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By subhash, on February 18th, 2015 ततः परमा वश्यतेन्द्रियाणाम्॥५५॥
tataḥ paramā-vaśyatā indriyāṇām ॥55॥
tataH = from this; paramaa = highest; vashyatA = control; indriyaaNaam = of the senses;
Sw. Satchidananda
"Then follows supreme mastery over the senses."
Bryant
"From this comes the highest control of the senses."
Taimni
"Then follows the greatest mastery over the senses."
Discussion
Vyasa, in his commentary talks about various ways in which one can presume to have control over the senses. Some might say that not being addicted to (the word used by Vyasa is a-vyasana) the senses of sight, sound etc. is being in control of the senses. What that means is that one can continue to indulge and enjoy the five senses as long as one does not get too deeply attached. Others might say that enjoyment of sense objects not forbidden by scriptures is sense control. Some others might say that control implies experiencing the objects only as a result of free will, not drawn in by the objects. Still others might say that experiencing sense objects without feelings of happiness or misery is sense control.
These are all different grades of control but do not lead to total control that is talked about in this sutra. Completely eliminating any contact with the objects is final controllability (talked about in this sutra) and comes about when the mind is fully one-pointed. Any stage other than the last stage can take us back to a state of no control over senses. Even a snake expert would not sleep next to a venomous snake thinking that he knows how to control snakes.
In the Bhagavad Purana, there is a story about Sage Saubhari. The sage, to avoid lure of senses, undertook meditation under waters of river Yamuna (implying perfect sense and breath control – kumbhaka). However, while under water he happened to see two fish mating which aroused his passion. He gives up meditation and goes to the king begging his daughter’s hand in marriage. This story goes to show that any relaxation in the control over the senses can bring you back to being a slave of the sense objects.
Another story worth noting is that of Sita in Ramayana. She is a true example of perfect sense control despite multiple lures by her captor, Rāvaṇa.
In the Bhagavad Gita also, there are many verses that talk about sense control. Below is a sample of a few of these verses:
“The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.” BG 2.60
“One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.“ BG 2.61
“The pleasures that arise from contact with the sense objects, though appearing as enjoyable to worldly-minded people, are verily a source of misery. O son of Kunti, such pleasures have a beginning and an end, and so the wise do not delight in them.” BG 5.22
By subhash, on February 18th, 2015 स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥
sva = their own; viShaya = sense objects; asaMprayoge = not coming in contact with; chittasya = of the mind; svarUpa = nature; anukaara = imitation; iva = as if; indriyaaNaaM = of the senses; pratyaahaaraH = withdrawal;
Sw. Satchidananda
"When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mind-stuff, this is pratyahara."
Bryant
"Pratayahara, withdrawal from sense objects, occurs when the senses do not come into contact with their respective sense objects. It corresponds, as it were, to the nature of the mind [when it is withdrawn from the sense objects]."
Taimni
"Pratyahara or abstraction is, as it were, the imitation by the senses of the mind by withdrawing themselves from their objects."
Discussion
Let’s look at Vyasa’s commentary on the sutra (translation by Swami Veda Bharati):
“When the mind-field is controlled (ni-rodha), then the senses are in controlled state (ni-ruddha) just like that of the mind-field. They require no other method [for being kept controlled] the way it is needed in the other (levels) of the conquests of senses.
As the bees follow in flight the king bee who is fleeing, and they settle down as he settles down, so the senses come under control upon the mind-field becoming controlled.”
This interpretation leads to the question – if by controlling the mind, the senses fall under control, with no other method required, then why even mention Pratyahara as one of the limbs? It seems like “putting the cart before the horse”. One needs to attain a state of pratyahara before going into deeper states of meditation – not the other way around. Mind is controlled through the three stages of meditation – dharana, dhyana and samadhi (called “samyama” in sutra 3.4). There has to be some techniques, other than meditation, that lead to pratyahara. Once pratyahara has been attained, then one can go into deeper states of meditation.
As per sutra 3.7, the three limbs (dharan, dhyana, samadhi) are “internal” as compared to the previous five. So, here pratyahara, as the fifth of the eight limbs, has been identified as “external” and needs to be mastered before going into the three internal limbs of meditation.
Once the five senses have been disengaged from their respective objects, then they follow, “as it were”, the nature of the mind. That means the mind now has the capacity to control the senses. When it wants to perceive external objects, it can direct the senses to do the needful. On the other hand, when the mind needs to focus on an internal object for meditation, then the senses, following the directive of the mind, stay inward focused and do not distract the mind.
Swami Veda Bharati has devoted an entire Appendix chapter to Pratyahara wherein he has presented material on this topic from many authors and texts. One of the key guidelines that seems to be common to many is that prolonged practice of Pranayama can lead to the state of pratyahara which can further lead to the state of Dharana. This explanation seems more reasonable to me.
