Yoga Praveça: Understanding Kleças and Duùkha

SASTRA University
‘PRIDE Course’
‘Yoga Praveça’
by
Yogäcärya Sridharan
Kleças Duùkha
‘Kleça’ comes from the root word ‘kliç’ which means 'to trouble’, ‘to cause pain’, to
torment’, to afflict’. That is why ‘Kleças’ are called ‘afflictions’, those which cause ‘pain’ or
‘suffering’.
The word for ‘pain’ is ‘Duùkha’. What is the relationship between Avidya and
Duùkha?,Every action that stems from Avidya always lead to one or another form of
Duùkha. Avidya is not easily perceivable, but Duùkha can be felt and experienced.
Duùkham
Du+Kha; Duñöaà=Corrupt/Pollute; Kha=Space, Brahma.
Duùkham is when the space where the God resides is full of smoke.
dÿ< ivpaPm< prveZmभूt< yt! pu{frIk< purmXys‡Swm!,tÇaip dÿ< ggn< ivzaek< tiSmn! ydNtStÊpaistVym!.
dahraà vipäpmaà paraveçmabhütaà yat puëòarékaà puramadhyasaðstham |
taträpi dahraà gaganaà viçokaà tasmin yadantastadupäsitavyam || (Mh Na Up)
In the citadel of the body there is the small sinless and pure lotus of the heart which is the
residence of the Supreme. Further in the interior of this small area there is the sorrow-less
Ether (Supreme Being). That is to be meditated upon continually.
sveR;am! àitkªltya vednIy< Ê>om!
sarveñäm pratikülatayä vedanéyaà duùkham
What is understood to be not favourable. The feeling that which takes me away from the
place of safety. The prospect of losing something good.
Duùkha is a feeling of being restricted.
A feeling of disturbance deep within us as if bound.
The dust lands on the skin is harmless, but even if a tiny particle gets into the eye it is very
painful.
Some one who is seeking clarity becomes sensitive and feels the suffering more.
Duùkham
yenaiभhta> àai[nStdp"atay àytNte tdœ Ê>om!
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yenäbhihatäù präëinastadapaghätäya prayatante tad duùkham
Pain is that affected by which people try to do away with it.
There is a constant by all living beings to do away with Duùkham.
Duùkham is divided based on the source as (1)“Ädhyätmikam,”=“I am responsible; (2)
Ädhibhautikam =the source is seen/Others, animals, etc; and (3) Ädhidaivikam = ‘Unseen
source/Nature”.
Duùkham
Origin of Duùkham or What causes Duùkham? (II.15)
pir[am tap s<Skar Ê>oE> gu[v&iÄ ivraexa½ Ê>omev sv¡ ivveikn>

pariëäma täpa saàskära duùkhaiù guëavåtti virodhäcca duùkhameva sarvaà vivekinaù
Pariëäma =Change, Result, Consequence
Täpa= Anxiety,Pain, suffering
Saàskära=Conditioning, Impressions
Duùkhaiù=pains (caused by the three above)
guëavåtti virodhäcca=Mental activities on account of conflict between the three guëäs
Duùkhameva=pain, misery only
Sarvaà=all, everything
Vivekinaù=to the discriminatory/enlightened.
To the discriminatory/enlightened all and everything is misery only, on account of the
pains resulting from change, anxiety and conditioning as also on account of conflicts
between the functioning of guëas and mental activities.
Pariëäma Duùkham
The whole world is constantly in a state of flux, change, by its very nature.
The objects which gives pleasure to us and the senses through which we enjoy them are
subject to change. The more we try to satisfy them the more it demands and causes pain.
(Camel eating thorns)
The object that gave pleasure yesterday has turned to be a source of pain today. Example:
Air-conditioner (Summer and Winter)
What gave pleasure yesterday gives pain today due to change in us. Example: Sugar for
diabetes.
Satisfying the senses through enjoyment has limitation and also leads to endless sorrow
in pursuit of the objects is the realization of the Viveki.
Täpa Duùkham
Täpa means ‘heat’ , ‘pain, ‘suffering.
Often there is a state of anxiety at the very idea whether we will lose the thing which we
are enjoying.
This could be related to anything like money, power, relationship, etc.
This is immediate like ‘thirst’.
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There is a constant effort in us to have pleasure or avoid pain. This results in excessive
desire and confusion.
Object is present, but not able to enjoy
Saàskära Duùkham
Saàskära means ‘impressions’, ‘conditioning’ ‘habituation’.
The pain caused due to inability to adjust ourselves to new environment which are due to
changes.
Can’t wake up without the usual cup of coffee and the Hindu paper.
Even if the object is not present, the very thoughts gives pain.
Guëavåtti virodha Duùkham

The three guëäs act in a way that at some point of time one guëa will predominate the
other two.
However, a situation at work will call for the predominance of a particular guëa which
may be under pressure from another oppositing guëa(s) and that will cause suffering.
(Want to Study, Sleep overtakes; Want to Sleep but unable to, due to mind being active.)
Example: Arjuna in Mahäbhäratha just before the commencement of war.
Of the three guëas, i.e. Sattva, Rajas and Tamas, Rajas and Tamas are responsible for
Duùkha and Sattva alone can cause ‘no Duùkha’. It is the cause of happiness.
Duḥkhālayam
māmupētya punarjanma duḥkhālayamaśāśvatam.
nāpnuvanti mahātmānaḥ saṅsiddhiṅ paramāṅ gatāḥ৷৷8.15৷৷
As a result of reaching Me, the exalted ones who have attained the highest perfection do
not get rirth which is an abode of sorrows and which is impermanent. (Bhagavad Gétä
VIII.15)
‘Duhkhasamyogaviyogam yogasaïjïitam’-
Yoga is that state which is free from the contact of pain. (Bhagavad Gétä VI.23)
Duhkham
One of the four symptoms
Ê>o daEmRnSy A¼mejyTv ñasàñasa iv]ep सहभुवः
duùkha daurmanasya aìgamejayatva çväsapraçväsä vikñepa sahabhuvaù (I.31)
Pain (mental discomfort), negative thinking (depression), lack of control over the limbs of
the body, uncontrolled breathing, are the symptoms, co-exist with a distracted mind.
Nine interruptions
Vyaix STyan s<zy àmad AalSy Aivrit æaiNtdzRn AlBxÉUimkTv AnviSwtTvain icÄ iv]epa> te
ANtraya>
vyädhi styäna saàçaya pramäda älasya avirati bhräntidarçana alabdhabhümikatva
anavasthitatväni citta vikñepäù te antaräyäù (I.30)
Vyädhi =illness Bhräntidarçana=delusion, erroneous view
Styäna =languor, idleness (physical) Alabdhabhümikatva=lack of perseverance
Saàçaya =doubt, indecision Anavasthitatväni=regression
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Pramäda= negligence
Älasya= sloth, laziness (psychological)
Avirati= lack of detachment, worldly mindedness
Citta vikñepäù= mental disturbances
Te=they (are)
Antaräyäù= interruptions
These factors are obstacles to mental clarity because they create mental disturbances and
encourage distractions.
What are the nine interruptions to developing mental clarity?

Illness: Physical and Mental. xaturskr[vE;<ym!! dhäturasakaraëavaiñaàyam’- “Illness is
vitiation of the humours, secretions and the organs of the body.” “Humours are Väta, Pitta
and Kapha’. These are related to the three guëas.
Mental stagnation/Dullness: Apparently physically healthy, but disinclination to take up
any work. Chronic Fatigue Syndrome more phycological in nature.
Doubt/lack of foresight: Whether move this way or that way? Mind oscillates. Doubt
whether to continue or not.
Negligence/Carelessness: Lack of enthusiasm to achieve. Operating under comfort zone.
Not serious about yoga practice. (lack of abhyäsa)
What are the nine interruptions to developing mental clarity?

5. Laziness: Feeling of heaviness at the physical and mental levels and thereby unable
to take up further action. (lack of abhyäsa)
6. Overindulgence: Yielding to temptations. Lack of detachment (avairagya)
7. Illusions about one’s true state of mind/Delusion: Small achievements are taken to be
final achievements (misapprehension)
8. Lack of perseverance: Dropping practice in between. Interruptions in practice.
9. Regression: Loosing the gains of earlier practices. Exhibited by becoming more
physically stiff, breath shortness and mind disturbed.
How to deal with or prevent the interruptions?
As there are nine interruptions, there are also nine solutions offered.
But they are not identical, i.e. No one particular solution for one interruption.
Also, seven of the solutions come with a ‘rider’ word ‘va’ which means ‘or’.
These seven solutions are suggested for practice, alternatively.
The interruptions are to be noted as those which take the mind of the person outward, or
the movement inward is stopped.
The aim of Yoga is to make the mind move inward for realisation of the true Self.
The Nine solutions for dealing with interruptions:
Éçvara praëidhänäd va (I.23)
Ekatattväbhyäsa (I.32)
Maitrékaruëä mudhitopekñäëäà sukha duùkha puëya apuëya viñayäëäà bhävanätaù
cittaprasädhanam (I.33)
Pracchardana vidhäraëäbhyäà vä präëasya (I.34)
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Viñayavaté vä pravåttirutpannä manasaù sthiti nibandhiné (I.35)
Viçokä vä jyotiñmaté (I.36)
Vétarägaviñayaà vä cittam(I.37)
Svapnanidhrä jïänälambanaà vä(I.38)
Yathäbhimata dhyänädvä(I.39)
How to deal with or prevent ‘interruptions?
$ñr ài[xanaÖa éçvarapraëidhänädvä (I.23)

Éçvara=God; praëidhänäd=surrender; vä=or,and,only.
By surrender and devotion to God (one can moves towards the Self and prevent
impediments (antaräyäs), as one of the many means.
“Offering regular prayers to God with a feeling of submission to His power, surely enables the state
of Yoga to be achieved.” (TKVD)
What is Éçvarapraëidhänä?
It consists in feeling the existence, in the innermost core of the heart, of God as described
later and to rest content by surrendering oneself to Him.
To feel always that I am doing everything as if, being prompted by Him, is what is known
as surrendering everything to God.
(Hariharananada Aranya)
Why Éçvara praëidhänä?

Through a special kind of devotion (Bhakti viçeña) called “Éçvara praëidhänäm”, on the
part of the devotee, Içvara inclines towards him and favours him with grace for fulfillment
of his wish.
From such grace (abhidhyäna) also a Yogin obtains concentration and its result, the
attainment of the state of liberation becomes imminent.
(Vyasa commentary)
How to address Him?

tSy vack> à[v>
tasya väcakaù praëavaù (I.27)
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tasya=(For) that God; väcakaù=name to address; way to address; praëavaù=Mystic
syllable ‘OM’.
Through which one is praised (àk;eR[ xUyte Aneneit/prakarñeëa dhüyate aneneti)
“In the way most appropriate to the qualities of God” (TKVD)
What is Praëava?
Always has new meaning.
It is ‘Om’ according to Amara Koça
OM has four parts (a=creation; u=sustenance; m=destruction; silence=laya) and a number
of meanings.
According to Atharvaçikopaniñad “that which is the form of the God (pratyakänandam
brahma puruñaà praëavasva rüpam
A name of Viñëu in the Viñëu Sahasranäma (präëadaù praëavaù prabhuù
How to meditate?
t¾p> tdwRभavnm!
tajjapaù tadarthabhävanam (I.28)
tad; It (that Pranava); japaù=repetition; tad=It (That Pranava) ;artha=meaning;
bhävanam=mental link; to think of; visualise, meditate, dwelling upon in mind (I.28)
Its constant repetition and meditating upon its meaning.
How to meditate?
Three types of Japa (Japa comes from the root ‘jap’ to whisper’) Aloud, Lip and Mental.
Japa calls for initiation and certain disciplines while practicing.
Interesting anecdotes of mantra initiation, example Sant Kabir by Swami Rāmānanda,
Ācārya Rāmānuja, Nāradā to Vālmīki,
What is the result of Éçvarapraëidhänä?

tt> àTy‹etnaixgm> Aip ANtrayaभaví
tataù pratyakcetanädhigamaù api antaräyäbhävaçca (I.29)
tataù=from it (this practice);
pratyak=(of) inward, inner, turned in;
cetana=consciousness;
adhigamaù=attainment, realisation;
api=also;
antaräya=(of) hindrances, obstacles;
abhävah=absence, disappearance;
ca=and.
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Result of Içvarapraëidhäna
From this comes the realisation of the inner consciousness and freedom from all
disturbances.
“The individual will in time perceive his true nature. He will not be disturbed by any
interruptions that may arise in his journey to the state of Yoga.” (TKVD)
How the result happens?
The idea is one of reference – basis for comparison –You will know yourself when you
know God.
Another idea, inside everyone there is God –antaryämi- who controls being inside (antah
yama iti) and His blessings enable the result.
Ekatattväbhyäsa
tTàiw;exawRm! @ktÅva_yas>
tatprathiñedhärtham ekatattväbhyäsaù (I.32)
tat=that(antarayäs); prathiñedha=(for) removal, prevent; artham=purpose; eka=one;
tattva=principle, truth; abhyäsaù=practice.
For removal or prevention of obstacles, there should be constant practice of one principle
or truth.
To be focused on one object for concentration is one approach.

