This is the real secret of the yoga practice. When we learn not only to breathe with the postures, but actually breathe them, we can enter into a place where our focus and attention is so unified that there’s nowhere else to be but inside our bodies. This is the root meaning of yoga in Sanskrit: “union.” This can be such a sweet experience that a friend of mine once described it as “the feeling of someone brushing your fur in the right direction.” That might sound nuts—until you try it. Here’s how: First you must understand that breath already is movement. Take a deep breath and notice what happens. On the inhale, you get a little bigger, and more expansive: your belly and chest rise. As you exhale, you get a little smaller, a little denser: your belly and chest contract. The inhale has an upward flowing energy, called prana. The exhale is a downward flowing energy called apana.

1. 1.Who First Brought Yoga to
Humanity?
Option:A.Buddha
B.Patanjali
C.Hatha Yoga Pradipika
D.Shiva
Right Answer is Option D: Shiva

2. 2. Who is believed to be Father
of Yoga?
Option:A Krishnamacharya
B.Gautam Buddha
C.Maharishi Patanjali
D.Adi Shankracharya
Right Answer is Option A: Krishnamacharya.

3. 3. Over time, many new postures
have been added to the
orginalcompendium of Asanas that
yoga started with to incorporate
modern day
modern day fitness requirements. How may classic asanas were enlisted
in the intial texts?
Option:A.84
B. 108
C.33
D. 195
Right Answer is Option A. 84

4. 4. What are the 5 Elements
(pancha Bhutas) in Yoga?
Options A. Earth, Water, Fire, Air, Akash.
B.Earth, Water, Fire, Air , Light.
C.Space, Asana, Anna, Kosha, Dosa.
D.Earth, wood, Eather, wind, Fire.
Right Answer is Option: A. Earth, Water, Fire, Air, Akash.

5. 5. Which of these is Not the 8
Limbs of Yoga?
Options: A.Niyama
B.Samadhi
C.Pranayama
D.Samyama
Right Option is :D.Samyama

6. 6. When did yoga become
amainstream?
A. 1893
While yoga has become a mainstream path to wellness among
everyday Americans and celebrities alike, the practice was once
unheard of in the West. Many have traced the global popularity
of yoga back to a key event and critical figure: In 1893, a Hindu
monk named Swami Vivekananda addressed a large gathering in
Chicago.

7. Yoga Landed in the U.S. Way Earlier Than You'd
Think—And Fitness Was Not the Point
Over a century ago, a Hindu monk named
Swami Vivekananda spoke about yoga to a
crowd in Chicago. In the decades since, it has
gone from unknown to mainstream.
Every year on June 21, millions of flexible people in an estimated 84 countries around the world
observe the International Day of Yoga. Large crowds move through postures together in San
Francisco’s Marina Green park and on New Delhi’s Rajpath boulevard to mark the occasion,
which was first proposed by Indian Prime Minister Narendra Modi in 2014.
While yoga has become a mainstream path to wellness among everyday Americans and
celebrities alike, the practice was once unheard of in the West. Many have traced the global
popularity of yoga back to a key event and critical figure: In 1893, a Hindu monk named Swami
Vivekananda addressed a large gathering in Chicago. But Vivekananda’s reception in the West
was not always as enthusiastic as some accounts suggest.

8. Yoga Landed in the U.S. Way Earlier Than You'd Think—And Fitness Was Not the Point
Over a century ago, a Hindu monk named Swami Vivekananda spoke about yoga to a crowd in
Chicago. In the decades since, it has gone from unknown to mainstream.
Every year on June 21, millions of flexible people in an estimated 84 countries around the world
observe the International Day of Yoga. Large crowds move through postures together in San
Francisco’s Marina Green park and on New Delhi’s Rajpath boulevard to mark the occasion,
which was first proposed by Indian Prime Minister Narendra Modi in 2014.
While yoga has become a mainstream path to wellness among everyday Americans and
celebrities alike, the practice was once unheard of in the West. Many have traced the global
popularity of yoga back to a key event and critical figure: In 1893, a Hindu monk named Swami
Vivekananda addressed a large gathering in Chicago. But Vivekananda’s reception in the West
was not always as enthusiastic as some accounts suggest.
Swami Vivekananda, circa 1885.
Ramakrishna Mission Delhi