By subhash, on February 18th, 2015 धारणासु च योग्यता मनसः॥५३॥
dhāraṇāsu ca yogyatā manasaḥ ॥53॥
dhāraṇāsu = for concentration; ca = and; yogyatā = fitness, competency; manasaḥ = of the mind;
Sw. Satchidananda
“And the mind becomes fit for concentration.”
Bryant
“Additionally, the mind becomes fit for concentration.”
Taimni
“And the fitness of the mind for concentration.”
Discussion
Commentators have not much to say about this sutra. In his bhāshya, Vyasa simply points back to the sutra 1.34 in chapter 1 stating that similar to what was stated in that sutra, pranayama will help prepare us for dhāraṇā. Let’s take a quick look at sutra 1.34:
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ॥34॥
“Or (the mind becomes clarified) by the exhalation and retention of breath.”
If you recall, controlling the breath, as given in this sutra, was mentioned as one of the options to calm the mind (citta-prasādanam) referenced in sutra 1.33.
Swami Veda Bharati provides a reference to a couple of verses from Yoga Vasishtha:
“When the fluttering of the palm leaves stops, it indicates that there is no more wind. Similarly, when the flow of breath (prāṇa vāyu) is controlled, it calms the mind.” (6.69.41)
“prāṇa is mind’s fluctuations, and mind is prāṇa’s vibration; these two go together always just like the chariot and its charioteer.” (6.69.46)
In the Haṭha Yoga Pradīpikā also we see a similar statement:
“When the breath moves, mind is unsteady; when the breath is steady, the mind is calm. The yogi who attains steadiness of the mind in this manner, must learn to restrain the breath (prana)” (HYP verse 2.2)
In these verses, the close interaction between the mind and the breath are clearly brought out.
Since the mind becomes calm with the practice of pranayama, as per the current sutra, the mind is now ready for the practice of dharana which is the sixth of the eight limbs of yoga.
By subhash, on February 18th, 2015 ततः क्षीयते प्रकाशावरणम्॥५२॥
tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥
tataḥ = then; kṣīyate = is weakened; prakāśa = illumination; āvaraṇam = covering;
Sw. Satchidananda
"As its result, the veil over the inner light is destroyed."
Bryant
"Then, the covering of the illumination [of knowledge] is weakened."
Taimni
"From that is dissolved the covering of light."
Discussion
As we saw in the sutras related to kleshas (sutra 2.12 in particular), the bag of karmas is caused by the kleshas. These karmas are nothing but the saṃskāras (past impressions) and the vasanas (subtle deep-seated desires). The kleshas and the resulting karmas are dominated by the gunas rajas and tamas. The sattva guna which represents prakāsha, or illumination, is subdued by the dominance of rajas and tamas. Vyasa, in his commentary on this verse, makes a statement, “The illusive power of ignorance covers the Sattva (intellect/buddhi) with a thick veil, and we are driven to bad deeds”. He goes on to say that “there is no tapas higher than prāṇāyāma as it removes impurities and allows the light of pure wisdom to shine through”. Practice of prāṇāyāma helps stabilize and energize the prana whereby the mind is stabilized and involvement in karma is reduced. This results in diminishing the role of the ego and thus removing the veil over the sattvic illumination of pure, intuitive wisdom.
By subhash, on February 18th, 2015 बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥
baahya = external; abhyantara = internal; viShaya = sphere, range; AkShepI = surpassing; chaturthaH = fourth;
Sw. Satchidananda
“There is a fourth kind of pranayama that occurs during concentration on an internal or external object.”
Bryant
“The fourth [type of pranayama] surpasses the limits of the external and the internal”
Taimni
“That Pranayama which goes beyond the sphere of internal and external is the fourth (variety).”
Discussion
In sutra 2.50, Patanjali talked about three stages of pranayama – inhalation, exhalation, and breath retention. In sutra 2.51 again he talks about the ability to hold the breath. So, what’s the difference between the two? On reading different commentaries, one realizes that there is no consensus among commentators as to the exact nature of this “fourth pranayama”. The words “vishaya” and “akshepi” in the sutra have been translated and interpreted differently by different authors. Vyasa tries to clarify the difference by stating that whereas in the third type of pranayama, the breath retention happens by a single effort, in the fourth type, the breath retention happens gradually after long periods of practice.
… Continue reading »
By subhash, on February 18th, 2015 बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥
bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥
bāhya, external; ābhyantara, internal; stambha, restrained, suppressed; vṛttiḥ, movements; deśa, place; kāla, time; saṅkhyābhiḥ, and by number; paridṛṣṭaḥ, is manifest; dīrgha, long; sūkṣmaḥ, subtle
Sw. Satchidananda
“The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short.”
