Main abbreviations are as follows (for a fuller list, see the general introduction to the commentary):
B Bouanchaud, The Essence of Yoga
D Patanjali's Yogasutras, translated by TKV Desikachar
H Swami Hariharananda Aranya, Yoga Philosophy of Patanjali (translated by P.N. Mukerji)
S The Yoga Sutras of Patanjali, translation and commentary by Sri Swami Satchidananda
T IK Taimni, The Science of Yoga
V Vyasa's Yoga Bhasya, as translated by PN Mukerji in Swami Hariharananda Aranya, Yoga Philosophy of Patanjali
YS 2.29
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo 'ṣṭāvaṅgāni
yama -
Translations:
[B] The eight limbs of yoga re: respect towards others, self-
[D] There are eight components of yoga. These are: 1)
[H] Restraint,
observance, posture, regulation of breath, withholding of senses, fixity, meditation
and perfect concentration are the eight means of attaining yoga.
[S] The eight limbs
of yoga are abstinence, observance, posture, breath control, sense withdrawal, concentration,
meditation, contemplation/absorption or superconscious state.
[T] Self-
Commentary:
Detailed analysis and commentary on these "eight limbs" will appear in commentary on the relevant sutras. Here, the main point to make is that these are given in a carefully structured sequence, beginning with our relationship with the external world (yama) and ending with the subtler aspects of our own being (samādhi). However, it is erroneous to think that we have to begin with yama, and only proceed to niyama once mastery of yama is achieved and so on. There are no set rules, but B gives the most likely order that is followed by yoga practitioners:
Posture, practice and breath control form the core of a beginner's practice, and lead to improved relations with others and within oneself;
Proficiency in posture, practice and breath control lead to an ability to control sensory perceptions, actions and thoughts;
Finally, the last two limbs become accessible.
ahiṃsāsatyāsteyabrahmacaryāparigrahāḥ yamāḥ
ahiṃsā -
Translations:
[B] The principles of respect for others include nonviolence, truth, honesty, moderation,
and non covetousness.
[D] Yama comprises 1) consideration towards all living things,
especially those who are innocent, in difficulty, or worse off than we are; 2) right
communication through speech, writings, gesture and actions; 3) non-
[H] Non-
[S] Yama consists of non-
[T]
Commentary:
B's analysis (p. 109) is very useful. As he points out, the five yamasconcern relationships with others, but also include relationship with the self. They are given in order of importance, the most important (ahiṃsā) coming first, and in a sense including all the others.
D as usual is very practical in his approach. He says, "How we exhibit these qualities and how we strive for them depends inevitably on our social and cultural background, our religious beliefs and our individual character and potential. But their representation in an individual is a reflection of the extent to which the obstacles in the mind are at work."
There may be times when you have to sacrifice one of these principles in order to implement another. For example, do you tell a person with terminal cancer the truth about his/her condition if that person lacks mental and spiritual strength and you are concerned about the psychological pain the truth may cause?
The commentators generally discuss each yama in turn. Some salient points follow:
ahiṃsā -
Of satya, V says, "Words uttered for the purpose of communicating one's thoughts
to others are true provided they do not appear deceitful, delusive and meaningless
to the listeners. The words should, however, be uttered not for inflicting harm on
creatures but for their benefit." On this point, H comments, "When speaking the truth
is likely to harm another, silence is advisable. Untruth should not be spoken even
with the best of motives; half-
"Steya", says V, "means unlawfully taking things belonging to others. Asteya is abstention from such tendencies even in one's mind." B amplifies the word "things" by saying that they can be "material, intellectual or any other kind." So you don't adopt someone else's ideas without saying whose ideas they are, any more than you help yourself to someone else's money. And, as H says, you should also try to give up even the desire for such things.
Brahmacarya is a word which produces an interesting diversity of comment. V says simply that it means "suppressing the urge of the sexual organ and of the activities of the organs leading to it." H also sticks to defining continence as control of the sexual urge. However B widens the definition to "a respect for moderation…on the profane and religious levels," adding that it's a matter of balancing "actions, desires, thoughts and feelings" and channelling them towards the goal of yoga. It's probably more sensible, especially for a westerner novice, to regard brahmacarya as not indulging in, or craving for, any forms of sensual enjoyment, for the simple reason that such indulgence or craving naturally provoke samskāras and the citta vṛtti that yoga is intended to reduce. T gives some practical advice. It's impossible to live in the world without feeling some sensual pleasure; so what we should work towards is a reduction of "the craving for the repetition of the experiences which involve pleasurable sensations."