9. Vivekananda's Appearance in Chicago
Swami Vivekananda was born in 1863 in a well-to-do Calcutta family.
As a young man, he became a disciple of the mystic Ramakrishna and
took monastic vows shortly before his teacher’s passing. After
traveling in India for five years, Vivekananda left India to travel to the
1893 World's Parliament of Religions in Chicago, an interfaith
conference held during the massive World's Columbian Exposition.
According to the legend that has grown around Vivekananda’s appearance at the Parliament,
despite travel difficulties and nervousness, the swami addressed the crowd as “sisters and
brothers of America” to thunderous applause. Vivekananda then rode the wave of success and
lectured, wrote books, and opened branches of the Ramakrishna Mission known as Vedanta
Societies during two separate U.S. tours.
The approval given to Vivekananda at the Parliament in Chicago was not unique to him,
however. In the account of the Parliament published by its president John Henry Barrows,
applause was also freely given to the other speakers as part of the self-congratulatory spirit of
the Parliament. And Vivekananda did not just receive praise at the Parliament. Barrows
also noted that “very little approval was shown to some of the sentiments expressed” by
Vivekananda in his closing address.

10. Vivekananda’s subsequent lecture tours drew curiosity and interest, but also some hostility. In a
letter to one of his American students in 1897, Swami Vivekananda described himself as “a
much reviled preacher” in the United States. While he did establish branches of the Vedanta
Society on his two trips to America, they were small and often counted only a few dozen
members.
Vivekananda sitting center among a group of
men.

11. Yoga as Philosophy
The yoga that Vivekananda presented to American audiences was also different than the
versions most are familiar with today. Vivekananda largely spoke about yoga as a matter of
philosophy, psychology and self-improvement.
His published lectures in the United States are flooded with the word “power,” and in one of
them he enjoins his listeners to “Stand as a rock; you are indestructible.” Not unlike an immobile
rock, Vivekananda’s approach was devoid of the flowing sequences of asanas or postures that
are now commonly associated with the practice.
This absence would have drawn little attention at the time. When Vivekananda spoke and wrote
to Americans about yoga there was little agreement as to what exactly yoga was. While it could
easily be understood as a type of diet, system of mental concentration or breathing techniques,
it was often perceived as something magical.
Fed by fantastic accounts of Indian wonders in print and legions of stage magicians who donned
turbans and robes for their routines, most Americans at the turn of the century assumed that
yogis held supernatural powers.

12. POSTURE-BASED YOGA EMERGES IN EARLY
20THCENTURY:YOGIRAJS.SATHYANARAYAN
AAN NNARAYANAN
The rise of the now ubiquitous posture-based forms of yoga occurred in the early 20th
century, as Mark Singleton describes in his 2010 book Yoga Body. This is when Indian
traditions of hatha or physical yoga were merged with Western forms of physical culture.
One of the most important of the figures in this renaissance was Swami Kuvalayananda
(1883-1966), who helped to frame yoga and its practical benefits in medical science.
Swami Kuvalayananda.: Subodh Tiwari/CC BY –SA 3.0
Mark Singleton