To be focused on one approach and following it constantly is another approach.
“If one can select an appropriate means to steady the mind and practice this, whatever the
provocations and the interruptions cannot take root.” (TKVD)
This sütra does not have ‘vä’
How to get a calm mind?

mEÇIké[a muixtaepe]a[a< suoÊ>o pu{yapu{yiv;ya[a< भavnat> icÄàsaxnm!
maitrékaruëä mudhitopekñäëäà sukhaduùkha puëyäpuëyaviñayäëäà bhävanätaù
cittaprasädhanam (I.33)
maître=friendliness; karuëä=compassion mudhita=gladness; upekñäëäà=indifference;
sukha=happiness; duùkha=pain; puëya=virtue; apuëya=evil; viñayäëäà=of objects,
conditions; bhävanätaù= cultivating, dwelling in mind; citta=mind;
prasädhanam=calmness, tranquility, absence of excitement.
The mind becomes calm by cultivating attitudes of friendliness, compassion, gladness and
indifference respectively towards (others who are/do)happiness, misery, virtue and vice.
This is a type of reflective meditation.
Note this sütra does not contain ‘vä’ (or).
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Yoga Sütra 1.33
In daily life, we see around us people who are happier than we are and people who are
less happy. Some may be doing things worthy of praise and others may be causing
problems.
Whatever be our usual attitudes towards such people and their actions, if we can be:
happy for those who are happier than ourselves;
compassionate towards those who are not as happy;
pleased with those whose activities are praiseworthy;
remain undisturbed by the errors of others;
our mind will be very tranquil.” (TKVD)
Breathing Exercise
àCDdRn ivxar[a_ya< va àa[Sy
pracchardana vidhäraëäbhyäà vä präëasya (I.34)
pracchardana=exhalation; vidhäraëäbhyäà=(and)holding; vä=or; präëasya=of breath.
(Or) by the (practice) of exhalation and retention of breath (the stability of mind is
attained)
“The practice of breathing exercises involving extended exhalation might be helpful”
(TKVD)
How to steady the mind?

iv;yvtI va àv&iÄéTpÚa mns> iSwit inbiNxnI
viñayavaté vä pravåttirutpannä manasaù sthiti nibandhiné (I.35)
viñayavaté=sensous; vä=or; pravåttih=functioning; utpannä=arisen; manasaù=of the
mind; sthiti=steadiness; nibandhiné=binding.
(Or) focus on sense object arises and this causes steadiness of mind.
How to steady the mind?

Another method focusing on the parts of the body (senses) is recommended as a form of
super-sensuous meditation. (Concentration on the tip of nose makes one feel special
aroma).
Technique of Pratyahara is stated here.
By regular enquiry into the role of the senses we can reduce mental distortions (TKVD)
Meditation on ‘Light in the heart’

ivzaeka va Jyaeit:mtI
viçokä vä jyotiñmaté (I.36)
viçokä=Free from unhappiness; vä=or; jyoti=light in the heart; sattva; mati=mind;
(Or) linking the mind to the light in the heart which is free from unhappiness.
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Involves meditation on the lotus cakra in the heart which makes the mind calm
Meditation on ‘Light in the heart’

Mind linked to the ‘light’ in the heart which is free from unhappiness and is in a state of
bliss.
It can be the “Ätma ” or “Supreme Being”
When we enquire into what life is and what keeps us alive, we may find some solace for
our mental distractions (TKVD)
Link with the Realised

vItragiv;y< va icÄm! vétarägaviñayaà vä cittam(I.37)
Véta=free, released, räga=attachment; viñayaà=object; vä=or; cittam=mind
Or, having the object of the mind for meditation on those who are free from attachment
(Realised people)
Meet the great masters who have mastered the attachment.
When we are confronted with problems, the counsel of someone who has mastered similar
problems can be of a great help. (TKVD)
Enquiry into sleep and dreams

SvßinØa }analMbnm! va
svapnanidhrä jïänälambanaà vä(I.38)
svapna=dream;nidhrä=sleep; jïäna=knowledge; älambanaà=resting, support; vä=or
Enquiry into positive dreams and sleep in a special way.
Enquiry into dreams and sleep and our experiences during or around these states can help
clarify some of our problems (TKVD)
Meditation on the ‘Pleasing’

ywaiभmt XyanaÖa
yathäbhimata dhyänädvä(I.39)
Yatha=as; abhimata=desired; dhyänäd=by meditation; vä=or.
Or, by taking to a meditation of choice (focus and method)
“Any enquiry of interest can calm the mind”
Results of practice of Yoga

prma[u prmmhTvaNt> ASy vzIkar>
paramäëu paramamahatväntaù asya vaçékäraù (I.40)
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Yogi’s mastery (due to practice of Yoga) extends from the finest atom to the greatest
infinity.
When one achieves the state of mind of Yoga, everything is within his comprehension.
There is no limit to this power of comprehension which is indicated by the smallest of
small to the biggest of big.
Vyüha
Arrangement
How to find a solution for removal of ‘duhkham’?
The approach is called ‘Vyüha’, i.e., arrangement
Heyam – Symptom
Hetu- Cause
Hänam- Goal
Upäyam-Means
Heyam=Symptom
Duhkham=Pain
hey< Ê>omnagtm!
heyaà duùkhamanägatam(II.16)
heyam: that is to be avoided; duhkham: pain; anagatam; which is yet to come
“Painful effects which are likely to occur should be anticipated and avoided.”
Hetu: Cause
samyoga=connection
Ôò& †Zyyae> s<yaegae heyhetu>

drañöå dåçyayoù saàyogo heyahetuù (II.17)
Drañöå=Seer (Soul); dåçyayoù=Seen; saàyogo=conjunction; heya=to be avoided
(symptom);hetuù=cause.
The conjunction between the Perceiver and what is perceived (also that which helps in
perception)is the cause of what is to be avoided.
The cause of actions that produce painful effects is the inability to distinguish what is
perceived from what perceives.
Hetu: Cause
avidyä=misapprehension
tSy hetu> Aiv*a
tasya hetuù avidyä (II.24)
Tasya=Of it (conjunction); hetuù=cause; avidyä=misapprehension.
The cause of the conjunction is misapprehension.
Hanam=Goal (Freedom)
kaivalyam=Freedom
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tdभavat! s<yaegaभavae han< tÎ¯ze> kEvLym!
tadabhävät saàyogäbhävo hänaà taddåçeù kaivalyam (II.25)
tat= That (avidyä); abhävät=absence by removal; saàyoga=conjunction;
abhävo=removal; hänaà=getting rid of; leaving; Goal tat=that; dåçeù= for the Purusa;
kaivalyam= Freedom
kailvalyam= Freedom from bondage; opposite of bandanam; Freedom is for the Purusa;
“As misapprehension is reduced there is corresponding increase in clarity. This is the path
to freedom”.
Upäyam=Means
Vivekakhyäti=Discriminative knowledge
ivvekOyait> AivPlva hanaepay>

vivekakhyätiù aviplavä hänopäyaù (II.25)
Vivekakhyätiù=Discriminative knowledge; aviplavä=uninterrupted; hänopäyaù=the
means for Freedom.
The means for Freedom (Kaivalyam) is uninterrupted (continuous) discriminative
knowledge.
The discriminative knowledge is the distinction between the Perceiver and the perceived
(including the instruments of perception)
How this ‘Vivekakhyäti’ can be achieved?
Upäyam=Means
Añtäïgayoga=Eight limbed yoga
yaega¼anuóanat! AzuiÏ]ye }andIiÝ> AaivvekOyate>
yogäìgänuñöhänät açuddhikñaye jïänadéptiù ävivekakhyäteù (II.28)
Yogäìgänuñöhänät=By the practice of the limbs of Yoga; açuddhikñaye=with the
reduction of impurities; jïänadéptiù=light of knowledge (arises); ävivekakhyäteù=
(leads)upto the discriminative knowledge.
The practice of the limbs of Yoga reduced the impurities (kleçä-s) which brings forth the
light of knowledge which leads upto the discriminative knowledge.
What are the aïga-s (limbs) of Yoga?
Añtäïgayoga
Eight limbed yoga
ym inym Aasn àa[ayam àTyahr xar[a Xyan smaxy> AóaE A¼ain
yama niyama äsana präëäyäma pratyähara dhäraëä dhyäna samädhayaù añöhau aìgäni
(II.29)
The limbs of yoga are eight and they are:
Yama = Discipline (External);
Niyama = Discipline (Internal);
Äsana = Body postures;
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Präëäyäma = Breathing exercises;
Pratyähära = Retrain of senses;
Dhäraëa = Concentration;
Dhyäna= Meditation and
Samädhi = Absorption/Integration.
Yamas
Aih<sa sTy AStey äücyR Apir¢ha> yma>
ahiàsä satya asteya brahmacarya aparigrahäù yamäù (É.30)
Ahiàsä = non-violence
Satya = truthfulness
Asteya = non-stealing
Brahmacarya = sense control
Aparigrahäù = non-possession/non-hoarding
Yamäù (II.30)
Yamas lead the list and practice of these are considered foremost
Ahimsa
Practice of non-violence by thought, word and action.
Not to injure any creature, anytime, anywhere.
Consideration towards all living beings, particularly against those who are less
fortunate, less powerful and innocent.
Considered as the first and foremost among the Dharmas. ‘ahimsa paramodharmah’.
Of the Yamas, Ahimsa is considered as the foremost.
Practice of non-violence involves giving up hatred, anger, etc.
Satyam
Truth as communicated.
Different from ‘åtaà’ which Truth as perceived/seen.
In communicating Truth, Ahimsa should not be transgressed.
sTy< äUyat! iàym! äUyat! n äUyat! sTym! Aiàym! । iày< c nan&tm! äUyat! @; xmR> snatn>
satyaà brüyät priyam brüyät na brüyät satyam apriyam
priyaà ca nänåutam brüyät eña dharmaù sanätanaù (Manu/MB)
Speak truth in such a way that it should be pleasing to others. Never speak truth, which
is unpleasant to others. Never speak untruth, which might be pleasant. This is the path of
eternal morality, sanatana dharma.
Satya
Right communication through speech, writing, gesture and actions.
One’s words and thoughts being in exact correspondence to Fact (as it is seen).
Communication should not be deceitful, misleading and devoid of value. (Example: Story
of Yudhiñöhira saying ‘Asvattāma, the elephant is killed’)
It should be for the benefit of all creatures and should not cause harm (himsa).
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Asteya
‘steya’ means ‘stealing’. ‘Asteya’ therefore means ‘non-stealing.
Not taking things belonging to others and not even harboring a desire to do so.
Thoughts of stealing should also be not entertained. Such thoughts arise on account of
excess desire (räga).
Even if one finds a treasure or jewel by chance, it should not be taken.
Cases of honest taxi drivers are not uncommon even today.
Non-covetousness or the ability to resist a desire for that which does not belong to us.
Brahmacarya
Word meaning Brahma = Highest truth, God; caru = move.
This means movement towards Brahman. Practice aimed at this.
One of the four Açramas (stations of life). Certain disciplines go with this stage.
Discipline, Moderation or Control of senses.
Continence; Abstinence from sexual desires.
This should be at the thought level.
When the Yogi wants to move inward, towards Self realisation sexual desire is a
distraction.
Aparigraha
‘Parigraha’ means ‘to receive’. ‘Aparigraha’ therefore means ‘not to receive’.
Run away from the place when you are praised or offered.
Absence of greed or the ability to accept only what is appropriate.
Non-hoarding. Avoid unlimited acquisition of things.
Giving up objects of enjoyment and take only what is required for maintenance.
Yamas vs Kleças
Mahävratam
The great vow
jait dez kal smy AnviCDÚa> savRभaEma mhaìtm!

