were filled with earth. The Maha Chaitya of Nagarjunakonda has a base in the form of Swastika, which is a sun symbol.

 THE SUNGAS, KUSHANS AND SATAVAHANAS

 The Mauryan dynasty crumbled after Asoka’s death in 232 B.C. In its wake came the Sungas and Kushans in the north and the Satavahanas in the south. The period between 2nd century B.C. and 3rd century A.D. marked the beginning of the sculptural idiom in Indian sculpture where the elements of physical form were evolving into a more refined, realistic and expressive style. The sculptors strived at mastering their art, especially of the human body, which was carved in high relief and bore heaviness and vigour.  These dynasties made advances in art and architecture in areas like stone construction, stone carving, symbolism and beginning of temple (or chaitya hall) and the monastery (or vihara) constructions. Under these dynasties the Asokan stupas were enlarged and the earlier brick and wood works were replaced with stone-works. For instance, the Sanchi Stupa was enlarged to nearly twice its size in 150 B.C. and elaborate gateways were added later. The Sungas also reconstructed the railings around the Barhut Stupa. The Sungas also built the toranas or the gateways to the stupas. An inscription at the Barhut Stupa indicates that the torana was built during the reign of Sungas i.e. 184-72 B.C. These toranas indicate the influence of Hellenistic and other foreign schools in the Sunga architecture.  The Satavahanas constructed a large number of stupas at Goli, Jaggiahpeta, Bhattiprolu, Gantasala, Nagarjunakonda and Amravati. During the Kushan period (1-3 A.D.), the Buddha was represented in human form instead of symbols. Buddha’s image in endless forms and replicas became the principal element in Buddhist sculpture during the Kushan period. Another feature of this period was that the Emperor himself was shown as a divine person. The Kushans were the pioneers of the Gandhara School of Art and a large number of monasteries; stupas and statues were constructed during the reign of Kanishka.  

 THE SCHOOLS OF ART

 The Gandhara School of Art  (50 B.C. to 500 A.D.): The Gadhara region extending from Punjab to the borders of Afghanistan was an important centre of Mahayana Buddhism up to the 5th century A.D. The region became famous throughout the world since a new school of Indian sculpture known as the Gandhara School developed during that period. Owing to its strategic location the Gandhara School imbibed all kinds of foreign influences like Persian, Greek, Roman, Saka and Kushan. The origin of Gandhara art can be traced to the Greek rulers of Bactria and Northwest India. But it was during the reign of Kanishka that the art received great patronage.  The Gandhara School of Art is also known as the Graeco-Buddhist School of Art since Greek techniques of Art were applied to Buddhist subjects.  The most important contribution of the Gandhara School of Art was the evolution of beautiful images of the Buddha and Bodhisattavas, which were executed in black stone and modelled on identical characters of Graeco-Roman pantheon. Hence it is said, “the Gandhara artist had the hand of a Greek but the heart of an Indian.” The most characteristic trait of Gandhara sculpture is the depiction of Lord Buddha in the standing or seated positions. The seated Buddha is always shown cross-legged in the traditional Indian way. Another typical feature of the Gandhara Art is the rich carving, elaborate ornamentation and complex symbolism. The best specimens of Gandhara art are from Jaulian and Dharmarajika stupa at Taxila and from Hadda near Jalalabad in modern Afghanistan. The tallest rock-cut statue of Lord Buddha is also located at Bamiyan in modern Afghanistan and dates back to 3-4 century AD.

 The Mathura School of Art:

 The Mathura School of art flourished at the holy city of Mathura, especially between 1-3 A.D.  It established the tradition of transforming Buddhist symbols into human form. Buddha’s first image can be traced to Kanishka’s reign (about 78 A.D.). The earliest sculptures of Buddha were made keeping the

yaksha prototype in mind. They were depicted as strongly built with the right hand raised in protection and the left hand on the waist. The figures produced by this school of art do not have moustaches and beards as in the Gandhara Art. These figures can be seen in the museum of Mathura. The standing Buddha figures resembles the yaksha figures and indicates the Kushan influence. The seated figures are in the padmasana posture.   The Mathura School not only produced beautiful images of the Buddha but also of the Jain Tirthankaras and gods and goddesses of the Hindu pantheon. Many scholars believe that the Mathura School of Art, although of indigenous origin, was greatly influenced by the Gandhara School of Art. The Guptas adopted the Mathura School of Art and further improvised and perfected it.