13. Yoga Body: The Origins of Modern Posture Practice
Yoga Body
Yoga Body: the Origins of Modern Posture Practice is a 2010 book on yoga as exercise by the
yoga scholar Mark Singleton. It is based on his PhD thesis, and argues that the yoga known
worldwide is, in large part, a radical break from hatha yoga tradition, with different goals, and an
unprecedented emphasis on asanas, many of them acquired in the 20th century.
Yoga Body: the Origins of Modern Posture
Practice is a 2010 book on yoga as exercise by
the yoga scholar Mark Singleton. It is based on
his PhD thesis, and argues that the yoga known
worldwide is, in large part, a radical break
from hatha yoga tradition, with different goals,
and an unprecedented emphasis on asanas,
many of them acquired in the 20th century. By
the 19th century, the book explains, asanas
and their ascetic practitioners were despised,
and the yoga that Vivekananda brought to the
West in the 1890s was asana-free. Yet, from
the 1920s, an asana-based yoga emerged, with
an emphasis on its health benefits, and flowing
sequences (vinyasas) adapted from
the gymnastics of the physical
culture movement. This was encouraged
by Indian nationalism, with the desire to
The book attracted wide interest, both
among scholars and among yoga teachers
and practitioners. Its argument has largely
been accepted by scholars, and it has
encouraged further research into the
nature of modern yoga and its origins.
The book was attacked from two
sides: saffronising Hindu nationalists
wanting to reclaim yoga as a single thing,
distinctively Indian; and modern global
yoga marketing wanting to wrap its
product "in the mantle of antiquity"[1] to
maximise sales.

14. Book
Publication
Yoga Body was published by Oxford University Press in paperback in 2010.[YB 1] A Serbian
translation came out in 2015 with a new preface.[2]
Purpose
The author, Mark Singleton, sets out the book's purpose as follows:
The book targets an essential, but hitherto largely ignored, aspect of yoga's development.
Studies of modern yoga have tended to elide the passage from Vivekananda's āsana-free
manifestors of yoga in the mid-1890s to the well-known posture-oriented forms that began to
emerge in the 1920s. The two main studies in this area to date, by Elizabeth De
Michelis and Joseph Alter, have focused on both these moments in the history of transnational
yoga, but they have not offered a good explanation of why āsana was initially excluded and the
ways in which it was eventually reclaimed.[YB 2]

15. Yoga Body begins by describing traditional yoga in India, including hatha yoga.[YB 4] It then covers
the negative image of fakirs and yogins in the European mind in the period up to the 19th
century, leading to the asana-free yoga that Vivekananda adapted and presented to the West.[YB
3] Next it explores in detail the impact of the international physical culture movement on India in
the early 20th century, at a time of rising Indian nationalism, in reaction to British colonialism.[YB
5] It explores, too, the relationship of yoga and Harmonial Gymnastics and esoteric dance.[YB
6] The book then looks at the importance of visual reproduction of images of yoga, through
halftone engraving and photography, on the revival of āsana practice.[YB 7] Finally, it examines in
detail how Krishnamacharya developed a new approach to āsana practice, with flowing
movements (vinyasas), in his Mysore yogashala.[YB 8] Singleton notes that "yoga" has become
almost synonymous with the practice of āsanas, something not true of any pre-modern yoga.[YB
9]
On the book's cover, a young woman
performs Ustrasana, camel pose
Author Mark Singleton
Subject History
of modern yoga
Publisher Oxford
University Press
Publication date 2010
Pages 262
OCLC 318191988

16. Illustrations
The book is illustrated with numerous monochrome photographs of yoga pioneers, asanas, and
historic images which set modern yoga in its context. There are images of Indian fakirs,
Western contortionists, bodybuilders in the physical culture tradition, and pioneers of modern
asana-based yoga such as Krishnamacharya and B. K. S. Iyengar.
Westerners viewed yoga with suspicion,
grouping it with fakirs (pictured in 1907)
and charlatanry.[YB 3]
Harold Coward, reviewing Yoga Body for the Journal of Hindu-Christian Studies, writes that the
book provides a "very detailed analysis" of how hatha yoga changed "from being seen as a
blight" to regaining "a positive perception in the modern West."[3] In his view, the book is "an
excellent contribution to our understanding of how asana yoga evolved in the decades after
Vivekananda and became the basis for much of the postural yoga experienced in Anglophone
culture today", offering "user friendly, but serious scholarship" on the history of modern yoga.[3]