Jäti deça käla samaya anavacchinnäù särvabhaumä mahävratam (II.31)
These Yamas are considered the Great Vow. They are not exempted by one’s class, place,
time or circumstance. They are Universal.
Depending on the class/occupation, place (country), time and circumstance, certain
exemption are available even in Dharma çastras.
But for a Yogi even such exemptions are to be done away with.
When one follows the Yamas without compromise, they approach stage of irreversibility.
Niyamas
zaEc s<tae; tp> SvaXyay $ñrài[xanain inyma>
çauca santoña tapaù svädhyäya éçvarapraëidhänäni niyamäù (II.32)
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Çauca = cleanliness
Santoña = contentment
Tapaù =austerity
Svädhyäya = self-study
Éçvarapraëidhänäni = surrender to god
Niyamäù
Çauca
‘Çauca’ comes from the word “Çuci” which means ‘clean’. Çauca, therefore, means
‘cleanliness.
It is divided as External at the body level and Internal at the mental level.
For Body level cleaning taking bath regularly using cleaning materials; ancient days mud
etc.
For Mental level cleaning of impurities such as Jealousy, Greed, etc.
This could be achieved through creating friendly attitudes.
Santoña
‘Santoña’ comes from the word ‘tuñ’ which means ‘to be contented’.
Santoña feeling of contentment.
Being satisfied with what comes by the way, without taking extraordinary efforts to
acquire and be not satisfied.
यदृच्छालाभसन्तष्ट
ु ो द्वन्द्वातीतो ववमत्सरः।
समः ससद्धावससद्धौ च कृत्वावि न ननबध्यते।। B.G.4.22।।
yadṛcchālābhasantuṣṭō dvandvātītō vimatsaraḥ.
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyatē৷৷B.G.4.22৷৷
Content with what chance may bring, rising above the pairs of opposites, free from ill-
will, even-minded in success and failure, though he acts, he is not bound.
Tapas/Svädhyäya/Éçvarapraëidhäna
The above three are as found in ‘Kriya Yoga’ segment.
They generally carry the same meaning and usage.
However, the specialty to bring them here is to emphasize that these tools are essential in
removal of impurities at the Body, Speech and Mental levels.
Practice as ‘Kriya Yoga’ is to remove the ‘Kleças’.
In the Niyama part mentioning these three are to reiterate the importance of continually
following them to avoid ‘Kleças’ from taking hold anytime.
Pratipakñabhävanam
Counter reflection
ivtkRbaxne àitp]भavnm!
vitarkabädhane pratipakñabhävanam (II.33)
When disturbing thoughts about the following of Yamas and Niyamas arise one should
resort to Self reflection of the consequences of not following.
Before embarking on any action which creates doubts whether one might transgress the
disciplines stated earlier, Yoga practitioner will have to make detailed reflection.
Pratipakñabhävanam
Counter reflection
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ववतकाा हहिंसादयः कृतकाररतानुमोहदता लोभक्रोधमोहिूवक
ा ा मद
ृ म
ु ध्याधधमात्रा दःु खाज्ञानानन्तफला
इनत प्रनतिक्षभावनम ् ॥ ३४ ॥
vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā
mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam ॥ 34 ॥
vitarkā hiṁsādayaḥ = Negative thoughts are ‘violence’, etc
kṛtakāritānumoditā = They may be doing, make another do, allowing it to happen
lobhakrodhamohapūrvakā = Triggered by greed, anger, delusion
mṛdumadhyādhimātrā = Slight, moderate or extreme in intensity
duḥkhājñānānantaphalā = results are endless suffering and ignorance
iti = thus
Pratipakṣabhāvanam = counter reflection
Combination of counter thoughts
Vitarkā Hiṁsādayaḥ
Way of action Base Intensity Result

Kṛta Lobha Mṛdu Duhkha
Kārita Krodha Madhya Ajïäna
Anumoditā Moha Adhimātrā Ananta
Result of practice of
Ahimsa
अहहिंसाप्रनतष्ठायािं tTsiÚxaE वैरत्यागः ॥ ३५ ॥
ahiṁsāpratiṣṭhāyāṁ tatsannidhauvairatyāgaḥ ॥ 35 ॥
When one is established in Ahimsa, in his presence enmity is abandoned.
The power of practice pervades around and makes changes in the minds of all nearby.
A sattvic mind can influence others.
In the Ashram of Sage Kanva, Lion and Deer move together.
Story of Buddha meeting Angulimäla.
Satyam
सत्यप्रनतष्ठायािं क्रक्रयाफलाश्रयत्वम ् ॥ ३६ ॥
satyapratiṣṭhāyāṁ kriyāphalāśrayatvam ॥ 36 ॥
When established in Satyam, the actions (words) bears fruits, the words of the Yogé
acquire the power of making them fruitful.
When one follows practice of speaking truth at any cost, such a person acquires a mind
which is very clean (Sattva)
What is uttered by that person will result.
15
Blessings of evolved persons and teachers are sought, only with this end in view.
Asteya
अस्तेयप्रनतष्ठायािं सवारत्नोिस्थानम ् ॥ ३७ ॥
asteyapratiṣṭhāyāṁ sarvaratnopasthānam ॥ 37 ॥
When established in ‘non-stealing’, all jewels present themselves (before the Yogé).
The Yogé is trustworthy, and the best of things are offered to him, but he would certainly
not use them, as they have no value for him. But he would pass it on to the deserving.
Example: Sankaracarya of Kanchi Kamakoti Pitham (Periyava)
Brahmacarya
ब्रह्मचयाप्रनतष्ठायािं वीयालाभः ॥ ३८ ॥
brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ ॥ 38 ॥
When established in Brahmacarya, energy is gained.
Continence brings in stability and clarity of mind and thus attains ability to direct at will.
Energy is required for practice of Yoga and this is enhanced.
At its best, moderation produces the highest individual vitality.
The power to continuously focus till attainment is attained by ‘Vérya’. Example Story of
Visvämitra losing his balance on seeing Menaka.
Aparigraha
अिररग्रहस्थैये जन्मकथिंतासिंबोधः ॥ ३९ ॥
aparigrahasthairye janmakathaṁtāsaṁbodhaḥ ॥ 39 ॥
When established in Aparigraha, there arises knowledge of the ‘how’ and ‘wherefore’ of
existence.
Non-possessiveness, when followed deeply, develops a clarity of mind, which can reveal
memories of past life.
One who is not greedy is secure. He has time to think deeply. His understanding of
himself is complete.
The Yogé has all the time to reflect on secrets of life and death.
Çauca
शौचात्स्वाङ्गजग
ु प्ु सा िरै रसिंसगाः ॥ ४० ॥
śaucātsvāṅgajugupsā parairasaṁsargaḥ ॥ 40 ॥
From purity (Physical) disgust for one’s own body and disinclination to come in physical
contact with others develop.
As we keep the body clean, the process reveals that the nature of body is to become
unclean. The body contains lots of waste materials and thus attachment to the body and
to decorate it is lost.
However, the need to maintain to achieve enlightenment is not lost.
16
When cleanliness is developed, it reveals what needs to be constantly maintained and
what is eternally clean. What decays is external. What does not is deep within us.
Çauca-2
सत्त्वशवु द्धसौमनस्यैकाग्र्येन्द्न्ियजयात्मदशानयोग्यत्वानन च ॥ ४१ ॥
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca ॥ 2.41 ॥
Upon purification of the mind (one attains) cheerfulness, one-pointedness, senses control
and fitness to perceive the Self.
Sattva here represents both the Guṇas and the Buddhi (intellect).
When the buddhi is purged of the Rajas and Tamas, it attains highest purity.
Consequently, one gets cheerfulness to practice leading to one-pointed mind (ekagrata)
and in turn achieve senses control (Paravairägya) leading to the eligibility to achieve Self
Realisation.
Saṁtoṣa
सिंतोषादनुत्तमः सुखलाभः ॥ ४२ ॥
saṁtoṣādanuttamaḥ sukhalābhaḥ ॥ 42 ॥
From contentment, the highest happiness is attained.
“Whatever happiness there may be in enjoyment in this world, and whatever greater
happiness there may be in the celestial world, they do not amount to one sixteenth of the
happiness attained from cessation of desire.”
The result of contentment is total happiness.
Tapas
कायेन्द्न्ियससवद्धरशवु द्धक्षयात्तिसः ॥ ४३ ॥
kāyendriyasiddhiraśuddhikṣayāttapasaḥ ॥ 43 ॥
By practice of Tapas, perfection of body and senses are achieved, on account of removal
of impurities.
Tapas removes impurities. That makes the body and senses (including mind) clean and
fit.
Keeping the body and mind in a fit condition is a pre-requisite for practice of Yoga,
particularly Dhyäna.
The removal of impurities allows the body and mind to function efficiently and without
illnesses.
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Svādhyāya
स्वाध्यायाहदष्टदे वतासिंप्रयोगः ॥ ४४ ॥
svādhyāyādiṣṭadevatāsaṁprayogaḥ ॥ 44 ॥
By practice of ‘Svädhyäya’ one gets connected with the desired deity.
‘Svädhyäya’ includes study of scriptures for liberation or reptition of Praëava (according
to Vyäsa)
It also includes recitation of Vedic mantras, etc.
When this matures, one gets visions of Divinities, Siddhas, etc.
Éçvarapraëidhäna
समाधधससहद्वरीश्वरप्रणिधानात ् ॥ ४५ ॥
samādhisidvirīśvarapraṇidhānāt ॥ 45 ॥
From devotion to God, Samädhi is attained.
‘Éçvarapraëidhäna’, surrender, submission to Éçvara done by any means, including
meditation, cleans the mind.
Samädhi is state of clear and perfect understanding.
When the object of focus in meditation becomes Éçvara who is full of Sattva, the mind
becomes ‘Sättvic’ in nature and gets the potential to reflect anything ‘as it is’ (yatäbhütam).
The ability to completely understand any object of choice is achieved.
Unit III
Äsana
Definition of ‘Asana’ as per Yoga sutra -
Classification of various Asanas according to Spine –
Concept of Vinyasa (combining postures) –
Classical techniques of 20 Asanas (Practical *) –
*Techniques of Asana to be taught by Demo: Tädasana, Parshva Uttanasana,
Veerabhadrasana, Uttasana, Trikonasana (Parshva and Parvrtti), Utkatasana, Ardha-
Utkatasana, Dvipadapitam, Urdhva Prsrta Pradasana, Jataraparivrtti, Apanasana,
Bhujangasana, Salabasana, Chakravahasana, Vajrasana, Siddhasana, Padmasana,
Mahamudra and Pascimattanasana.
Yoga
Principles of Practice
In the Añöäìga Yoga, the first two, i.e., Yama and Niyama were seen in detail.
The balance six are Äsana, Präëäyäma, Pratyähara, Dhäraëä Dhyäna, Samädhi.
Of these Dhäraëä Dhyäna, Samädhi are together considered as ‘Dhyäna’.
Pratyähära would be part of Präëäyäma.
Thus, the balance six is made into three, i.e., Äsana, Präëäyäma and Dhyäna for practical
purposes.
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Yoga
Principles of Practice (2)
The questions that come up in the minds of new entrants to Yoga often centre around the
following:
When one can start Yoga practice? The Minimum and Maximum age?
What is the eligibility for starting Yoga practice?
If I have some illness, minor or major, can I start practice?
I feel I am very stiff at the body level. Can I start the practice of Yoga with Präëäyäma and
Dhyäna, omitting Äsana?
Is not Äsana practice just a physical exercise? How to relate to Mind Control which is
considered as Yoga according to definition from Yoga Sütra?
Yoga
The principles of practice of Añöäìga Yoga are well laid out and clear that all the limbs are
important, and none can be omitted.
There is a link especially between Äsana, Präëäyäma and Dhyäna.
Añöäìga yoga is called ‘Raja Yoga’ only to indicate it is meant for anyone and everyone,
without any pre-condition.
However, the starting point of everyone will be different, while the goal will be same.
Therefore, there is a movement from where we are to where we should reach.
This is a progression.
Therefore, Yoga practice has to be individualised.
Why Äsana is first?