 The Amravati School of Art:

This school of art developed at Amravati, on the banks of the Krishna River in modern Andhra Pradesh.  It is the site for the largest Buddhist stupa of South India.  Its construction began in 200 B.C. and was completed in 200 A.D. The diameter of the stupa at the base was 51 metres. The height of the dome was 31 metres and its outer railing was 5 metres wide. The stupendous stupa could not withstand the ravages of time and its ruins are preserved in the London Museum.

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Hinduism is also referred as Vaidika Dharma, meaning “religion of the Vedas,” in the ancient Hindu scriptures. Hinduism is not strictly a religion. It is based on the practice of Dharma, the code of life. The original name of Hindu Dharma is Sanatana Dharma, or “universal religion.” The underlying tenets of Hinduism cannot be easily defined. Unlike other religions, Hindu Dharma did not originate from a single person, a single book, or at a single point in time. The foundations of this oldest surviving religion were laid by ancient rishis (sages), who taught their disciples the eternal principles of life they had discovered through their meditations. Hindu Dharma is essentially a religion of principles rather than persons. Since Hinduism has no founder, anyone who practices Dharma can call himself a Hindu. Statistically, there are over 700 million Hindus, concentrated mainly in India and Nepal.  

FUNDAMENTALS OF HINDUISM

Hindu religious thought is based upon the belief in the Ultimate Reality (Brahman of the Upanishads), faith in the reality of the spirit (atman), and faith in the spiritual order of the world. The Rig Veda, the oldest Hindu scripture says: “Ekam sat vipraha, bahudha vadanti”, meaning “Truth is one, the wise call it by various names.” This doctrine recognizes that the Ultimate Reality possesses infinite potential, power and intelligence, and therefore cannot be limited by a single name or form. Thus, Hindus view the Ultimate Reality as having two aspects: impersonal and personal. The impersonal aspect of the Ultimate Reality is called Nirguna Brahman in Hindu scriptures. Nirguna Brahman has no attributes and, as such, is not an object of prayer but of meditation and knowledge. This aspect of the Ultimate Reality is beyond conception, beyond reasoning and beyond thought. The personal aspect of the Ultimate Reality is known as Saguna Brahman, that is Brahman with attributes. Saguna Brahman is the creator, sustainer and controller of the universe. Saguna Brahman cannot be limited by one form and is therefore worshipped by Hindus in both male and female forms. As the male aspect, Saguna Brahman is called by various Sanskrit names, such as Ishvara, Parameshvara, Paramãtma, Maheshvara and Purusha. These Sanskrit names represent more or less the same concept as the word God in other religions. As the female aspect, Hindus refer to Saguna Brahman by various names, such as Divine Mother, Durga and Kali. Hindus further worship the male and female aspects of Saguna Brahman in many forms, called deities.  Hindu scriptures teach that an individual is essentially atman clothed in a physical body. The Sanskrit word atman, meaning “God within,” is usually translated as soul, self or spirit. In a human body atman is the source of the mind, intellect and ego sense. Hindu scriptures declare that atman is immortal and divine. In Hindu view, therefore, an individual is potentially divine and eternally perfect. There are two states of existence associated with atman, the bound state and the liberated state. In the bound state, atman is associated with a physical body. As a result of this association, atman is subject to maya, which causes it to forget its true divine nature and commit evil deeds in the world. In the liberated state, atman is said to have attained moksha (spiritual perfection) and consequently enjoys union with God.  Hindus declare that there is only one Supreme Being and He is the God of all religions. Hindus view cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Vishnu and Shiva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity. One must clearly understand that Brahma, Vishnu and Shiva are not three independent deities. They represent the same power (the Supreme Being), but in three different aspects. “The oneness of the three gods Brahma, Vishnu and Shiva is brought out by the mystic symbol AUM (OM) where ‘A’ represents Vishnu, ‘U’ Shiva and ‘M’ Brahma.” The Supreme Being or God, the personal form of the Ultimate Reality, is conceived by Hindus as having various aspects. A Hindu deity represents a particular aspect of the Supreme Being. The Hindu worship of deities can be described as monotheistic polytheism and not simple polytheism.  There are many ways of conceiving the Supreme Reality (Brahman) and numerous ways of approaching it. God is the source of goodness and truth. Man’s goal in life is to seek union with Him. This union can be sought in many ways, all requiring sincerity of purpose, self-sacrifice and discipline. The highest religious experience is the one in which an individual transcends the intellect and realizes God immediately. There is natural order (rita) inherent in the natural world. There must be moral order (dharma) inherent in human life. Everyone must be responsible for one’s actions and their consequences (karma). Individual responsibility and one’s ethics are a foundation for individual happiness and social stability. The universe is a wheel of sacrifice (yajna). At the beginning the Supreme Lord performed self-sacrifice to create the universe and set the wheel in motion. There is no intrinsic evil in Nature nor is there any evil force in the world which opposes God. Man commits evil only due to his own ignorance (maya).  