17. The historian Jared Farmer, in Reviews in American History, writes that the book does a great
service in enabling study of "this creolized tradition",[4] he neither provides a single clear
narrative, nor states which of the many causal factors he identifies are the most important. He
notes that Singleton is a scholar-practitioner, "and he adopts a tone of respect even as he
skewers sacred cows."[4] Farmer suggests that Singleton may, by looking towards factors in
British India, have overlooked some American contexts, and states that "Yoga Body deserves
controversy, which I mean as a sincere compliment."[4]
The author and yoga teacher Matthew Remski, writing in Yoga International, called the
publication of Yoga Body "a watershed moment in the history of global asana culture." He
agrees that the book is "uncomfortable" as it raises many questions about what yoga is and
challenges popular assumptions about its age. In Remski's view, the book gently deconstructs
terms like "original" and "authentic", pointing instead to the student-teacher relationship. He
finds the book strongly "yogic", weaving together "the cultural and the personal", and
suggesting that "when you are doing surya namaskāra, your sensation of internal oneness might
be vibrating with the conjunction of cultures and histories."[1]
The yoga instructor Timothy Burgin, reviewing the same book for Yoga Basics, calls it "fascinating
and remarkable", both well-documented and likely to "ruffle a few yogis' feathers", noting that
before the modern yoga transition, "Hatha Yogis were considered to be derelicts and ruffians
and were avoided by both native Indians and Westerners alike."[5]

18. The yoga teacher Jill Miller, reviewing the book on Gaiam, observes that Singleton showed how
many modern asanas were "derived during an environment of Indian neo-nationalism and
infused with doses of European gymnastics, bodybuilding and the Christian agendas of
the YMCA." She records that this agreed with a feeling she had long had, that many of the poses
were very similar to those used in martial arts, and that authenticity in yoga was not what it
seemed.[6]
Singleton's thesis has launched an academic discourse on what "authenticity" means with
respect to modern yoga, as seen for instance in Cristina Renee Sajovich's 2015 graduate
thesis Decolonizing Yoga: Authenticity Narratives, Social Feelings & Subversion in Modern
Postural Yoga, which endorses Singleton's arguments.
Singleton argued that Astānga yoga may get its
name not from Patañjali's eight-fold yoga but
from the aṣṭāṅga dandavat pranām pose

19. In 2011, the yoga scholar and philologist James Mallinson published "A Response to Mark
Singleton's Yoga Body", thanking Singleton for "a wonderful piece of work" that explained
"how sūrya namaskār had become so integral to yoga when it is nowhere to be found in the
[medieval hatha yoga] sources I work with",[8] and recording his eureka moment near the end of
the book with Singleton's suggestion that "the modern Aṣṭāṅga yoga gets its name not
from Patañjali's eight-fold yoga but from the aṣṭāṅga dandavat pranām, the 'stick-like
prostration' in which eight parts of the body are to touch the ground."[8][YB 10] Admitting himself
no expert on modern yoga, he identifies a series of medieval sources that describe non-
seated asanas, from mayurasana (the peacock) in the 10th
century Vimānārcanākalpa onwards.[8] Mallinson and Singleton became colleagues at SOAS and
went on to co-edit the 2017 collection Roots of Yoga which demonstrates in detail the medieval
origins of many non-seated asanas, though as Singleton had argued in Yoga Body, only very few
standing poses, Vrikshasana (tree pose) among them.[9]
The book provoked discussion among yoga practitioners as well as scholars.[1] On TheBabarazzi
blog, Mallinson and the mindful yoga teacher Frank Jude Boccio joined the debate on whether
Singleton was ignoring earlier syncretism between yoga and other philosophies.[10] Remski
observed that there were ad hominem attacks on Singleton: he was labelled "a debunker, a
cultural appropriator, a 'junior scholar from England', and a pro-colonial revisionist intent on
delegitimizing the Indian roots of postural practice."[1] Remski notes that most of these emerged
and vanished on social media, their ephemerality indicating their "intellectual poverty", but
their presence demonstrating Yoga Body's reach to a non-academic audience, "and its sting."[1