hQSy àwma¼Tvadasn< pUvRmuCyte, k…yaRt! tdasn< SwEyRmaraeGy< ca¼la"vm!.
haöhasya prathamäìgatvädäsanaà pürvamucyate |
kuryät tadäsanaà sthairyamärogyaà cäìgaläghavam || (HYP1.17)
Äsana is spoken in the beginning as it forms the first limb of Haöha Yoga. Äsana practice
bestows the benefit of firmness, wellness (freedom from illness) and lightness of limbs.
Regular practice of Äsana-s should give firmness (control over limbs). The ability to hold
to a body position for a period of time without difficulty.
Since body and mind are linked, firmness at the level of the body will translate to firmness
of the mind.
Continued-2
The Rajas (Guëa) at the level of mind in seen to work at the body level by making it
‘infirm’.
Practice of Äsanas will put down the ‘Rajas’ (äsanena rajo hanti)
Äsanas should be practiced in a way that the Rajoguëa must be brought under check.
Illness is on account of vitiation of Rajas and Tamas and wellness is attained when both
these guëas are held under check.
19
Continued-3
Lightness of limbs is opposite of heaviness of limbs (body).
This is due to predominance of Tamas (guëa)
Äsana practice should and will put down the Tamas as well.
In all, practice of Äsana will bestow these benefits, provided they are done in a way to
attain the benefits.
The principles underlying the practice of Äsana-s, will take this into account.
The Äsana practice is expected to make changes at the level of body and mind.
How this is achieved?
Äsana
What is Äsana?
Äsana means ‘Posture’. Word meaning derived from the root word ‘as’ which means ‘to
be’ to sit’ ‘to be near’ (upaveçane).
Sometimes a place/seat on which we sit is also called ‘Äsana’.
‘Çaréra aïga vinyäsa’ (TK) ‘Specially place the parts of the body’; which translates to ‘Body
postures’.
Example: Padmäsana. (Demo No.1)
‘Navaçaréra saàskära’ (TK) ‘New conditioning of body’.
Body generally gets conditioned based on demands. Example: Artists, Working on
computers, using Mobiles. (Planning a course).
Äsana
Principles of practice (1)
Pataïjali’s Yoga Sütra (2.46) describes the Äsana as:
iSwrsuomasnm! Sthirasukhamäsanam
Sthira means ‘firmness/alertness’ and Sukha means ‘ease/comfort’.
Äsana should have the dual qualities of alertness and relaxation.
This calls for practice of Äsana over a period of time to achieve these two qualities.
Definition of Yoga: ‘apräptasya präpti’ Attaining that position which is not yet attained.
Movement from one point to a higher point.
Äsana
‘Äsana’ practice differs from physical exercises, in that the practitioner has to be focus on
the body, breath and the mind, including senses.
Yoga is to unify these three and thus create an ‘awareness’ in the practice. This takes care
of the definition of Äsana as ‘to be’.
‘Äsana’ practice is highly ‘subjective’; an experience in which the co-ordination will be felt
by the practitioner.
The qualities of ‘Sthira’ and ‘Sukha’, thus are subjective.
20
Often and for a majority of people, the body would be found stiff and forcing to practice
‘Äsana’ will result in discomfort and in extreme cases end up with injuries.
Äsana
How the qualities are achieved?
àyÆ zEitLy AnNt smapiÄ_yam!
prayatna çaitilya ananta samäpattibhyäm (2.47)
These qualities can be achieved by relaxation of effort and being absorbed (mentally) in
the Infinite.
The first talks of physical level it is to identify the resistances in the body and take efforts
to remove them.
The second part talks of mental level and this is achieved through maintaining complete
attention and awareness on the practice, to be totally one with the posture.
Both the above are achieved through a co-ordination of body, breath and mind.
Äsana
The role and importance of breathing
How to start learning Äsana?
Can we just learn to make some forms with the body?
Is there anything to be learnt in advance?
Yes. Breathing
Breath links the body and mind.
Breath is the intelligence of the body. Right breathing will give awareness, the most
important ingredient of Äsana.
Breath will also indicate whether we exceed our limits, before injuring ourselves.
Äsana
The right technique of breathing-1
In Yoga, the right technique of breathing involves use of Chest and abdomen regions.
We are consciously engaging these parts in a particular way.
As we breathe-out, i.e., Exhale, we slowly contract the abdomen. The ribs contract and
diaphragm ascend (moves up)
As we breathe-in, i.e., Inhale we focus on the chest (expand) and release the abdomen
slowly. The diaphragm descends (moves down)
Exhale Abdomen to chest and Inhale Chest to Abdomen.
In Inhale we should ensure that we don’t fill the abdomen first.
At the same time, we just don’t breathe only in the chest. (Demo No.2)
Äsana
Äsana
The right breathing brings in quality to the practice of Äsana.
The breathing is always through nostrils.
Breathing is an involuntary movement and thus inattentive.
To make it attentive, i.e., to feel the breath, a technique of imposing a restriction on the
throat to create a sound is done. (Demo No.2-1)
Because of this technique, we are totally involved with the practice of Äsana.
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This smoothness of the sound is an indicator of limits of the body.
Äsana
Dynamic vs Static
Äsanas can be done in two ways, i.e., Dynamic and Static.
Äsana means a ‘posture’ and hence the final position only is the Äsana.
Dynamic means to start from a point reach the final posture and return back. (Demo No.3-
A & B)
This is for all in the beginning. This is to ensure that no problems are developed.
Dynamic movements will lead to Static position.
Not all postures can be done Dynamic. (Demo.3-C)
Breath co-ordination in Dynamic is important.
Äsana
Breathing and movement co-ordination
To make the practice of Äsana more attentive and not mechanical, a breathing and
movement co-ordination technique is followed.
The time taken for the breathing and movement will be same.
Also the breathing will start a bit in advance and movement will follow and movement
will stop and then the breath. (Demo No.4-a)
Breathing
Movement
A pause is given in between an inhalation and exhalation. (Demo 4-b)
Äsana
Breathing and movement Relationship
Body movement and breathing has a natural relationship.
As the body is squeezed, pressure forces the breath out.
Therefore, when there is a forward bend, the breathing will be exhalation. (Demo No.5 -
A)
Similarly, as we arch the back, the breathing will be inhalation. (Demo No.5 - B)
When the body is twisted, the breathing is exhalation (Demo No.5 -C)
While raising the arms up it will be inhalation and lowering the arms down it will be
exhalation. (Demo No.6)
Äsana
Principles of practice – Classification of Äsanas
Before designing an Äsana course for practice, we can look at classification of Äsanas.
Äsanas can be classified in different ways. First way is based on the body position.
Standing/Supine (lying on the back)/Inverted/Prone (lying on the stomach)/Sitting &
Kneeling.(Demo No.7 for examples)
Standing postures helps like warm-up, loosening and moving joints.
Inverted postures help counter the ill effect of gravity on the body.
Seated postures are ideal for doing Präëäyäma and Dhyäna.
Therefore, it is ideal to include at least one Äsana in every one of the varieties stated above.
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Äsana
Principles of practice – Spine -1
Äsana practice used the ‘body’. In the body the most important segment is ‘Spine’.
Whether it is ancient or modern science, ‘Spine’ health is given primary important.
Important nerves pass through the Spine.
Important Näòi-s are along the Spine. There are Cakras along the Spine.
Human Spine undergoes stress due to gravity.
Keeping the Spine flexible and strong is essential to have it straight and not sag.
Äsana
Spine – Chakras & Nervous System
Äsana
Principles of practice – Spine -2
The Spine can be moved in 5 ways. Forward (Pascitmattäna), Back Arch (Pürvattäna), Side
bend (Pärçva), Twist (Parivåtti), Inversion (Viparéta),
The final posture will exhibit these movements.
Äsanas are classified according these movements. (Demo No.8)
A Complete Äsana should include all these movements.
Äsana
Principles of practice - Counterpose
As everything in life has a positive and negative effect, Äsana practice also has both.
For example, in shoulder stand, the weight of the body will be on the neck. The neck is
also extended.
This can create serious neck problems, if proper care is not taken to counter the ill effects.
Countering the ill-effects of Äsanas is taken care of by doing ‘Counter-pose’. That is,
Äsanas which relieve the body of the pressure undergone. (Demo No.9)
Äsana
Principles of practice - Counterpose (2)
There are classical counter-poses, like Baddhakoëäsana for Mahämudra (Demo No.9A)
However, practically, the counter-pose will depend on the individual.
Simply speaking, we move the body in an opposite direction, but this need not be totally
true.
Counter-pose should be simpler than the main pose and often done in dynamic way.
Äsana
Principles of practice – Symmetrical and Asymmetrical
Äsanas are also classified as ‘Asymmetrical’ and ‘Symmetrical’.
Asymmetrical postures involve one side of the body more than the other at a particular
time. (Demo No. 9B)
While they act as preparation, they should invariably be followed by ‘Symmetrical’
postures. (Demo No.10)
Also it is ideal to avoid doing deep twist postures immediately either preceding or
succeeding a back arch. (Demo No.11)
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It would be ideal to take ‘rest’ in between postures to avoid ‘overdoing’.
Yoga is divided as ‘Ayoga (not enough), Athiyoga (excess) and Mityayoga (wrong).
Äsana
Principles of practice – Vinyäsa-1
How to do an Äsana? Can we get into it in any way? Is there a method?
Yes. There is a method, and this is called ‘Vinyäsa”.
We start from a neutral position called ‘Samastithi’ where the body is equally balanced
(Demo No.12)
We move to posture with proper breathing and get back to the starting point. (Demo
No.13)
In the ancient days all Äsanas were done in ‘Vinyäsa’ method only.
Äsana
Principles of practice – Vinyäsa-2
There can be long sequence of Äsanas also.
In this, there will be a starting Äsana and a goal Äsana.
There will be a flow of ascend and descend.
All Vinyäsas will start with standing posture (Samastithi) and end with the standing
posture.
The famous example is ‘Süryanamaskaram’. (Demo No.14 A)
Such ‘Vinyäsa’ type of practice is very demanding. In the ancient days people could do
because of the body conditions, starting at a young age, lifestyle conditions and pure
atmosphere, food, etc.
Äsana
Principles of practice – Modification-1
The forms of “Äsanas” have been passed on over generations.
An ideal way of doing a posture, which takes into a symmetrical, flexible and strong body
is called ‘classical way’.
Every posture has a ‘classical way’ which can be ‘descriptive’. (Demo 14 B)
However, in modern day context, everyone irrespective of age is stiff and cannot perform
the Äsanas in the classical way without injuring the body.
Also simply getting into the Äsana and getting out immediately would not be enough.
Stay for a particular number of breaths and with a ratio is important and this is called
‘Äsana Samyama’. (Demo. 15) – Mastering the Äsana
Äsana
Principles of practice – Modification-2
It is found, in experience, that present day generation calls for modification of Äsanas to
obtain the benefits and avoid ill effects.
The modification principles are based on the theory of ‘Form vs Function’.
Every Äsana has a form and function. (Demo 16)
Insisting on attaining the classical form at any cost will injure the body.
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Modification, to get the benefit out of the Äsana and avoid ill effects, is essential. (Demo
17)
Äsana
Principles of practice – How many Äsanas?
How many Äsanas are there?
According to Yogäcarya T Krishnamacharya, in his book titled Yoga Makaranta, there
were originally 84 lakhs postures. Over years they have come down and he says he has
seen in vogue 84 postures.
According to the Haöhayogapradipika (HYP), there were 84 postures as expounded by
Munis like Vasiñöha and Yogis like Matsyendra. However, HYP gives techniques for 15
postures only.
The number of postures has been developed over years through lineages.
Äsana
Classical techniques & Simple modifications
Äsana
Planning a course with ‘Mahämudra’ as the goal posture.