Bryant
“[pranayama] manifests as external, internal, and restrained movements [of breath]. These are drawn out and subtle in accordance to place, time, and number.”
Taimni
“(It is in) external, internal or suppressed modifcation; is regulated by place, time and number, (and becomes progressively) prolonged and subtle.”
Discussion
As we know, in the yoga sutras, Patanjali does not describe any specific pranayama practices. However, in the current sutra, he offers some of the variables that can be used in developing different pranayama techniques. Three attributes of a breathing cycle are mentioned – inhalation (ābhyantara vr̥ttiḥ), exhalation (bāhya vr̥ttiḥ) and breath retention (stambha vr̥ttiḥ). The breath retention (stambha) can be applied after inhalation, or exhalation, or any time during the breathing cycle. As mentioned while discussing the previous sutra, the Sanskrit terms used for the four phases of breathing in the modern yoga literature are – pūraka (inhalation), rechaka (exhalation), antara-kumbhaka (retention after inhalation), bāhya-kumbhaka (retention after exhalation). The term vritti is used in this sutra to imply the various attributes of breathing, as listed.
The variables that can be used in managing these attributes are given as desha (location), kāla (time duration) and samkhyā (number). As per the commentators, these three can have the following interpretation:
Desha (location)
- Maintaining awareness on some physical location in the body while practicing pranayama – e.g., one of the chakra locations (navel, heart, throat, third eye location etc.); tip of the nose, forehead; crown of the head etc.
- Breathing through one or both nostrils
- Awareness outside the body – how far the breath goes when you exhale
- Awareness inside the body – during inhalation, become aware of the flow through the nostrils, the bronchial cavity, all the way down to the lungs; during exhalation , feel the flow out from the lungs, through the bronchial cavity and out through the nostrils
Kāla (time) – duration of each inhalation, exhalation and retention. For example, in the practice of Kapalabhati, the duration of each breath is short (in my class, typically 70-80 breaths per minute). On the other hand, while practicing Nāḍī shuddhi (alternate nostril breathing), we try to make each breath as long as comfortable. Typically, with practice, while maintaining a ratio of 1:2, you can achieve a duration of about 8-10 seconds for inhalation and about 16-20 seconds for exhalation.
Samkhyā (number) – Number of repetitions for a given pranayama practice. For example, for Kapalabhati, you may start out with about 50 breaths per round and, over time, build up to about 120 breaths per round (or even higher).
When we can vary and control the inhalation, exhalation and retention with close attention (paridṛṣṭa) to the three variables – desha, kāla and samkhyā, the breath can become very long (dīrgha) and subtle (sūkshma). For example, when the breath becomes very subtle, you may not feel the flow of exhalation even a few mm away from the nostrils.
Based on the variables presented by Patanjali, a large number of pranayama practices have evolved over time. The most commonly referenced text for pranayama, and other yoga practices, is the Haṭha Yoga Pradīpikā. This text, which is believed to be about 600-800 years old, contains several basic pranayama techniques and some that are based on breath retention (kumbhaka). Some of the more recent books on pranayama available today are from BKS Iyengar, Bihar School of Yoga, Swami Sivananda, kaivalyadhama, to name a few.
In the classes that I teach, I offer the following set of six pranayama practices which I believe should form the basic core of your pranayama routine:
- Kapālabhāti
- Bhastrikā (bellows breath)
- Ujjāyi pranayama
- Nāḍī Sañcālana (rapid breathing)
- Bhrāmarī (humming bee pranayama)
- Nāḍī Shuddhi (a.k.a. Anuloma Viloma) (alternate nostril breathing)
In the pranayama programs that I offer, I teach several other techniques as well. Once you build your core practice, you can add many other techniques to your daily routine from time to time.
By subhash, on February 18th, 2015 तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥
tasmin sati = on its attainment (of a steady and comfortable asana); shvaasa = inhalation; prashvaasayoh = exhalation; gati = movement; vichChedaH = regulation; praaNaayaamaH = pranayama (breath control)
Sw. Satchidananda
“That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama.”
Bryant
“When that (asana) is accomplished, pranayama, breath control, (follows). This consists of the regulation of the incoming and outgoing breaths.”
Taimni
“This having been (accomplished) Pranayama which is cessation of inspiration and expiration (follows).”
Aranya
“That (Asana) Having Been Perfected, Regulation Of The Flow Of Inhalation And Exhalation Is Pranayama (Breath Control).”
… Continue reading »
By subhash, on February 18th, 2015 ततो द्वन्द्वानभिघातः॥४८॥
tato dvaṅdva-an-abhighātaḥ ॥48॥
tatah = consequently; dvandva = by the opposites; anabhighaataH = not afflicted
Sw. Satchidananda
“Thereafter, one is undisturbed by the dualities.”