V defines aparigrahāḥ as "to desist from taking or coveting things, seeing that getting and keeping them involve trouble…." H adds, "Besides, possessing them leaves latent impressions of longing for them and thus causes sorrow in future…. To preserve wealth without utilising it for the good of others is sheer selfishness and lack of sympathy for others' need and distress." T says you spend time and energy in accumulating things, looking after them, worrying about losing them and even leaving them behind when you die. "No one who is at all serious about the solution of the deeper problems of life can afford to squander his limited resources in this manner."
YS 2.31
jātideśakālasamayānavacchināḥ sārvabhaumā mahāvratam
jāti -
Translations:
[B] When unaffected by social or geographic considerations, or considerations of
time or circumstances, these principles are universal. They are the supreme ideals.
[D] When the adoption of these attitudes to our environment is beyond compromise,
regardless of our social, cultural, intellectual or individual station, it approaches
irreversibility.
[H] However, these (become a) great vow when they become universal,
being unrestricted by any consideration of class, place, time or concept of duty.
[S]
These Great Vows are universal, not limited by class, place, time or circumstance.
[T]
These (the five vows), not conditioned by class, place, time or occasion and extending
to all stages constitute the Great Vow.
Commentary:
to follow
śaucasaṅtoṣatapaḥsvādhāyeśvarapraṇidhānāni niyamāḥ
śauca -
Translations:
[B] The five personal principles of positive action are purity, contentment, a disciplined
life, study of the sacred texts and worship of God.
[D] Niyama comprises 1) cleanliness
or the keeping of our bodies and our surroundings clean and neat; 2) contentment
or the ability to be comfortable with what we have and what we do not have; 3) the
removal of impurities in our physical and mental systems through the maintenance
of such correct habits as sleep, exercise, nutrition, work and relaxation; 4) study
and the necessity to review and evaluate our progress; 5) reverence to a higher intelligence
or the acceptance of our limitations in relation to God the all-
[H] Cleanliness,
contentment, austerity (mental and physical discipline), study of scriptures and
chanting of mantras, and devotion to God are the Observances.
[S] Niyama consists
of purity, contentment, accepting but not causing pain, study of spiritual books
and worship of God [self-
[T] Purity, contentment, austerity, self-
Commentary:
The last three niyamas were first mentioned in YS II.1, where they were put forward
as a basic starting point for the aspirant. Here, in YSII.32, they form part of a
much wider picture, being presented as essential parts of a regular practice (yamasand
yamas together). At this point it is useful to go back to YS II.1, re-
What B says about śauca is similar to the comments of V, H and T (although T goes on for over 3 pages). "Purity, physical as well as mental, is our first duty to the body and to the mind." He also says that purity is the most important niyama and produces all the others, in that it leads to contentment, which then enables respect for a disciplined life, after which it becomes fruitful to study sacred texts and thus facilitates worship of a higher force.
The root of saýtoṣa is tuṣ = to be content. Obviously contentment is very important for anyone wishing to cultivate an untroubled mind. However it's not a passive thing. It has to be practised by meditating on the thought, "What I have got is enough." And, as B says, the real test is to be content when circumstances are unfavourable.
The usual translation of tapas is "austerity". Its root is tap = to heat, and the
idea is of burning off dross to leave pure gold behind. You can begin with simple
āsana and breathing exercises, gradually adding mental and spiritual exercises, and
thus develop a strong self-
Svādhyāya is the study of sacred texts (including reading, reciting or chanting) with the purpose of developing an awareness of self. This development is the result of constant reflection on the nature and meaning of these texts. The exact identity of such texts will depend on the student's own spiritual adherence. Obviously, the Yoga Sutras are of crucial importance; other texts might include any of the Bhagavad Gita, Upanishads, Bible, Koran, Dhammapada, etc. Different people will identify other texts which they find to have special resonance for them personally.