This posture comes under the segment of ‘Mudras’ in HYP.
It has enormous benefits, both for health and spirituality.
Preparation with standing postures.
Preparation for neck, arms, neck, spine and knee.
Stay in ‘Mahämudra’ for at least 5 breaths each side.
Counter-pose to neutralize the ill effects and retain the benefits. (Demo )
Äsana
Principles of practice
What Äsanas are suitable to me?
This depends on the age, health and goal.
Where do I start?
The teacher will decide the starting pointing depending on the body, breath and mind of
the student-practitioner.
How to practice them in an order? Is there an order?
Äsanas are to be practiced in an order. This is called ‘Vinyäsa’. The sequencing will
depend on the goal posture.
This calls for use of principles governing sequencing of postures, discussed at length
earlier.
Äsana
Result of practice
How to know the qualities of Äsana has been attained?
ttae ÖNd Aniभˆघat> tato dvanda anabhiúhätaù (2.48)
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From that (practice of Äsana), one is not affected by the pairs of opposite.
Pairs of opposite are heat and cold. At the body level, the ability to be at ease in extreme
forward bend and back arch as well.
Also, the endurance levels of body for illness enhances.
In fact, practice should put down the Rajas and Tamas, improve Sattva and keep one fit.
Äsana
Developing a personal course - 1
How to make Äsana practice comprehensive, effective, not injurious and serve the
purpose?
It is ideal to learn from a competent teacher and practice.
Hundreds of books, CDs, etc. cannot replace one teacher.
However, some self-helps tips are as under:
Yoga course (including Äsana) must be designed for every individual separately.
Accept and start from your present position (body and mind).
If you have illness, you should not attempt Yoga on your own as it will aggravate the
illness.
Äsana
Developing a personal course-2
If you don’t suffer from any illness the first step is to identify the weak and strong aspects
of your body and mind.
At the body level, it translates to stiffness, flexibility, strength and weakness.
Place your body in ‘Samastithi’, it will reveal the symmetry and asymmetry of the body.
Select and practice postures to bring in symmetry.
Everyday Äsana practice should include postures in all the five states, i.e., standing,
supine, inversion, prone and seated and kneeling.
At the level of spine, all the five movements should be attempted.
Attempt to make the breath longer by use of postures.
Äsana
Developing a personal course-3
One more way to use Äsana comprehensively to work on the body is to choose postures
and try to engage all the major joints.
Also the very practice of Äsanas done with total focus on the body attained by integrating
breath will itself act as ‘Dhyäna’.
This ability to focus on the gross part of our system will help to move towards a subtle
part of breathing and finally towards subtler part of senses and mind.
Stay in some postures like Mahamudra, Viparétakaraëi Mudra, Siddhäsana and
Padmäsana will confer benefits as per HYP.
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The attainment of such benefits is related to following disciplines in food, lifestyle, work,
etc.
Indiscriminate practice will result in injuries.
Äsana
Summary
Äsana is the third Aïga of the Añöäìga Yoga.
Äsana means position of the body.
To qualify a body position to be called as Äsana, it should have the twin qualities of
Firmness and Relaxation.
This is obtained by relaxation of efforts, i.e., by taking intelligent steps and let the mind be
absorbed in the Infinite.
Intelligent steps involve suitable modification of Äsanas for the individual.
Use of breath brings in the quality of relaxation and warns of impending injury.
Äsana is not the end by itself in the scheme of Añöäìga Yoga. It takes us to the next step
called Präëäyäma.
Unit IV
Präëäyäma
Präëäyäma its meaning and definition as per Yoga Sutra and Bhagavad Gita –
Correct technique of breathing –
Concept of ‘Prana’ –
Concept of impurities (Apana), Fire (Agni) and uses of ‘Pranayama’ –
Components according to Yoga Sutra –
Techniques of ‘Naòéçodhana Präëäyäma’, ‘Ujjäé Präëäyäma’, ‘Sürya Bhedana’,
‘Candra Bhedana’, ‘Sétalé’ ,‘Kapälabhäti’ and ‘Trätaka’ as Kriyas.
Präëäyäma
Präëäyäma, the fourth Aïga of the Añöäìga Yoga as enumerated by Pataïjali Muni
is an important part of the Vedic Rituals.
The importance of Präëäyäma is in its ability to cleanse the gross and subtle parts
of the system.
It is held as the best form of Tapas.
Präëäyäma confers extraordinary benefits as a tool for Yoga Therapy in treating
illnesses.
Finally, Präëäyäma itself can lead one to Spiritual attainment.
Präëäyäma
Introduction
Where does Pränäyäma fit in the Añöäìga practice?
Pränäyäma is the fourth Aïga
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Präëäyäma is the “bridge” between the internal and external practices of
Patanjali’s Ashtanga Yoga practice.
What is Präëäyäma?
The word ‘Präëäyäma’ has two parts, viz., ‘Präëa’ and ‘Äyäma’.
‘Präëa’ is ‘life force’ ‘life energy’ ‘vital energy’.
‘Äyäma’ means ‘stretching’, ‘extending’, ‘restraining’ and ‘stopping’.
“Präëasya äyämaù Präëäyämaù” which means ‘extending of the Präëa is
Präëäyäma.
By simple word meaning Präëäyäma, means ‘extending/restraining/stopping the
Präëa’.
It is the regulation of Präëa.
What is Präëa?
Word meaning
The meaning based on the root word for “Präëa’ is:
(1) ‘an’ ‘präëane’ to breathe’, ‘to live’, which supports life. This describes the
function.
(2) ‘ië’ ‘gatau ‘which means ‘ ‘to move’, ‘to go’. This describes the activity.
Definition:
“Prakarñeëa anati gaccati iti Präëaù” which means ‘something which can move
everywhere’ and ‘something which knows everything/helps to know everything.”
What is Präëa?
References in texts
‘Präëä’ refers to a number of entities in various texts.
In Brahma sütra, it refers to ‘brahman’ the supreme being – ‘ata eva präëah’ (1-1-
24) – ‘for the same reason Präëa also. – Here ‘brahman’ is the cause of everything.
In ‘Atharva Sikhopaniñad’ –’atha puruñohavai……’ präëa is the first in the
creation.
According to Praçna Upaniñad (I.4): Origin of Präëa
This universe was created by the creator (Prajäpati) by doing penance (Tapas).
He first created ‘Rayi’ (space) and ‘Präëa’ (energy).
From the ‘Präëa’ all forms of energy emanate, be it gravitational, magnetic, etc.
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Supremacy of Präna
According to Chändogya Upaniñad (5.2.2)
Jyeó Jyeñöha pre-eminent, first, chief, best, greatest,
ïeò Çreñöha most excellent, chief The best or chief thing ", best of or among or in
respect of creations
Once upon a time the organs disputed amongst themselves regarding self-
superiority and approached Prajapati…..(V.1.6)
Präëa in the Cosmos & Human system
Präëa is energy, vitality, power. Präëa is the foundation and essence of all life; the
energy and vitality that permeates the entire universe.
Präëa flows in everything that exists.
Präëa is the ‘vital force’ which gives life and keeps up the activities of the physical
body, at the individual level.
Without Präëa there wouldn’t be life in the body.
According to Hathayoga Pradépika (HYP) death is the disconnection of Präëa and
body.
yavdœ vayu> iSwtae dehe tav¾IvnMyuCyte | mr[< tSy in:³aiNtSttae vayu<
inraexyet!
yävad väyuù sthito dehe tävajjévanamyucyate
maraëaà tasya niñkräntistato väyuà nirodhayet (HYP II.3)
Païcamaya
Ref: Taittiréya Upaniñad – Änanda valli – (Kåñëa Yajur Veda)
‘maya’ means consisting/composed of, made of, full of; ‘kanakamaya’ – made
up of gold.
Annamaya, Präëamaya, Manomaya, Vijïamaya, Änandamaya
Five segments of the human system
Each consists of/made of different material
Each has five segments; viz. çirah/Head, dakñiëa pakñah Right side, uttara pakñah Left
Side, ätma body, puccham tail
For the middle segment, the word ‘atma’ is used and hence each of the maya is
called as ‘annamaya atma’, etc.
This is to connote that each is an independent ‘live’ entity.
Annamaya
Gross. Represents the body. Made up of ‘Food’-Annam
‘Annam’ – ‘atyate atti ca bhütäni’-’That which is consumed and that which
consumes living beings.
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All beings emanate from ‘annam’. They live on ‘annam’. They finally
dissolve/disappear in ‘annam’ (?)
‘Annam’ is considered as medicine for everything as it is the ‘first’ in evolution.
Those who worship ‘Annam’ as God will get ‘Annam’.
From ‘Annam’ nature is born, nourished and are finally consumed (?).
Therefore, it is called as ‘Annam’
Präëamaya
Made up of and nourished by ‘Präëa’
Head: Präëa; Right side: Vyäna; Left side: Apäna; Body: Äkäsa; Tail: Påthivi.
Of the five, these three are important. Präëa is the Chief. Apäna is important for
elimination of impurities. Vyäna all over the body.
Because of Äkäsa, Präëa goes inside the body.
AÚmy< ih saeMy mn Aapaemy> àa{StejaemyI vaigit भUy @v ma
भgvaiNv}apyiTvit twa saeMyeit haevac
annamayaà hi somya mana äpomayaù präëstejomayé vägiti bhüya eva mä
bhagavänvijïäpayatviti tathä somyeti hoväca (Ch.U. VI.5.4)
O good looking one, mind is surely made of food, vital force is made of water and
speech is made of fire.
Präëamaya
Aap> pItaôexa ivxIyNte tasa< y> Swivóae xatuStNmUÇ< भvit yae

mXymSt‘aeiht< yae=i[ó> s àa[>
äpaù pétästredhä vidhéyante täsäà yaù sthaviñöho dhätustanmütraà bhavati yo
madhyamastallohitaà yo'ëiñöhaù sa präëaù (Chändogya Upaniñad VI.5.2)
Water, when drunk becomes divided in three ways. Of it, that which is the grossest
ingredient, that turns into urine. That which is the medium constituent becomes
blood. That which is the subtlest, that becomes the vital force.
Manomaya
Head: Yajur veda; Right side: Åg veda; Left side: Säma veda; Body: Instruction,
Oral transmission, command of God; Tail: Atharva veda.
Vedas formed the basic education in ancient days. Manomaya is made up of
knowledge through education.
Vedas are considered as ‘commands’ by God and to be followed to please Him.
However, there is limitation to this mind, since God is beyond mind and words.
Vijïänamaya
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Head: Çraddha; Right side: åtam; Left side: satyam; Body: Yoga; Tail: Mahat
Education alone is not enough. Sage Narada approaches Sanatkumara. Requests
for initiation, after having mastered all the vedas and auxcilliary subjects, to get
rid of grief. Mantravid vs ätmavid.
Vijïäna=Special understanding. Total discrimination. Viveka
To obtain Viveka, practice of Yoga is essential. Yoga here is ‘Meditation’.
Mahat represents ‘buddhi’ part in us. Buddhi is higher than Manas
We are a part of the Universe and we have a link with the Nature.
We use the nature to live and giving back is the best offering. (Païca mahä yajïa)
Vijïänamaya
Buddhi is that which firmly decides. Mind always fluctuates/moves
Buddhi does not function fully in average individuals. Only through spiritual
practices like Prayers, Gäyatré japa, etc. the Buddhi is activated to function fully
and thus lead the Mind to perform extraordinary fetes; attains mental clarity and
power to reflect deeply and attain clarity quickly. These people are creative and
genius. (Ref: Ka Up. 1.3.6-8)
Anyone who wants to achieve in worldly life or spiritual life, the Buddhi must be
activated fully.
Buddhi is higher to Mind. Mind must be brought under control by Buddhi.
Only when the Buddhi is fully activated all actions can be done in the spirit of
sacrifice (yajïa).
When actions are done with the spirit of sacrifice, no sin or virtue accrues.
Änandamaya
Head: Priya; Right wing: Modah; Left wing: Pramodah; Atma: Änanda; Tail:
Brahma (Soul).
Priya= Happiness got on seeing a person or thing loved.
Modah: Happiness got on getting the loved one.
Pramodah: Happiness got on experiencing the loved one.
The one who asserts ‘there is no soul’, does not get ‘anything.
The one who understands there is a soul gets everything. He/She becomes a ‘sant’
(all knowing)
Knowing the Self is ‘Self realization’
Païcamayas
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Präëa in human system
Präëamaya koça
Taittiréya Upaniñad
Made up of and nourished by ‘Präëa’
“Präëa” sustains the ‘Präëamaya koça’ one of the five maya-s.
Head: Präëa; right side: Vyäna; left side: Apäna; body: Äkäsa; tail: Påthivi.
Präëa is the chief. Apäna is important for elimination of impurities. Vyäna all over
the body.
Präëa in human system