Bryant
“From this, one is not afflicted by the dualities of the opposites.”
Taimni
“From that no assaults from the pairs of opposites.”
Discussion
In the previous two sutras we learned how to make the asana steady and comfortable. The present sutra tells us that when the asana has been mastered, we can get over any influence from the pairs of opposites. These pairs of opposites can include heat and cold, hunger and thirst, pleasure and pain etc. This freedom from the pairs of opposites is a direct result of the effort and concentration involved in making the asana firm and comfortable. In mastering the asana, we have been focusing either on the experience of the asana or meditating on the “ananta” (infinite) which can free the mind from bodily sensations of heat and cold etc., as well as any mental distractions like hunger and thirst, honor or dishonor etc. This freedom from the dualities will also be helpful in our practices of pranayama, pratyahara (sense withdrawal) and finally meditation and samadhi. It will also help us develop a strong will-power so necessary for undertaking long periods of meditation.
Does this sutra imply that we can completely eliminate our need for food or drink? I don’t believe so. It just means that while we are in meditation we will not be distracted by these dualities of life (“dvandvas”). In general, I believe that by mastering the asana as given in sutras 2.46 and 2.47, we will become much less sensitive to any influence from these pairs of opposites.
By subhash, on January 19th, 2015 प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥४७॥
prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥
prayatna=effort; shaithilya=relaxation; ananta=the infinite, cosmic serpent ‘shesha’; samaapattibhyaam=absorption of mind
Sw. Satchidananda
“By lessening the natural tendency for restlessness and by meditating on the infinite, posture is mastered.”
Bryant
“[Such posture should be attained] by the relaxation of effort and by absorption in the infinite.”
Taimni
“By relaxation of effort and meditation of the ‘ Endless ‘ (posture is attained).”
Discussion
The previous sutra (2.46) defined asana as “steady and comfortable”. The present sutra tells us how to get to that state of being steady and comfortable. There are two parts to the statement. The first part is “prayatna shaithilyam” which means letting go of any effort and just loosening and relaxing the body. For the second part “ananta samapatti” commentators have offered multiple interpretations.
As mentioned previously, the word “asana” literally means a sitting posture. However, in the present usage all the yoga postures practiced in a yoga session are also called asanas. As such, both the sutras 2.46 and 2.47 now apply to all the asanas, not just the sitting, meditative postures. By letting go of effort, we are allowing the body to find its own, naturally relaxing position. This will lead to stability of the body – no shaking, trembling, moving etc.
The word “ananta” in the second part has been interpreted differently by various commentators. The literal meaning of the word is “infinite” or “vastness”. Vyasa, in his commentary, simply states that one should meditate on the “infinite” to get into that joyful state of the asana. When you meditate on the infinite, you can lose track of body awareness which will make your asana a joyful experience.
Another meaning of ananta is the mythical thousand-hooded snake that is supposed to be holding the whole earth in a steady state. By meditating on the steadiness of earth on the snake, you can maintain steadiness of the body.
Ananta is also equated with the three and a half coiled kundalini serpent that is supposed to lie at the “muladhara chakra” at the base of the spine. By meditating on this kundalini at the muladhara chakra will also help you make your posture stable and comfortable.
Another interpretation of “ananta samapatti” is to get into a state of very deep absorption into the overall experience of the asana. This will apply to all the asanas practiced, including the sitting postures. The experience of the asana can be at multiple levels – physical, mental, emotional and even spiritual. We can meditate deeply at any of these levels of experience which will also help us get into a stable and comfortable posture.
The eventual goal of all yoga practices is to sit and meditate for long periods of time so we can finally attain the state of “chitta-vritti-nirodha” (total cessation of the fluctuations in the mind) which has been defined by Patanjali as the goal of yoga in sutra 1.2.
By subhash, on December 13th, 2014
 Padmasana (Lotus Pose)
स्थिरसुखमासनम्॥४६॥
sthira-sukham-āsanam ॥46॥
sthira = steady; sukham = comfortable; aasanam = posture
Sw. Satchidananda
"Asana is a steady, comfortable posture."
Asana is that meditative posture that brings comfort and steadiness. If our body is not strong and flexible, then sitting in one pose will not remain steady or comfortable for any length of time. After a short time, the knees, spine or the shoulders etc. will begin to hurt.
The science and the practice of Hatha Yoga evolved to allow us to develop the requisite strength, flexibility, endurance and balance so we could stay in the meditative posture for a long time. The stiffness and tension in the body is caused by physical (chemical) and mental toxins that get deposited in the body. Improper diet and lack of proper exercise is the main cause for the deposit of toxins in the body.
… Continue reading »
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