īśvarapranidhāna is usually translated as "worship of God". V, H, S and T are content
to refer to the worship of God without comment. However B is well aware of the problems
this may constitute for the agnostic westerner. He says, "Worship is an attitude
of accepting what transcends us -
YS 2.33
vitarkabādhane pratipakṣabhāvanam
vitarka – discursive thought, negative thoughts, doubt; bhādane – bondage, inhibiting, when disturbed by, oppression; pratipakṣa – opposite, opposite thoughts, opposite side; bhāvanam – cultivation, state of mind
Translations:
[B] When harassed by doubt, cultivate the opposite mental attitude.
[D] When these
attitudes are questioned, self-
[H] When these restraints and observances are inhibited by perverse
thoughts the opposites should be thought of.
[S] When disturbed by negative thoughts,
opposite [positive] ones should be thought of. This is pratipaksha bhavana.
[T] When
the mind is disturbed by improper thoughts constant pondering over the opposites
(is the remedy).
Commentary:
S offers very practical advice on this topic. He says that, for example, when we find ourselves governed by thoughts of hatred, we should think of love. If that is difficult, we should go and join people we love, and thus allow feelings of love to make us forget the hatred. That is, change our environment. In fact, he says, you don't need physically to take yourself somewhere else: you can get rid of the feelings of hatred by contemplating a loved picture or reading a loved text. This is very practical advice.
D takes a slightly different approach. He says that when we find ourselves in a situation
of this type we need to “look before we leap” -
This approach is closer to the advice given by V. He says that when someone feels
hatred and is likely to take violent action in pursuit of that hatred, he should
“encourage contrary thoughts”. He should remember that when he took up a life of
yoga, as a way of breaking free of the death-
YS 2.34
vitarkā hiṃsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānantaphalā iti pratipakṣabhāvanam
vitarkāḥ – discursive thought, negative thoughts, doubt; hiṃsā – harming, doing evil, violent; ādayaḥ – etcetera; kṛta – done (by oneself), kārita – caused to be done; anumoditāḥ – approved, permitted; lobha – lust, greed (esp. for wealth); krodha – anger, passion; moha – delusion, bewilderment; pūrvakāḥ – consisting of, connected with, caused by; mṛdu – mild; madhya – medium; adhimātrāḥ – intense; duḥkha – dissatisfaction, suffering, pain; ajñāna – ignorance; ananta– eternal, infinite; phalāḥ – fruits of, result of; iti – thus, so; pratipakṣa – opposite, opposite thoughts, opposite side; bhāvanam – cultivation, state of mind
Translations:
[B] Cultivating the opposite mental attitude is realizing that it is our own impatience,
greed, anger, or aberration that leads us to think, provoke, and approve conflicting
thoughts, such as violence. The intensity of such thoughts may be weak, medium or
strong, but their consequences, ever self-
[D] For example, a sudden rush to act harshly, or encourage or approve
of harsh actions can be contained by reflecting on the harmful consequences. Often
such actions are the results of lower instincts such as anger, possessiveness, or
unsound judgement. Whether these actions are minor or major, reflection in a suitable
atmosphere can contain our desires to act in this way.
[H] Actions arising out of
perverse thoughts like injury etc. are either performed by oneself, got done by another
or approved; performed either through anger, greed or delusion; and can be mild,
moderate or intense. That they are the causes of infinite misery and unending ignorance
is the contrary thought.
[S] When negative thoughts such as violence, etc. are caused
to be done or even approved of, whether incited by greed, anger or infatuation, whether
indulged in with mild, medium or extreme intensity, they are based on ignorance and
bring certain pain. Reflecting thus is also pratipaksha bhavana.
[T] As improper thoughts,
emotions (and actions) such as those of violence, etc, whether they are done (indulged
in), caused to be done or abetted, whether caused by greed, anger or delusion, whether
present in mild, medium or intense degree, result in endless pain and ignorance;
so there is the necessity of pondering over the opposites.
Commentary:
As D says, hasty action can land us in situations we'd rather not be in, so it's a good idea to have second thoughts before doing anything. S agrees, also saying that hasty action can in itself be the cause of ignorance and misery. Moreover, “We need not even cause the pain directly for the reaction to occur. We can effect this just by approving of another's painbearing actions due to our own avariciousness, anger or ignorance.”
