Vibhuti Yoga concept for autism: yoga for generating awareness in autism kids about the universe
“Vibhuti Yoga” using the idea of the Bhagavad Gita’s chapter 10, Vibhuti Yoga—recognising the special qualities and manifestations present in oneself, other people, living beings and the surrounding world—
पहले “मैं” को महसूस करना → फिर “तुम” को पहचानना → फिर “हम” को समझना → फिर “दुनिया” से जुड़ना।
For many autistic children, the difficulty is not simply lack of speech. There may be inadequate awareness of self, body, other people, changes in the environment, sensory information and the relationship between actions and consequences. Therefore, intervention can deliberately move from self-awareness → people-awareness → environmental awareness → shared awareness.
Vibhuti Yoga concept for autism click to see the video
1. मैं हूँ — Awareness of Self
Begin with the child's own body and actions.
यह मेरा हाथ है।
यह मेरा पैर है।
मैं बैठा हूँ।
मैं चल रहा हूँ।
मैं देख रहा हूँ।
मैं सुन रहा हूँ।
मुझे अच्छा लग रहा है।
मुझे परेशानी हो रही है।
मैंने यह किया।
मेरे करने से यह हुआ।
The objective is not merely naming body parts. It is developing the concept:
“I am a person who senses, acts, feels and causes things to happen.”
This is the foundation of agency and cognition.
2. मैं देखता हूँ — Awareness of Senses
Create conscious connection between sensory input and the child's own experience.
देखो → सुनो → छुओ → सूंघो → चखो → महसूस करो → पहचानो
For example:
“घंटी बजी — मैंने सुना।”
“लाइट जली — मैंने देखा।”
“गेंद हाथ में आई — मैंने महसूस किया।”
“गरम चीज़ — हाथ पीछे।”
The important step is moving from sensory registration to sensory awareness.
सिर्फ sensation नहीं — sensation की पहचान और उसका अर्थ।
3. मैंने किया — Awareness of Action
Everyday activities can become opportunities to establish agency.
“मैंने दरवाज़ा खोला।”
“मैंने गेंद फेंकी।”
“मैंने पानी गिराया।”
“मैंने खिलौना उठाया।”
Then introduce:
मेरी action → उसका result
Push → toy moves
Open → door opens
Call → mother responds
Give → person receives
Pull → object comes closer
This builds the child's understanding of cause and effect.
4. तुम हो — Awareness of Other People
Once “I” becomes meaningful, deliberately introduce the concept of another person.
मैं → तुम
Mother is not merely a source of food, comfort or objects.
Mother:
looks
listens
speaks
moves
feels
responds
wants something
does something
Use human-to-human interaction extensively.
For example:
Child looks → parent looks back.
Child vocalises → parent responds.
Parent points → child follows gaze.
Parent shows emotion → child observes it.
The goal is to establish:
“दूसरा व्यक्ति भी मेरी तरह एक thinking, feeling, acting person है।”
This is much deeper than teaching the child to merely identify “Mummy”.
5. तुम्हारा क्या? — Awareness of Another Person's Intention
Progress from recognizing people to recognizing what they are doing and why.
Mother is reaching for a cup.
Ask:
“मम्मी क्या कर रही हैं?”
Then:
“मम्मी को क्या चाहिए?”
Then:
“मम्मी क्यों ले रही हैं?”
This progresses:
Person → Action → Object → Intention
That is a critical pathway toward social cognition.
6. हम — Shared Awareness
Now establish a common experience.
Not:
Child + therapist doing separate activities
but:
Child + person + same object/activity
Examples:
हम गेंद खेल रहे हैं।
हम खाना खा रहे हैं।
हम बाहर जा रहे हैं।
हम किताब देख रहे हैं।
हम पेड़ देख रहे हैं।
Use joint attention deliberately.
The child's attention should gradually shift:
Object → Person → Object + Person
This is the beginning of shared experience.
7. आसपास — Awareness of Surroundings
After self and people, expand awareness to the environment.
Teach the child to notice:
What is here?
What changed?
What is happening?
What is coming next?
For example:
“कमरे में क्या है?”
“खिड़की कहाँ है?”
“बाहर कौन है?”
“आवाज़ कहाँ से आई?”
“लाइट क्यों जली?”
“बारिश हो रही है।”
“आज सड़क पर बहुत गाड़ियाँ हैं।”
The environment becomes a source of cognition, rather than merely a collection of sensory stimuli.
8. जीव-जगत — Awareness of Living Things
Vibhuti Yoga can be particularly useful here conceptually.
Instead of teaching animals only as vocabulary:
dog → भौं-भौं
teach:
Dog is alive.
Dog moves.
Dog sees.
Dog hears.
Dog eats.
Dog wants something.
Similarly:
Bird → flies → looks → hears → searches for food
Tree → grows → needs water → has leaves → changes with seasons
This creates the concept of living versus non-living, action, need and change.
9. परिवर्तन — Awareness of Change
A major component can be:
“दुनिया स्थिर नहीं है।”
Teach:
light → dark
empty → full
dry → wet
open → closed
near → far
hot → cold
present → absent
quiet → noisy
same → different
Then introduce:
“पहले क्या था?”
“अब क्या है?”
“क्या बदला?”
This is a powerful bridge toward observation, prediction and flexible thinking.
10. सम्बन्ध — Awareness of Relationships
Eventually move from isolated objects to relationships.
Cup → water
Spoon → food
Door → room
Teacher → classroom
Mother → child
Rain → umbrella
Sun → light
Traffic signal → stopping/going
The child begins to understand that things exist in networks of relationships, rather than as disconnected objects.
A simple Vibhuti Yoga developmental ladder
मैं
↓
मेरा शरीर
↓
मेरी senses
↓
मेरी feelings
↓
मेरी action
↓
मेरी action का परिणाम
↓
तुम
↓
तुम्हारी action
↓
तुम्हारी feeling / intention
↓
हम
↓
हमारा shared attention
↓
मेरा घर / स्कूल / समाज
↓
जीव-जगत और प्रकृति
↓
परिवर्तन और सम्बन्ध
↓
समझ कि मैं इस पूरी दुनिया का हिस्सा हूँ।
This could become a distinctive Vibhuti Yoga model for autism intervention:
“Self से शुरू करो, Person तक जाओ, People से जुड़ो, Surroundings को समझो और फिर Relationships को पहचानो.”
The key clinical principle would be:
Awareness → Attention → Recognition → Meaning → Interaction → Cognition → Communication
And importantly, speech should not be the starting endpoint. A child can be taught to say “ball” without developing meaningful awareness of the ball, the person offering it, the person's intention, or the shared activity. Vibhuti-style intervention would therefore use real human interaction and real-world sensory experiences to initiate cognition, and then use language to represent that cognition.
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