Präëamaya koça
Taittiréya Upaniñad
In this subtler vehicle run currents of Präëa, flowing along well marked channels
(Näòi) into every organ and part of the body and vitalizing them in different ways.
At the human level, it is Präëa that activates the body and mind, by flowing
through the Näòi-s.
Pränä and food
भUirit vE àa[>, भuv #Typan>, suvirit Vyan>, mh #TyÚm!, AÚen vav sveR àa[a
mhIyNte (Taittiréya Upaniñad 1.5.5)
bhüriti vai präëaù | bhuva ityapänaù | suvariti vyänaù | maha ityannam |
annena väva sarve präëä mahéyante. (1.5.5)
‘Bhuhu’ represents ‘Präëa’; ‘Bhuvaha’ represents ‘Apäna’; ‘Suvaha’ represents
‘Vyäna’; ‘Mahaha’ represents ‘Annam’ (food).
All the Präëäs are sustained by ‘Annam’ (food).
The source of Präëa is food.
Präëa and Food and water
‘Äpomayah präëah’ (Chandogya Upaniñad VI.5.4) – Präëa is made up of water.
The subtlest part of water is Präëa (C.U.VI.5.2) gross becomes urine and middle is
blood.
Sources of Präëa are food and water.
Präëa is made up of food (anna süktam- annam präëam, annam apänamähuh,
annam måtyu); water (apoväitagum…präëävä pah..)
How is Präëa classified in ancient texts?
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There are 5 Primary Präëa-s (Païcha mahäpräëa-s) and 5 Secondary Präëa-s
(Païcha Upapräëa-s)
They are classified according to location and bodily function
What are the location & functions of Païca Mahäpräëa-s?

What are the location & functions of Païca Mahäpräëa-s?
Païca Präëas
How food is converted into energy
Präëa governs the intake of substances.
Samäna governs their digestion.
Vyäna governs the circulation of nutrients.
Udäna governs the release of positive energy.
Apäna governs the elimination of waste-materials.
This is much like the working of a machine.
Präëa brings in the fuel,
Samäna converts this fuel to energy,
Vyäna circulates the energy to the various work sites.
Apäna releases the waste materials or by products of the conversion process.
Udäna governs the positive energy created in the process and determines the work
that the machine is able to do.
What are secondary Präëas responsible for?

Are there any other Präëas beyond them?
Yoga Rahasya also mentions two specific vayu-s in the female body
Präëa and Ātma
Präëa is considered as the ‘Atma Sakha’, friend of the ‘soul’.
Prana is the connecting link between the material world, consciousness and mind.
It is what makes life on the material level possible.
Prana regulates all physical functions for example, the breathing, digestion,
elimination and much more.
The function of the human body is much like a transformer, receiving energy from
the universal flow of Präëa, distributing that energy, and then eliminating the
toxins.
If a person or a room has a healthy, harmonious vibration, we say: “there is good
Präëa here”.
Illness, on the other hand, disturbs or blocks the flow of prana.
Präëa and Väyu

‘Väyu’ is ‘wind’ ‘air’ – same root ‘in’ gatau’ that which moves everywhere.
Väyu is one of the païca mahä bhütäs - five major elements.
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In Puruña Sükta- “präëät vayurajäyata” –from Präëa emanated the Väyu.
Väyu is also considered to have emanated out of Äkäsa which is space.
Präëa and Äkäsa are together first in creation and from them emanates the Väyu
Präëa and breath
When we ‘breathe in’ what goes in; air or Präëa? – Both
Breath is the ‘vehicle’ of Präëa.
Like a bucket brings out water from a well, the breath brings the präëa into the
system.
Like a windmill turns the air into electricity.
Präëa and väyu are used as synonyms sometimes.
Äyäma
Word meaning:
Stretching/Extending/Restraining/Restrained/Stopped
Präëa cannot be handled directly.
Breath being the vehicle of Präëa, Präëa can be handled through breath.
Breath can be extended and stopped.
Präëäyäma involves conscious regulation of breath so as to extend and stop.
Präëäyäma-long life
Präëa being life force, retention of präëa in the body is retention of life in the body
and thereby extending lifespan. (HYP. II.3).(Yoga Rahasya I.35)
Extention and stoppage of breath through practice of präëäyäma, makes the
number of breaths shorter.
Number of breaths and the length of life are inversely proportional.
Präëäyäma-long life
Heart rate and breath rate are connected.
Heart rate is the beat of heart felt in the pulse per minute. Breath rate is the number
of breaths per minute. One breath is one inhale and exhale (includes hold)
Breath rate is one fourth of heart rate
A good heart rate is 60/m and breath rate is 15/m
The number of breaths per day will be 21600
This will give a life span of 80 years (100 years ?)
When the ‘breath rate’ becomes more the life span will be shortened.
Causes for breath rate becoming more is many includes stress.
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Präëa and the body
Yogayäjïavalkya Samhita(chapter IV)

Our body is ‘ninety-six aïgula long. (Aïgula=finger according to each individual)
Präëa extends beyond the body by twelve units.
Whoever brings the Präëa within the measure of the body by using the body fire
is the best among those who had realised brahman and is worthy of worship.
Präëa and the body

When the mind is unsteady and confused more Präëa is beyond the body than
within.
The measure of Präëa beyond the body is more when we are not at ease and
therefore the Präëa within the body decreases in quality.
The measure of Präëa beyond the body is less when we are quiet.
Purpose of practice of Präëäyäma is to confine more and more Präëa within the
body.
Apäna
Word meaning ‘apanayati malädi….’ ‘That which takes impurities downwards
and out’.
Apänavayu is responsible for (in charge of) excretion/evacuation.
Apäna also represents the centre where body waste collects (bin).
That which enters the body is ‘Präëa’ and that which leaves is called ‘Apäna’.
‘Apäna’ is that ‘Präëa’ which is located and accumulated where it should not be.
Präëa, Mala and Agni
Präëa is not able to enter the body because something is there, which are impurities
(mala).
At the mental level the impurities are ‘kleçäs’.
These impurities are collected and held at the place of ‘Apäna’ which is below the
navel.
‘Apäna väyu’ is responsible for excretion. Excess is a problem.
Shortness of breath or difficulty in holding the breath or difficulty in making
exhalation longer indicates there is more ‘Apäna’.
Präëa, Mala and Agni

There is a ‘fire’ in the human system,located between präëa and apäna.
(Jätharägni)
35
The seat of this fire is near the navel.
On inhalation there is a downward movement of the breath.
This downward movement of the breath creates a current, as in a tube, which
draws the flame downward.
It is the heat of the flame which burns the dirt (mala)
During exhalation the ‘burnt dirt’ goes out.
Präëäyäma
Definition and Technique
Präëäyäma is a movement of Präëa towards Apäna and movement of Apäna
towards Präëa
Holding the breath after inhalation brings the präëa towards apäna and holds it
there.
Holding the breath after exhalation does the reverse.
Präëäyäma
Bhagavad Gétä
Apane juþit àa[< àa[e=pan< twa=pre, àa[apangtI édœXva àa[ayampray[a>.
apäne juhvati präëaà präëe'pänaà tathä'pare |
präëäpänagaté ruddhvä präëäyämaparäyaëäù || (B.G.IV.29)
Some as a sacrifice into the apäna offer Präëa (inhalation) and into the Präëa offer
apäna (exhalation) and by stopping the movements of the Präëa and apäna,
constantly practise the regulation of breath.
Technique of Präëäyäma
Yoga Yäjïyavalkyasamhita
baýadapUr[< vayaeédre pUrkaeih s>, sMpU[Rk…MभvÖayaexaRr[< k…Mभkae
भvet!, bihyRÔecn< vayaeédraÔeck> Sm&t>
bähyädäpüraëaà väyorudare pürakohi saù |
sampürëakumbhavadväyordhäraëaà kumbhako bhavet | bahiryadrecanaà
väyorudarädrecakaù småtaù (VI.23/24)
“Drawing the outside air up to the stomach is inhalation, holding the full breath is
retention and expelling the air out of the stomach is exhalation.
Why ‘stomach’ is mentioned as no air goes into ‘stomach’?
Präëäyäma
Movement of Präëä to apäna and apäna to präëa
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Präëäyäma
Right technique
Präëa and mind
cle vate cl< icÄ< iníle inScl< Évet!, yaegI Swa[uTvmaßaeit ttae vayu< inraexyet!.
(HYP II.2)
cale väte calaà cittaà niçcale niscalaà bhavet |yogé sthäëutvamäpnoti tato väyuà
nirodhayet ||
When the breath wanders (irregular) the mind is unsteady, but when the (breath)
is still, so is (the mind) still and the yogi obtains the power of stillness. Therefore,
the breath should be restrained.
The vehicle of mind is Präëa. Mind is the rider and Präëa is horse. (Çivagéta)
Breath is the vehicle of Präëa and Präëa is the vehicle of mind.
Präëa and mind are connected through breath.
06/11/2019 11:40 am end slide 331

11/11/2019 11:00 am start slide 333
Näòi
‘Näòi’ means ‘tube’.
Näòés are tube-like structures through which präëa travels in the human body.
There are 72000 Näòés in the human system. (This number varies from text to text).
They end at various parts of the body.
Among the Näòés 14 are considered important.
Among these three are important. They are Iòä, Piìgalä and Suñumnä.
Iòä is on the left side of the nostril and represents moon (cool) and Piìgalä on the
right side of the nostril and represents sun (heat)
Näòi
Suñumnä Näòi situated in the middle is called the ‘path to liberation’
‘Brahmarandhra’ and nourisher of the universe (nourishes the system).
Iòä and Piìgalä are on the left and right side.
The meeting point of the three Näòés are called ‘cakras’. They are seven in number.
Kuṇḍali(Kuṇḍalini) is at the mouth of the base of the three Näòés.
Kuṇḍalini blocks Präëa from moving into the Suñumnä.
By the use of Präëäyäma along Bandhäs, the kundalini is awakened and Präëa
moves into the Suñumnä.
Präëäyäma
Definition
37
àa[apansmayaeg> àa[ayam #tIirt>
präëäpänasamäyogaù präëäyäma itéritaù
union of Präëä and Apäna is called Präëäyäma
(Yoga Yäjïavalkyasamhita 6.2)
àa[apanyaerEKyl][> àa[ayam>
Präëäpänayoraikyalakñaëaù präëäyämaù (Ref: Hathayogapradépika:
Commentary to Verse 1 )
Ida=Candra=Öha=apäna;
Pingala=Sürya=Ha=Präëa
Their joining is Hatha yoga
Präëäyäma
Definition-yoga sütra
tiSmNsit ñasàñasyae> gitivCDed> àa[ayam>
Tasminsati çväsapraçväsayoù gativicchedaù präëäyämaù (II.49)
Tasmin=on this (perfection of asana);sati=having been(accomplished);
çväsa=inhalation; praçväsayoù=and exhalation; gati=movement;
vicchedaù=breaking/cessation; präëäyämaù
“Präëäyäma is the conscious deliberate regulation of the breath, replacing
unconscious patterns of breathing. It is possible only after a reasonable mastery of
asana practice.”
Präëäyäma
Preparation
‘Tasmin sati’- Präëäyäma practice requires preparation. This would differ from
individual to individual; some may require longer preparation while others may
require less. Also, even on a daily basis, practice of Präëäyäma requires
preparation.
How to know whether a person is ready for präëäyäma?
This is brought about by the ability of the person to bring the uncontrolled breath
to a state of control.
Breath is made fit for extension.
But such effort should not cross limits.
Präëäyäma
Prerequisites
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Hathayogapradépika: (II.1)
Awasne †Fe yaegI vzI ihtimwazn>, guépidòmageR[ àa[ayaman! sm_yset!