B is more interested in the problems caused when the yamas are in conflict with one
another, creating a difficulty in knowing what best to do. As he says, P “proposes
analyzing the origin, cause, strength and negative results of confusion. These different
elements can combine in numerous ways that correspond to the causes of suffering
(II.3). This excellent method enables us to reverse the causes of suffering by accepting
the negative value of our attitude; appreciating its gravity; searching for the feeling
at its origin; determining our own shares of responsibility; and lastly, meditating
on the never-
As V points out, for each bad thought or deed, there are three ways in which harm can be done, three causes of each of these (making 27), and three kinds of intensity (making a grand total of 81 varieties of injury)! When you realise that there are many different types of bad thoughts and deed, the potential for harm is enormous! As he says in conclusion, “Thinking thus of the inevitable evil effects of perverse thoughts and deeds, the mind should never again be engaged in them. Perverse thoughts are to be forsaken through their contrary thoughts.”
YS 2.35
ahiṃsāpratiṣṭhāyāṃ tatsaṅnidhau vairatyāgaḥ
Translations:
[B] Around one who is solidly established in nonviolence, hostility disappears.
[D]
[H]
[S] In the presence of one firmly established in non-
[T]
Commentary:
YS 2.36
satya pratiṣṭhāyāṃ kriyāphalāśrayatvam
Translations:
[B] For one established in truth, the result fits the action.
[D]
[H]
[S] To one established
in truthfulness, actions and their results become subservient.
[T]
Commentary:
YS 2.37
satya pratiṣṭhāyāṃ kriyāphalāśrayatvam
Translations:
[B] All the jewels appear for one who is firmly set in honesty.
[D]
[H]
[S] To one
established in non-
[T]
Commentary:
YS 2.38
brahmacaryapratiṣṭhāyāṃ vīryalābhaḥ
Translations:
[B] Vitality appears in one who is firmly set in moderation.
[D]
[H]
[S] By one established
in continence, vigour is gained.
[T]
Commentary:
YS 2.39
aparigrahasthairye janmakathaṃtāsaṃbodhaḥ
Translations:
[B] One who perseveres on the path of noncovetousness gains deep understanding of
the meaning of life.
[D]
[H]
[S] When non-
[T]
Commentary:
YS 2.40
śaucātsvāṅgajugupsā parairasaṃsargaḥ
Translations:
[B] Purity protects one’s body and brings nonphysical relationships with others.
[D]
[H]
[S] By purification arises disgust for one's own body and for contact with other
bodies.
[T]
Commentary:
YS 2.41
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca
Translations:
[B] Then, purity, clarity and well-
[D]
[H]
[S] Moreover, one gains purity of sattva, cheerfulness of mind, one-
[T]
Commentary:
YS 2.42
saṃtoṣādanuttamaḥ sukhalābhaḥ
Translations:
[B] Contentment brings supreme happiness.
[D]
[H]
[S] By contentment, supreme joy
is gained.
[T]
Commentary:
YS 2.43
kāyendriyasiddhiraśuddhikṣayāttapasaḥ
Translations:
[B] By eliminating impurity, a disciplined life brings perfection and mastery to
the body and the eleven sense organs.
[D]
[H]
[S] By austerity, impurities of body
and senses are destroyed and occult powers gained.
[T]
Commentary:
YS 2.44
svādhyāyādiṣṭadevatāsaṃprayogaḥ
Translations:
[B] Union with the chosen divinity comes from the study of self through the sacred
texts.
[D]
[H]
[S] By study of spiritual books comes communion with one's chosen deity.
[T]
Commentary:
YS 2.45
samādhisiddhirīśvarapraṇidhānāt
Translations:
[B] Contemplation and its powers are attained through worship of God.
[D]
[H]
[S]
By total surrender to God, samadhi is attained.
[T]
Commentary:
sthirasukhamāsanam
sthira -
Translations:
[B] The posture is firm and soft.
[D] Asana must have the dual qualities of alertness
and relaxation.
[H] Motionless and agreeable form [of staying] is asana.
[S] Asana
is a steady comfortable posture.
[T] Posture [should be] steady and comfortable.
Commentary:
T points to the difference between hatha yoga and raja yoga in the use of āsanam.