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Sleep means total relaxation of body and mind, no activity of mind, no movement in mind. It is the state of unconsciousness as for as outwards moving consciousness is concerned. Mind does not function in real sleep. If dream is there, it is not sleep.

Sleep is very important support to health. Sleep holds a unique value for Health and can be even considered as one of the boons which God has given to Human beings. Natural sleep gives complete rest to the body and mind and provides psychic energy and enthusiasm. But if we do not know how to take natural sleep, it may not be much helpful in giving rest. To keep anyone awake without allowing him to sleep is one of the cruelest punishments that can be given to anybody. If sleep is taken away from human beings, the entire world will be converted into a madhouse.

 A tired and spent person gets relief and is able to retrieve his liveliness and energy only after taking sound sleep. Sleep is a law of nature which is applicable not only to human beings but also to the botanical world. Our physical and mental health depends a great deal on sleep. In our country, the rule of ‘early to bed and early to rise’ has been followed traditionally. However, this practice has been very adversely affected by the fast pace of urbanization and industrialization. In this context this is also relevant to remember that sleep of 6 to 8 hours at any point of time during the 24 hours of a day is not sufficient for health. This sleep, in order to be beneficial to health, should be taken only at the appointed time of nature i.e. during night.

  Now a day insomnia and sleeplessness is common problem amongst people due to alteration in working pattern, tension, anxiety, uneven life style etc. We are not taking this fact seriously .This will lead to many incurable and dangerous life threatening problems. We are destroying our body and health. We are so busy that we are not spending a little time for our health.

Yoga and Pranayama is an important measure to reduce work place negativity, tension, anxiety and so many other problems. Regular practice of pranayam and yoga cures insomnia and sleeplessness and gives better health. If every person follows this regime, this will eradicate diseases from world.

• Bhastrika pranayam 3 to 5 minute
• Kapalbhati pranayam 3 to 5 minute
• Anulom Vilom pranayam 5 to 10 minutes
• Bhramari pranayam 5 to 10 times
• Udgith Pranayam 5 to 10 times
• Ujjai Pranayam 5 to 10 times

Besides this Shavasan and Yognidra is very much useful for sound sleep. These practices are able to cure all types of ailments. Listening to light music like mantras before sleep is beneficial in insomnia and sleeplessness.