20. The yoga teacher Bernie Gourley called Singleton's premise "a bold and stunning hypothesis"
but stated that he was not persuaded. He argued that Singleton put "immense weight" on a few
19th century sources, mainly Europeans who may not have viewed yoga objectively, and that
the choice of the 19th century as a boundary was arbitrary, even if there are few earlier sources.
He questioned whether Krishnamacharya was, as Singleton implied, lying about learning his
yoga from a scripture (the undocumented Yoga Korunta) from a Himalayan master
(Ramamohana Brahmachari). He stated that the book avoided detailed examination of
individual asanas, and that many asanas may have existed without documentation.[11]
Seven years after the book's publication, Anya P. Foxen wrote on the Oxford University
Press blog that "Since the publication of Mark Singleton's Yoga Body, the yoga world has been
swirling with the notion that the postural practice you'll find in today's fitness centers is not
nearly as old as we've liked to imagine. With the release of Singleton's collaboration with James
Mallinson—Roots of Yoga—the jury is still out on the precise role of yoga poses in the practice's
long and varied history. It is nevertheless plain to see that yoga's root system is far more
extensive and complex than even the most respected popularizers, such as B.K.S. Iyengar's
midcentury classic Light on Yoga (1966), would have us believe."[12]
Singleton's response
In 2015, Singleton wrote a careful new preface to introduce the Serbian translation of Yoga
Body. It was informed and reviewed by yoga scholars including Andrea Jain, Mallinson, Gudrun
Bühnemann, and Elizabeth de Michelis. He corrected the major misconceptions that had
appeared in discussions of the book, stating that it did not tell anyone how to practise yoga, nor
say what such practice should be like now or in the future; it did not suggest that modern
internationalised yoga consisted solely of asanas; it did not assert that asanas had been
invented recently; it did not accuse pioneers like Krishnamacharya of plagiarism. He suggested

21. to speak of adaptation, reframing, reinterpretation (and so on) rather than invention, insofar as
these terms foreground the ongoing processes of experimentation and bricolage that
characterise the recent history of globalised yoga, and keeps us away from debates about the
genealogies and ultimate origins of particular postures. It is here, in the very work of
interpretation and assimilation of tradition and modernity, that the main interest of this book
lies."[2]
Singleton suggested two reasons why Yoga Body had divided opinion so sharply. Firstly, he
stated that saffronising Hindu nationalist discourse aims to reclaim yoga (ignoring its multiple
meanings[1]) as something distinctively Indian; and that modern global yoga marketing wants to
wrap its product "in the mantle of antiquity" to maximise sales. He noted that gurus want to
have ancient lineages (parampara) to prove their credentials; and they want to give their own
gurus, like Krishnamacharya, a hagiographic image. The truth, however, is in his view something
more complex: the old has been adapted and transformed to create something new, suitable for
a radically different social environment.[1]

23. Vivekananda himself had a complicated and contradictory relationship to hatha yoga.
In conversations with his disciples, Vivekananda revealed that in early 1890 he attempted to
study hatha yoga to remedy his poor health but withdrew before he was initiated into the
practice after a disapproving vision of his late master Ramakrishna. While Vivekananda was
dismissive of hatha yoga to his American audiences—calling it “gymnastics” and “queer
breathing exercises”—he likely taught some postures to a small group of his dedicated students
in New York. He may not have popularized yoga single-handedly, but Vivekananda was
undoubtedly important in helping set the stage for yoga’s modern iterations. According to
Suzanne Newcombe, a lecturer in Religious Studies at the Open University in the UK and author
of Yoga in Britain, Vivekananda “marks a turning point in how Indian religiosity was understood
outside of India.” Vivekananda inspired and provided a model for several other South Asian
teachers to follow his example and come to the United States over the next few decades.
Among them was Yogananda, the founder of the Self-Realization Fellowship and author
of Autobiography of a Yogi.