"Hatha Yoga," he says, "is based on the principle that changes in consciousness can
be brought about by setting in motion currents of certain kinds of subtler forces
(praṇa, kundaliṇi) in the physical body. The first step in contacting the deeper
levels of consciousness is, therefore, to make the physical body perfectly healthy
and fit for the influx and manipulation of these forces. That is why such a strong
emphasis is laid on the preparation of the physical body…." And of raja yoga, he
says, "In rāja yoga, however, the method adopted for bringing about changes in consciousness
is based essentially on the control of the mind by the will and the gradual suppression
of the citta-
S makes essentially the same point -
D simply says that āsana and prāṇāyāma together are easier than yama and niyama for
the beginner -
B says, "In the West, the first approach to yoga is often though postures…. The Sanskrit
word translated as "posture" is linked to the seated position itself…. It introduces
other, deeper components of yoga, such as breath control and meditation, and prepared
the body and the mind for them." B also makes the interesting point that the root
of āsanais ās, which carries the idea of "being present in one's body -
YS2.47
prayatnaśaithilyānantasamāpattibhyām
prayatna -
Translations:
[B] The posture is attained by pacification through correct effort and contemplating
the infinite.
[D] These qualities can be achieved by recognising and observing the
reactions of the body and the breath to the various postures that comprise asana
practice. Once known, these reactions can be controlled step-
[H] By relaxation
of effort and meditation on the infinite (
[S] By lessening
the natural tentency for restlessness and by meditating on the infinite, posture
is mastered.
[T] By relaxation of effort and meditation on the 'Endless' (posture
is mastered).
Commentary:
V says, "By relaxation of the body āsana is perfected; this stops shaking of the limbs (which is an obstacle to Samādhi). Or, a mind fixed on the infinite brings about perfection (siddhi) of the āsana."
H refers to V's commentary on YS 3.46, from which it is clear that the āsanas in
mind are all seated āsanas-
S and T both explain ānanta as referring to the gravitational force or prāṇa śakti.S is helpful. He says, "If the body is still it is easy to make the mind still.... Through the body we can put a brake on the mind." He goes on to say that we can take a vow to do something, and keep the vow, come what may. If we do this, we become masters of our minds. T explains that ānanta is the great Serpent which, according to Hindu mythology, upholds the earth. It's the symbolic representation of the force which maintains the equilibrium of the earth and keeps it in its orbit round the sun. [He expands on this but I don't find what he says particularly helpful.]
B says these (pacification through effort and contemplation of the infinite) are two ways of perfecting āsana, but both have to work together. He explains what these two terms mean: "Pacification through effort is the effort to practise regularly, to adapt this practice to one's possibilities and progress, to reduce tensions accumulated in the body, … to be relaxed and free in action. . . . Contemplation of the infinite is awareness of an infinite dimension while the body remains still in a posture." B explains that ānanta is visualised as the serpent whose coils provide a soft bed for Vishnu to sleep on, while its head provides a firm and stable force for the universe. The key idea to understand is the interdependence of sthira and sukha, of pacification and contemplation.
YS2.48
tato dvaṅdvānabhighātaḥ
tataḥ -
Translations:
[B] As a result, one is invulnerable to dualism.
[D] When these principles are correctly
followed, Asana practice will help a person endure and even minimise the external
influences on the body such as age, climate, diet and work.
[F] Thence [comes] unassailability
by the opposites [found in Nature, such as heat and cold].
[H] From that arises immunity
from dvandvas or opposite conditions.
[R] Thence cessation of disturbance from the
pairs of opposites.
[S] Thereafter, one is undisturbed by the dualities.
[T] From
that no assaults from the pairs of opposites.
Commentary:
D says, "This is the beginning of the reduction of the effect of obstacles such as
misapprehension; for the body expresses what is in the mind. Practices such as āsana
begin to rectify the harmful consequences of the obstacles at the level of the body.
The well-
H says that the Yogin who has perfected the practice of āsana will not be affected by heat or cold, hunger or thirst. This is because the tranquillity that ensues from the steadiness of the body in Asana acts like a kind of anaesthetic.