Athäsane dåòhe yogé vaçé hitamithäçanaù | gurupadiñöamärgeëa präëäyämän
samabhyaset
The yogi after having established in asana,
Keeping senses under control,
Following beneficial and moderate diet, should practice Präëäyäma
On the path laid down by the Guru
Präëäyäma
Preparation
Yoga Rahasya (I.45)
Aasnen ivna àa[ayamiSsXyit nEv ih, ivna àa[inraexen n mn> iSwrta< ìjet!.
Äsanena vinä präëäyämassidhyati naiva hi | vinä präëanirodhena na manaù
sthiratäà vrajet
Without practice of postures, präëäyäma can never be mastered
And without the discipline of the breath, steadiness of the mind can never be
achieved.
Präëäyäma
Preparation
Äsana
Präëäyäma should be practiced only in a correct posture. A posture where the
spine is erect. If the spine is bent forward and backward it will hinder the proper
flow of breath. With an erect spine the rib cage is opened up and allows for proper
movement of diaphragm.
Also, the posture should be stable and not shaky. Unstable posture will also cause
pain and one cannot focus on the breath. The focus will get shifted to the body.
Seated postures such as ‘Siddhäsana’ recommended ‘Kukkutäsana’ (not
recommended)
Also, a course of asana practice will improve breath capacity. Forward bends for
extending exhalation and back arches for extending inhalation.
Präëäyäma
Preparation
Ähära
‘Hita’=beneficial, wholesome, talks of ‘quality’
‘Mita’=measured, limited, talks of ‘quantity’ (Ayurveda) (Bhagavad Gétä)
39
Makes the body light, no excess flesh accumulates (stomach)
Makes mind ‘sattva’ (story of sage and jewel)
‘Sätvika mind’ prerequisite (HYP II.6) ‘nityam sätvikayä dhiyä’
Control of senses achieved through diet (ähära çuddhihi….)
Präëäyäma
Role of Food
AÚmy< ih saeMy mn annamayaà hi somya mana Ch Up VI.5.4
O beloved one, mind is surely made of food
AÚmizt< Çexa ivxIyte tSy y> Swivóae xatuStTpurI;< भvit yae mXymStTma<s<
yae Ai[óStTmn> Ch Up VI.5.1
annamaçitaà tredhä vidhéyate tasya yaù sthaviñöho dhätustatpuréñaà bhavati yo
madhyamastatmäàsaà yo aëiñöhastatmanaù
Food when eaten becomes divided in three ways. Of it, that which is the grossest
ingredient that turns into faeces. That which is the medium constituent becomes
flesh. That which is the subtlest becomes mind.
Food and Guṇas

Ref: Bhagavad Gétä Chapter 17 Çloka 8
आयःु सत्त्वबलारोग्यसख
ु प्रीनतवववधानाः।
रस्याः न्द्स्नग्धाः न्द्स्थरा हृद्या आहाराः सान्द्त्त्वकवप्रयाः।।17.8।।
āyuḥsattvabalārōgyasukhaprītivivardhanāḥ.
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ৷৷17.8৷|
Foods which promote longevity, intellectual alertness, strength, health, pleasure
and happiness and those that are sweet, oil, substantial and agreeable, are dear to
Sattvika beings.
Food and Guëas
कट्वम्ललविात्युष्ितीक्ष्िरूक्षववदाहहनः।
आहारा राजसस्येष्टा दःु खशोकामयप्रदाः।।17.9।।
kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ.
āhārā rājasasyēṣṭā duḥkhaṣōkāmayapradāḥ৷৷17.9৷৷
Foods that are bitter, sour, very salty, excessively hot, very pungent, dry and
burning, are all dear to Rajasika men; they produce pain, sorrow and disease.
Food and Guëas
यातयामिं गतरसिं िूनत ियवुा षतिं च यत ्।
उन्द्च्छष्टमवि चामेध्यिं भोजनिं तामसवप्रयम ्।।17.10।।
40
yātayāmaṇ gatarasaṇ pūti paryuṣitaṇ ca yat.
ucchiṣṭamapi cāmēdhyaṇ bhōjanaṇ tāmasapriyam৷৷17.10৷
That food which is stale (more than three hours), tasteless, putrid (bad smelling),
decayed, refuse (remnants of food eaten by others), unclean, is dear to Tamasika
men.
Präëäyäma
Preparation
Guru Upadeçam
àa[ayamen yukœten svRraeg]yae भvet!, Ayuक् t A_yas yaegen svR raeg smuÑv>.
präëäyämena yuktena sarvarogakñayo bhavet |
ayuktabhyasayogena sarvarogasamudbhavaù ||
By proper practice of Präëäyäma all diseases are reduced;improper practice will
bring in all diseases
Guru’s guidance will lead one in the proper path.
All have samskäras and that calls for designing individual practice.
Präëäyäma
Results of improper practice
हहक्का श्वासश्च कासश्च सशरः किााक्षक्षवेदनाः ।
भवन्द्न्त ववववधा रोगाः िवनस्य प्रकोितः ॥ १७ ॥
hikkā ṣvāsaṣca kāsaṣca ṣiraḥ karṇākṣivedanāḥ ।
bhavanti vividhā rogāḥ pavanasya prakopataḥ ॥ 17 ॥
Hiccup, asthma and cough, pain in the head, ear and the eyes and various other
diseases manifest due to the vitiation of air.
Präëäyäma
Preparation
Yoga Yäjïavalkya Samhita (5: 9-14)
Having given up desire for material objects
Having mastered fatigue
Absorbed in following truth (satya)
Proper training under a teacher
Moderate diet
Following svadharma
Sitting with head and shoulder in a straight line
Mouth closed
Präëäyäma
Components and Process
Yoga Sütra (II.50)
baý Aa_yNtr StMभv&iÄ> dez kal s<Oyaiभ> pir†òae dI"R sUúm>
41
bähya äbhyantara stambhavåittiù deça käla saìkhyäbhiù paridåñöo dérgha
sükñmaù (II-50)
It involves the regulation of exhalation, inhalation and suspension of breath.
The regulation of these three processes is achieved by modulating their lengths
and maintaining this modulation for a period of time as well as focusing the mind
on the process.
These components of breathing must be both long and subtle.
Types of Präëäyäma
Haöhayogapradépikä
àa[ayamiôxa àaektae recpUrkk…MभkE>, siht> kevlíeit k…Mभkae iÖivxae mt>
präëäyämastridhä prokto recapürakakumbhakaiù | sahitaù kevalaçceti
kumbhako dvividho mataù (II.71)
“Präëäyäma is said to be of three types, Recaka, Puraka and Kumbhaka and
Kumbhaka is of two types Sahita and Kevala”.
Präëäyäma
Three types
Rechaka Präëäyäma = Emphasis on Exhalation. Focus on Exhalation. Long timed
Exhalation. Inhale is free. Exhalation is made to the extent possible. Exhalation is
more than Inhalation. Helpful in removing stress.
Püraka Präëäyäma = Emphasis on Inhalation. Focus on Inhalation. Exhale is free.
Just wait for the body to expel the air. Inhalation is made to the extent possible.
Inhalation is more than Exhalation.
Kumbhaka Präëäyäma = Emphasis on hold. It can either after Inhalation or after
Exhalation or after both. (Example: Pranayama done with mantras) Inhale hold to
work on chest area and Exhale hold to work on abdomen area.
Why emphasis on Exhalation?

àCDdRn ivxar[a_yam! va àa[Sy
Pracchardana vidhäraëäbhyäm vä präëasya (Y.S I.34)
Or (calmness of mind is gained ) by exhaling and retaining the breath.
Aim of yoga is to eliminate impurities and reduce Avidya.
It is not enough to burn the impurities through Pranayama but expel the burnt
impurities efficiently through exhalation.

Elimination alone helps in getting positive results
Example: when blockages are cleared from the pipe, the good water flows
42
If something is preventing a change in us from occurring, then we need only to
remove the obstacle and the change will take place
Exhalation takes away impurities from the body making way for the prana to enter