24. Hatha Yoga Revival Arrives in U.S.
It was during the 1920s and 1930s when yoga
obtained a higher profile in America, not by Indian
teachers who came to the United States, but largely
by Indian immigrants. These individuals were already
in the country and then lost their citizenship and
rights through a series of court cases and federal
legislation.

25. Dozens of these former students, professionals and political activists remade themselves into
mystic authorities. They travelled the country, and made a living by giving public lectures,
private classes, and often personal services. The American writer Charles Ferguson wryly
described them in 1938 as traveling salesmen, telling readers that “every winter we can find
advertisements of the appearances of Yogis in the cities of the East and during the spring and
summer they work the back places.” By the end of the 1930s, the revival of hatha yoga in India
had made its way to the United States. Previous ideas of yoga as mental and magical started to
wane, and the yoga familiar to contemporary practitioners with its postures and physical
exercises began to take hold. Health and bodybuilding magazines began to tout yoga and yoga
teachers began to add asanas to their classes.
A yoga class in Big Sur, California, 1959.
J.R. Eyerman/The LIFE Picture Collection/Getty
Images

26. Hippie and New Age Movements
Popularize Yoga
Today, yoga in America is a pervasive billion-dollar industry practiced
by tens of millions of people and found in tens of thousands of
studios across the country. While the global spread and popularity of
yoga is not solely due to American efforts, the history of yoga in the
United States doubtlessly played a crucial role in its spread.
Starting in the early-1960s, several Americans such as Richard Hittleman and Lilias Folan used
television to present approachable and practical forms of yoga to a wide audience. Later in the
decade, members of the hippie counterculture and New Age movement further popularized
yoga and founded many of the institutions that allowed for its continued growth.
By the 1980s and 1990s, the introduction of VHS tapes and DVDs, along with the rise of the
fitness industry, made yoga a part of the routines of countless Americans in their own homes or
at their local gym.
For his part, yoga as a physical practice of getting into peak shape and contorting through
postures on matts would be a phenomenon that Swami Vivekananda would be slow to
recognize. But yoga as an influential cultural form that is embraced by the West while reflecting
positively on India is something that Vivekananda would undoubtedly be quick to applaud.

27. 1. As Per NCF 2005, The Formal
Introduction Of Yogic Practices
Should Start from Class?
Right Answer is : Class 6

28. 2. What is Ideal time for
Practicing Yoga?
A. Farly Morning

29. 3. What is the generally followed
sequence of Positions in asanas?
A. 1. Standing 2.Sitting
B. 3. Prone – lying 4. Supine - lying

30. 4. Which Asana help to remove
laziness and lethargy?
Right Answer is A. Tadasana

31. What is the Meaning of word
Hatha?
Options:A. Earth and Wind
B. Fire and water
C.Sun and Moon
D. Yin and Yang
Right Answer is C. Sun and Moon.

32. When was Yoga Introduced in
the United States?
Options:A.1912
B.1820
C.1951
D.1893
Right Answer is D:1893

33. In the Yogic System How many
Koshas (sheaths or bodies) do we
have as humans?
Options:A.5
B.3
C.7
D.9
Right Answer is Options A:5

34. How Does Patanjali Define Yoga?
Options:A. The Union Of Yin and Yang.
B.Stilling of the fluctuations of the Mind.
C. Samadhi for 10 minutes Continuously.
D.Stilling of the Perception.
Right Answer is :B.Stilling of the fluctuations of the Mind.

35. The Orginal Language Of Yoga is
?
Options:A.Hindhi
B. Latin
C.Sanskrit
D.Greek
Right Answer is C:Sanskrit.

36. The Word Pranayama Refers to?
Options:A.Meditation
B. The Proper attire for a Yoga Practice
C. Relaxation
D. Breath Control Exercise.
Right Answer is Option:D. Breath Control Exercise.

37. There are four Different types of
states of consciouness. What is the
super Consciouness state also
known as?
Options: A.Pranya
B.Atman
C.Turiya
D.Brahman
Right Answer is Option:C.Turya