B explains that we live in a perpetually moving universe, in which we are constantly pulled between opposing pairs such as cold and heat, love and hate, birth and death etc. This is what causes suffering. A correctly executed practice of postures develops in us a "judicious, adaptable attitude," which "makes it possible for us to avoid the avoidable and to better understand the inevitable."
T also mentions some other benefits of practising āsana:
1. Making the body healthy
and resistant to fatigue and strain.
2. Acquiring fitness for the practice of prāṇāyāma.
3. Development of will-
YS2.49
tasminsatiśvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ
tasmin -
Translations:
[B] Once this is reached, breath control is the regulation of inhalation and exhalation.
[D]
Prāṇāyāma is the conscious, deliberate regulation of the breath replacing unconscious
patterns of breathing. It is possible only after a reasonable mastery of Asana practice.
[H] That [āsana] having been perfected, regulation of the flow of inhalation and
exhalation is prāṇāyāma [breath control].
[S] That [firm posture] being acquired,
the movements of inhalation and exhalation should be controlled. This is prāṇāyāma.
[T] This having been [accomplished], prāṇāyāma which is cessation of inspiration
and expiration [follows].
Commentary:
S describes prāṇāas "the cosmic force without which nothing moves or functions".
T describes it as "the connecting link between matter and energy on the one hand
and consciousness and mind on the other." As T says, it is this vital force, rather
than the physical breath, that is being controlled in prāṇāyāma. Some mastery of
āsana is essential before practising prāṇāyāma, because it provides the necessary
physical well-
H has this to say: "Prāṇāyāma can be performed after āsana has been perfected. Prāṇāyāma
can be practised even before Asana has been perfected if the body becomes steady
in Asana and the mind is occupied with a sense of void, or any other form of tranquil
thought. Prāṇāyāma practised with a restless mind cannot be regarded as a part of
Yoga. Prāṇāyāma does not become conducive to samādhi unless steadiness of the body
and one-
T has a long note on prāṇāyāma. Having said that it is the "vital force" rather than
the physical breath that is being controlled in prāṇāyāma, he then says that since
there is a close connection between the breath and prāṇa, it's posible to manipulate
prāṇa by manipulating the breath. After warning against "dabbling" in prāṇāyāma without
the help of a competent teacher, he makes the following points:
1. Deep breathing
has nothing to do with prāṇāyāma and may therefore be practised safely as a way of
increasing oxygen intake.
2. Alternate nostril breathing affects the flow of prāṇaand
purifies the pranic channels, leading to lack of irritation and tranquillity.
3.
Retention of breath (kumbhaka) affects the flow of prāṇa and allows the yogi to gain
increasing control over the pranic currents. T adds that it is not only necessary
to master Asana but also to acquire some proficiency in the practice of yama-
"It must be clearly understood that these things are not meant for people who are leading the ordinary life of the world with all its desires and indulgences and who naively want the peace and bliss of the inner life as an addition to their multitudinous enjoyments in the outer world." T stresses that these "eight limbs" must be taken as progressive stages, each one requiring a degree of perfection before advancing to the next one.
[But note that other teachers will say that it is possible to begin with āsana rather
than Yama-
YS2.50
bāhyābhyantarastambhavṛttirdeśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ
bāhya -
Translations:
[B] The phases of breathing are exhalation, inhalation, and suspension. Observing
them in space, time, and number, one is able to render breathing more harmonious
in duration and subtlety.
[D] It involves the regulation of the exhalation, the inhalation
and the suspension of the breath. The regulation of these three processes is achieved
by modulating their length, and maintaining this modulation for a period of time
as well as directing the mind into the process. These components of breathing must
be both long and uniform.
[H] That [prāṇāyāma] has external operation, internal operation
and suppression. These, again, when observed according to space, time and number
become long and subtle.
[S] The modifications of the life-
[T] [It is in] external, internal or suppressed modification;
is regulated by place, time and number, [and becomes progressively] prolonged and
subtle.
Commentary:
B's commentary provides a very clear and easy-
T emphasises the importance of gradual progress in kumbhaka (breath retention).
H has several pages of commentary, which goes into much greater detail about prāṇāyāma.
However I feel that -
· external operation -
· internal
operation -
· suppression -
S says, "By regulating the prāṇa, we regulate our minds, because the two always go together. If one is controlled, the other is automatically controlled as well." S stresses the importance of control and discipline in our lives.