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Yoga as we all know it is aimed to unite the mind, the body, and the spirit. Yogis view that the mind and the body are one, and that if it is given the right tools and taken to the right environment, it can find harmony and heal itself. Yoga therefore is considered therapeutic. It helps you become more aware of your body’s posture, alignment and patterns of movement. It makes the body more flexible and helps you relax even in the midst of a stress stricken environment. This is one of the foremost reasons why people want to start Practicing Yoga - to feel fitter, be more energetic, be happier and peaceful.Yoga is a science that has been practiced for thousands of years. It is consists of Ancient Theories, observations and principles about the mind and body connection which is now being proven by modern medicine. Substantial research has been conducted to look at the Health Benefits of Yoga - from the Yoga Postures (Asanas), Yoga Breathing (Pranayama), and Meditation. The information is grouped into three categories-physiological, psychological, biochemical effects. Furthermore, scientists have laid these results against the benefits of regular exercise

Physiological Benefits of Yoga

• Stable autonomic nervous system equilibrium
• Pulse rate decreases
• Respiratory rate decreases
• Blood Pressure decreases (of special significance for hyporeactors)
• Galvanic Skin Response (GSR) increases
• EEG - alpha waves increase (theta, delta, and beta waves also increase during various stages of meditation)
• EMG activity decreases
• Cardiovascular efficiency increases
• Respiratory efficiency increases
• Gastrointestinal function normalizes
• Endocrine function normalizes
• Excretory functions improve
• Musculoskeletal flexibility and joint range of motion increase
• Breath-holding time increases
• Joint range of motion increase
• Grip strength increases
• Eye-hand coordination improves
• Dexterity skills improve
• Reaction time improves
• Posture improves
• Strength and resiliency increase
• Endurance increases
• Energy level increases
• Weight normalizes
• Sleep improves
• Immunity increases
• Pain decreases
• Steadiness improves
• Depth perception improves
• Balance improves
• Integrated functioning of body parts improves

Psychological Benefits of Yoga

• Somatic and kinesthetic awareness increase
• Mood improves and subjective well-being increases
• Self-acceptance and self-actualization increase
• Social adjustment increases
• Anxiety and Depression decrease
• Hostility decreases
• Concentration improves
• Memory improves
• Attention improves
• Learning efficiency improves
• Mood improves
• Self-actualization increase
• Social skills increases
• Well-being increases
• Somatic and kinesthetic awareness increase
• Self-acceptance increase
• Attention improves
• Concentration improves
• Memory improves
• Learning efficiency improves
• Symbol coding improves
• Depth perception improves
• Flicker fusion frequency improves

Yoga Benefits

•  
  • Parasympathetic Nervous System dominates
  • Subcortical regions of brain dominate
  • Slow dynamic and static movements
  • Normalization of muscle tone
  • Low risk of injuring muscles and ligaments
  • Low caloric consumption
  • Effort is minimized, relaxed
  • Energizing (breathing is natural or controlled)
  • Balanced activity of opposing muscle groups
  • Noncompetitive, process-oriented
  • Awareness is internal (focus is on breath and the infinite)
  • Limitless possibilities for growth in self-awareness

• Exercise Benefits
  • Sympathetic Nervous System dominates
  • Cortical regions of brain dominate
  • Rapid forceful movements
  • Increased muscle tension
  • Higher risk of injury
  • Moderate to high caloric consumption
  • Effort is maximized
  • Fatiguing (breathing is taxed)
  • Imbalance activity of opposing groups
  • Competitive, goal-oriented
  • Awareness is external (focus is on reaching the toes, reaching the finish line, etc.)
  • Boredom factor

by www.abc-of-yoga.com 

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The good you find in others, is in you too.
The faults you find in others, are your faults as well.
After all, to recognize something you must know it.
The possibilities you see in others, are possible for you as well.
The beauty you see around you, is your beauty.
The world around you is a reflection, a mirror showing you the person you are.
To change your world, you must change yourself.
To blame and complain will only make matters worse.
Whatever you care about, is your responsibility.
What you see in others, shows you yourself.
See the best in others, and you will be your best.
Give to others, and you give to yourself.
Appreciate beauty, and you will be beautiful.
Admire creativity, and you will be creative.
Love, and you will be loved.
Seek to understand, and you will be understood.
Listen, and your voice will be heard.
Teach, and you will learn.
Show your best face to the mirror, and you’ll be happy with the face looking back at you

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