YS2.51
bāhyābhyantaraviṣayākṣepī caturthaḥ
bāhya -
Translations:
[B] The fourth type of breath control transcends external or internal domains.
[D]
Then the breath transcends the level of the consciousness.
[H] The fourth prāṇāyāma
transcends external and internal operations.
[S] There is a fourth kind of prāṇāyāma
that occurs during concentration on an internal or external object.
[T] That prāṇāyāma
which goes beyond the sphere of internal and external is the fourth [variety].
Commentary:
Rather a cryptic sutra. YS2.50 has referred to inhalation, exhalation and suspension of the breath. So what is this fourth type of breath? V says, "When external operation regulated by space, time and number us mastered it can be transcended by skill acquired through practice. Internal operation also, similarly regulated, can be transcended through practice. After proficiency is attained through practice, both these operations become long and subtle. Gradual suspension of external and internal operations, after these are mastered through practice as stated above, is the fourth prāṇāyāma. Suppression of movement with one effort, without considering space, etc., is the third prāṇāyāma. When regulated by space, time and number it becomes long and subtle. After acquiring proficiency in observing space etc. during inhalation and exhalation, gradual suspension of movement transcending them is the fourth prāṇāyāma. This is the difference between the third and fourth prāṇāyāma."
H gives a long and detailed explanation of how this fourth type of prāṇāyāma is to
be practised, by gradually working towards it. He also adds several important caveats
-
B and S also emphasise the transcendent nature of this fourth type of prāṇāyāma.
S says it happens automatically, just by concentrating the mind on a chosen object
or idea. "When the mind comes to a standstill, the prāṇa automatically does the same."
But he also reminds us that this is a state that has to be worked towards:-
B suggests that it can follow from daily practice of prāṇāyāma, after which one sits quietly for some time, "meditating on the breath at its source, which is the heart…. It is a state of accomplishment in breath control, of peace, and of deep calm not issuing from the will."
T draws attention to the fact that P has not given practical details, saying that such matters are more safely left to the guruto teach in person to his student.
tataḥ kṣīyate prakāśāvaraṇam
tataḥ -
Translations:
[B] Then, all that veils clarity of perception is swept away.
[D] The regular practice
of prāṇāyāma reduces the obstacles that inhibit clear perception.
[H] By that the
veil over manifestation [of knowledge] is thinned.
[S] As its result, the veil over
the inner Light is destroyed.
[T] From that is dissolved the covering of light.
Commentary:
This sutra explains the benefits of prāṇāyāma. Prakāśarepresents the "light" of the mind, i.e. buddhi. Prāṇāyāmareduces impurities in the energy system.
V says, "In the case of the Yogin engaged in practising prāṇāyāma, the karma which shuts out discriminative knowledge dwindles away."
H explains that "The practice of prāṇāyāma separates one's I-
B draws the parallel between āsana and prāṇāyāma: "The body reaches equilibrium through posture practice. Through breath control, the mind itself reaches equilibrium." This leads to greater lucidity, and prepares the student for "the last three parts of yoga." [By which he means dhāraṇā, dhyāna, samādhi.]
YS2.53
dhāraṇāsu ca yogyatā manasaḥ
dhāraṇāsu -
Translations:
[B] And thought becomes fit for concentration.
[D] And the mind is now prepared for
the process of direction towards a chosen goal.
[H] The mind acquires fitness for
dhāraṇā.
[S] And the mind becomes fit for concentration.
[T] And the fitness of the
mind for concentration.
Commentary:
Rajas and tamas in the energy system are reduced by prāṇāyāma, and so
the mind is prepared for dhāraṇā.
H defines dhāraṇā as "fixity of mind on an internal region of the body," and adds that since this is what you are in fact doing during prāṇāyāma, this allows you the opportunity to develop this ability.
B explains that in Hindu philosophy, thought (manas) is a component of the mind and one of the eleven sense organs (see YS 2.18). It is prepared, through prāṇāyāma, to achieve the higher state of prāṇāyāma.
T's note is unusually short but worth quoting in full: "The second result of prāṇāyāma
practice is that it prepares the mind for the practice of Dhāraṇā, Dhyāna and Samādhi
-
YS2.54
svaviṣayāsaṃprayoge cittasya svarūpānukāra ivendriyāṇāṃ pratyāhāraḥ
sva -
Translations:
[B] Withdrawal of the senses occurs when the sensory organs, independent of their
particular objects, conform to the nature of the mind.
[D] The restraint of senses
occurs when the mind is able to remain in its chosen direction and the senses disregard
the different objects around them and faithfully follow the direction of the mind.
[H] When separated from their corresponding objects, the organs follow, as it were,
the nature of the mind, that is called pratyāhāra [restraining of the organs].
[S]
When the senses withdraw themselves from the objects and imitate, as it were, the
nature of the mind-
[T] Pratyāhāra or abstraction is, as
it were, the imitation by the senses of the mind by withdrawing themselves from their
objects.
Commentary:
V's definition of pratyāhāra: "Due to lack of contact with their corresponding objects, the senses as it were, imitate the nature of the mind, i.e. like the mind which has suspended its functions, they also cease their functions, rendering unnecessary the application of other means for the control of the senses. Just as bees follow the course of the queen bee and rest when the latter rests, so when the mind stops the senses also stop their activities. This is pratyāhāra."
S says, "When the mind is withdrawn from the sense objects, the sense organs also
withdraw themselves from their respective objects and, thus, are said to imitate
the mind. If the senses are allowed to see outside, they try to grasp pictures of
the outside world. If they are turned inward, they will see the purity of the mind
and won't take the colour of the world outside.
"The senses are like a mirror. Turned
outward, they reflect the outside; turned inward, they reflect the pure light. By
themselves the senses are innocent, but when allowed to turn outside they attract
everything and transfer those messages to the mind, making it restless. Turned inward,
they find peace by taking the form of the mind itself."
There are eleven senses in Indian philosophy, as follows:
5 senses of perception
· hearing
· touch
· sight
· taste
· smell
5 senses of action
· speech
· sensory apprehension
· locomotion
· excretion
· generation
·AND the lower mind (manas), which co-
The senses of perception are the instruments that serve the mind, which is free to receive messages and control the activity of the sense organs of action.
B says, "Once we reach the state of concentration necessary for a more subtle research than the mere satisfaction of the senses, this capacity to accept or leave external situations in abeyance occurs spontaneously." So the result of pratyāhāra. is that we gain control of the senses.
T says, "If we examine our mind at any time when we are not making any particular mental effort we shall find that the mental images which are present and changing constantly may be divided into the following three categories:
1. Ever-
2. Memories of past experiences floating in the mind.
3. Mental images connected with anticipation of the future.
"(2) and (3) are wholly mental, not depending upon any objective reality outside
the mind while (1) are the direct result of contact with the outer world. The object
of pratyāhāra. is to eliminate (1) completely from the mind, thus leaving only (2)
and (3) which are then mastered through dhāraṇā and dhyāna. Pratyāhāra imposes, as
it were, a shutter between the sense-
In reply to anyone wondering if it is really possible to completely sever the connection
with the world outside, T says that it's not only possible but absolutely essential
to do this if you want to tread "the higher stages of the yogic path." However he
emphasises (again -
YS2.55
tataḥ paramā vaśyatendriyāṇām
tataḥ -
Translations:
[B] It is then that the senses are perfectly mastered.
[D] Then the senses are mastered.
[H] That brings supreme control of the organs.
[S] Then follows supreme mastery over
the senses.
[T] Then follows the greatest mastery over the senses.
Commentary:
V cites the statement of the Yogin Jaigīṣavya, that "When the mind becomes one-
H comments, "If the function of the senses can be stopped along with suspension of
the activities of the mind, whenever desired, that is the best form of sense-
S says, "By the proper practice of pratyāhāra, your senses come fully under control." Both he and B stress the liberation that such mastery will bring.
As B says, "Action is both correct and spontaneous, since the eleven sense organs have returned to their real function as instruments. An object no longer attracts a sense organ that, in turn, attracts the mind. Instead, the mind chooses freely and spontaneously to direct one of the sense organs towards an object. Such mastery does not mean indifference to other people. On the contrary it links one to a great breadth of views and to a refined sensitivity, perfectly adapted to improving human relations."