Most important tenet of pranayama is this: only when we have emptied ourselves,
can we take in a new breath and only when we can draw the breath into us can
hold
If the quality of the exhalation is not good, the quality of the whole pranayama
practice is adversely affected.
When someone is not able to breathe out slowly and quietly it means that he or she
is not ready for pranayama, either mentally or otherwise.
Indeed some texts give this warning: if the inhalation is rough, we do not have to
worry, but if the exhalation is uneven it is a sign of illness, either present or
impending
Präëäyäma
Components and Process
Yoga Sütra (II.50)
बाह्याभ्यन्तरस्तम्भववृ त्तदे शकालसिंख्यासभः िररदृष्टो दीघासूक्ष्मः ॥ ५० ॥
bāhyābhyantarastambhavṛttirdeṣakālasaṁkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ ॥
50 ॥
Physical characteristics: (what is seen from outside) exhalation, inhalation and
retention
Mental involvement:
Deça= place in the body where we fix the mind (throat, etc.)
Käla=time (length of every component of breath)
Samkhya=number of breaths.
Aim: (a) dérgha=long (b) sükñma=subtle but not shallow (cotton)
Paridåñöo: looking into all the above aspects. (Mindfulness)
Präëäyäma
Components and Processes
Präëäyäma
Techniques
Never use more than one type of control for the same breath component
Never use both throat control and nostril control at the same time when inhaling
or exhaling
43
Präëäyäma
Ujjäyé
‘Ujjäyé’ – that which clears the throat and masters the chest
Focus the throat as if we are imposing a restriction on the throat which produces a
sound. It is as if we have a valve in the throat and we are partially closing it to
control the breath.
We measure the control by the sound.
This sound is produced uniformly during both inhalation and exhalation allowing
us to hear, as well as feel the breath, as we work toward deeper and longer cycles.
Präëäyäma
Ujjäyé
Classical technique according to HYP (II.51)
Closing the mouth, draw in air slowly through (both the nostrils} till (the breath)
is felt to be sonorous from the throat to the heart.
Perform Kumbhaka by retaining the breath to the utmost till it is felt from the hair
[on the head] to the ends of the nails [in the toes, i.e. Pervading the whole body]
and
Exhale the air through the ‘Iòä’ (left nostril)
Theraputic value – removes disorders in the throat caused by phlegm and
stimulates the (digestive) fire in the body. Puts an end to diseases of the Näòés and
the Dhätus as also ‘dropsy’ (edema)
In standing posture also, this ‘Kumbhaka’ can be practised.
Präëäyäma
Ujjäyé
Adaptation/modification:
Inhalation and exhalation both nostrils
Done without hold or hold after exhale only.
Ideally the sound would come only when the chin is kept down (Jälaïdhara
Bandha). Positioning the head is important.
In order to avoid strain in the neck preparation through Äsanas such as
‘Dvipädapétam’ , etc. would help.
Moving the head up and down in between a session would also help.
Präëäyäma
Nostril control techniques
Use mrigi mudra (female deer), with thumb closing right, and the [ring finger
+little finger] closing the left nostril.
Modification: index and middle finger kept up instead of bent
Präëäyäma
Anuloma and Viloma Ujjäyé
44
Anuloma Ujjäyé Präëäyäma
(Anuloma=with the hair or grain, natural direction, in order)
Inhale through both the nostrils (focus-throat) and exhale through one nostril
(partially open) – other nostril fully closed.
This helps in extending the exhalation
Viloma Ujjäyé Präëäyäma
(Viloma=against the hair or grain, inverted, reverse order)
Inhale through one nostril (partially open) and exhale through both nostrils (focus-
throat)
This helps in extending the inhalation
Präëäyäma
Pratiloma Ujjäyé
(Pratiloma=against the hair or grain, reverse, inverted)
Inhale both nostrils (focus throat)
Exhale left nostril (partially closed)
Inhale left nostril (partially closed)
Exhale both nostrils (focus throat)
Inhale both nostrils (focus throat)
Exhale right nostril (partially closed)
Inhale right nostril (partially closed)
Exhale both nostrils (focus throat)
Helps increase the focus; prepares for Näòéçodhana Präëäyäma
Präëäyäma
Näòéçodhana/Nädéçuddhi
In ‘HYP’ and ‘YYS’ this technique comes prior to the list of Präëäyäma-s.
Purpose is to cleanse the ‘näòés’. HYP prescribes daily practice with a ‘Sättvik’
mind.
Classical technique – HYP (II.7-10) –
Assume Padmäsana
Draw in Präëa (air) through ‘moon’ (Ida- left nostril)-
Retain as long as possible –
Exhale through ‘sun’ (Pingala-right nostril) –
Again, inhale through ‘Pingala’ –
Retain as before –
Exhale through ‘Ida’.
(Use of bandhas given in commentary)
Präëäyäma
Exhaling through the opposite nostril is ‘ordained’.
45
Should not exhale through the same nostril.
Holding according to one’s capacity (yathä çakti)
Inhale upto stomach (udare) – emphasis on the technique – no air goes to stomach
– diaphram descending.
Exhalation should be slow and not fast
Fast exhalation will result in lowering the strength.
This is determined by one’s capacity of inhalation and hold.
Präëäyäma
‘Ëäòéñ’ are purified in three months. (HYP II.10) (Page 56)
Practice 4 times daily – gradually raising to 80 breaths one session – 320 breaths
for 4 times daily/240 breaths for 3 times daily. (Ref: Commentary to HYP-Page 57)
According to Yoga Yäjïavalkya Samhita (VI. 22-23). Practice of 16 rounds daily
will result in removal of the effect of sinful activities.
This is because the Rajas is put down.
Through Präëäyäma done with performance of one’s duties liberation is attained.
End of 14/11/2019
Präëäyäma
First stage there is ‘perspiration’, second stage there is ‘tremor’ all over the body
and at the highest stage ‘Präëä’ goes to ‘Brahmarandhra’.
This is the way to reach ‘Samädhi’ through Pranayama and this is the reason why
this Präëäyäma is considered as the “ultimate” “pinnacle” of Präëäyäma-s.
Early stages food mixed with milk and ghee is prescribed. Later no restriction
Präëäyäma
As the lion, elephant or tiger is tamed gradually, even so the ‘präëa’ be brought
under control. Else it will kill the practitioner. (HYP – II.15)
Proper practice of pranayama brings freedom from diseases, improper practice
brings upon all diseases. (HYP – II.16)
Wrong practice produces hiccup, asthma, bronchial diseases, pains in the head,
ears and eyes and various other diseases because of excitement (prakopa) of prana
(HYP – II. 17)
Präëäyäma
Importance
46
Success in other tools like ‘Pratyähära’ depends on the success in ‘Präëäyäma’.
(Ref: Yogacintämaëi)
Präëäyäma itself is called ‘Pratyähära’ (12 times), Dhäraëä (12 times), Dhyäna (12
times) and Samädhi. (Page 59)
The number of cycles of Präëäyäma practice when increased leads to the higher
stages. (Ref: Skandapuräëa)
Präëäyäma
Practice should be intellegent (yukta).
Mindfulness is emphasised here.
Exhalation should be ‘ slow’ (çanaihi) ‘steady’ and ‘long’
Inhalation should not be ‘too much’ or ‘too little’.
Also use of ‘bandhas’ is important to achieve results.
The ‘signs’ of ‘cleansed Näòéñ’ are leanness of body and brightness of face.
Präëäyäma
Adaptation/modification: no hold either after inhalation or exhalation or hold
after exhalation only.
Posture could be ‘Sukhäsana’ or seated on a stool with the back erect.
Dropping the arm in between.
Generally, only right arm is used to hold the nostril. In modification can use left
arm (as a special case).
Präëäyäma
Sürya bhedana
Classical technique as given in HYP (II.48-50)
Assuming an Äsana on a comfortable seat
Slowly draw in the air outside through right nostril (pingala)
Retain (perform Kumbhaka) to the utmost till it is felt from the hair (on the head)
to the ends of the nails (in the toes, i.e. Pervading the whole body)
Slowly exhale the air through the left nostril (ida)
Modification:
No hold
Präëäyäma
Sürya bhedana
Purifies head (brain)-kapäla
Destroys diseases arising from excess wind
Cures maladies caused by worms (bacteria, etc.)
Präëäyäma
47
Sétkäré
Classical technique as per HYP (II.54)

Make a hissing sound in the mouth (inhaling through the mouth) and exhale
through the nostrils only.
Exhalation through mouth is ruled out. It will lead to loss of strength
Breath-in with the tongue in between the lips.
Holding is not given in the text but by commentator
Modification the tongue behind the teeth. (KYM)
Results include a attractive form, hunger, thirst, sleep conquered.
Präëäyäma
Çétalé
Classical technique (HYP. II.57)
Inhale through (curled) tongue (folded protruding little outside the lips) and hold
the breath as described earlier.
Exhale it slowly through the nostrils.
Modification (KYM) raising the head up and down, exhale through nostrils.
Results are therapeutic – destroys illnesses of the glands and spleen and similar
illnesses; also fever and disorders caused by pitta, hunger and thirst and ill effects
of poison.
Präëäyäma
Çétalé
Modifications given at kym
Those who can’t curve the tongue, through mouth inhale as if one is drawing in
liquid through a straw.
Head movement- on inhale raise the head and on exhale lower the head.
Head movements can be made in more than one way by adding the hold after
inhale and exhale.
Palms on one knee; in three ways
Präëäyäma
Candrabhedana
Not found in both HYP and YYS. Reference in Yoga Cüòämaëé Upaniñad.
Technique: inhale through left nostril, hold the breath and exhale through right
nostril.
Used in Vedic rituals.
Results in calmness of mind.
Präëäyäma
Kapälabhäti
Kapala – means skull and bhati means – to shine.
There are two approaches in classifying this as a Prāṇāyāma technique or Kriya.
48
Hatha Yoga Pradipika lists 6 practices or kriyas or shad kriyas like Jala neti, sutra
neti, basti etc. Kapalabhati is one of them – making this a cleansing process.
These kriyas are not taught at KYM, as Prāṇāyāma is in and by itself a sufficient
cleansing process.
Yoga Rahasya lists this as Prāṇāyāma, eventhough it looks like the essential feature
of Prāṇāyāma of dirgha and suksma whereas Kapalabhati consist of short and
noisy breaths.
As this helps the breath to become dérgha and süksma this can be classified as
Präëäyäma
Präëäyäma
Kapälabhäti
Perform recaka (exhalation) and püraka (inhalation) rapidly like the bellows of a
blacksmith.
This destroys phlegmatic diseases.
Often precedes Präëäyäma
Präëäyäma
Bhastrika
Technique is similar to kapälabhäti, the difference is using nostril control
alternatively.
This helps in raising kundalini and is purifying, pleasant and beneficial.
It removes the obstruction caused by phlegm.
This is considered as special in breaking the knots at the entrance of suñumnä
Präëäyäma
Bhrämharé
Assuming ‘çanmukhi mudra’ inhale and exhale slowly making the humming
sound of a bee.
This Präëäyäma results in bringing bliss in the hearts of the practitioner.
Präëäyäma
Results
tt> ]Iyte àkazavr[m!
tataù kñéyate prakäçävaraëam (II.52)
From that is dissolved the covering of light.
tpae n pr< àa[aymaÄtae ivzuiÏmRlana< dIiÝí }anSyeit
tapo na paraà präëäyamättato viçuddhirmalänäà déptiçca jïänasyeti
There is no Tapas superior to Präëäyäma. It removes impurities and makes the
light of knowledge shine. (Vyäsa commentary)
49
Präëäyäma
Results
xar[asu c yaeGyt mns>
dhäraëäsu ca yogyata manasaù (II.53)
And (gives) fitness of the mind for concentration.
Präëäyäma
Samantraka Präëäyäma
‘Samantraka Präëäyäma’ also known as ‘Sagarbha Präëäyäma’ is ‘ with mantra’.
Mantra can be used in any Präëäyäma .
Generally the mantra is chanted mentally.
This takes care of the ‘Käla’ aspect of Präëäyäma.
Gives threptic value.
Leads to meditation.
Präëäyäma
Ratios
Kala aspect of Präëäyäma.
Inhalation, exhalation and hold are expressed in numerical value in seconds.
Helps bring focus to the practice.
Too easy will make it mechanical. If complicated it can bring resistance and cause
problems.
Can be used to bring in different functions.
Long exhalation – langhaëä – relaxing and calming
Long inhalation – brahmaëä –energising
Inhale and exhale equal – samäna-
Präëäyäma
Ratios
Präëäyäma, by definition is to extend the breath.
This is measured and achieved by the use of ratios.
Ratios have to be developed by practice, over a period of time
Extending the breath can’t be done arbitrarily
A judicious method has to be followed for this purpose.
This will depend on individual to individual and also the effect that is required
End of 15/11/2019
Präëäyäma
Samavåtti
50
There are many ratio possibilities that can be classified under two general
headings., i.e., Samavåtti and Viñamvåtti
Samavåtti: sama means ‘equal’ våtti means ‘move’
Samavåtti Präëäyäma is the Präëäyäma in which inhalation and exhalation are
equal and if the breath is held, that too is equal to inhale or exhale.
Inhale hold after inhale exhale hold after exhale
10 10 10 10
10 10 10 0
10 0 10 10
10 0 10 0
Samavåtti Präëäyäma is very useful for those who use mantra-s in Präëäyäma
(Samantraka Präëäyäma)
Präëäyäma
Viñamvåtti
The other general type ratio is called ‘Viñamvåtti’
In this Prāṇāyāma the components are ‘unequal’.
Inhale hold exhale hold
10 0 20 0 (1:0:2:0)/(1:2)
10 10 20 0
10 20 20 0
6 24 12 6
The last is the classic ratio 1:4:2:1. This can be quite difficult.
Präëäyäma
Constructing ratios
Präëäyäma involves extension of breath.
Extending the breath can’t be done arbitrarily.
Constructing ratios should be followed diligently.
We should have a target ratio. Example 6:12:12:0
First begin by investigating the capacity of breath.
This can be done by doing conscious breathing, particularly in Äsanas.
Establish the inhalation and exhalation ratio before holding. Otherwise, there will
be tension.
Präëäyäma
Constructing a breath ratio
Start with finding out the present possible ratio.
Observe the breathing in the postures (Äsana)
The breath wavers as the body makes demands
51
Choose three postures: Paçcimatänäsana (Forward Bend), Bhujangäsana (Back
Arch) and Sarvangäsana (Inversion)
Make the inhalation and exhalation same length, say 6 seconds.
If the breath is comfortable and free in the forward bend; in the back arch both are
short; and in inversion the exhalation is fine, but inhalation is shorter; it shows
there is difficulty in lengthening the inhalation.
Exhalation is easier in forward bend because contraction of abdomen and
diaphragm is not restricted.
Präëäyäma
In the inverted postures also, exhalation is easier, but making it slower is difficult
as the weight of the abdominal organs on the diaphragm pushes the air out easily.
If one can control exhalation in this posture, it will be easy to lengthen breath
(exhalation) in Präëäyäma.
The short inhalation in back arch which generally encourages inhalation shows
there is some restriction.
Work on exhalation to make inhalation longer.
Longer and full exhalation empties the lungs which in turn encourages a more
voluminous inhalation.
To strengthen the inhalation, we must work with the exhalation.
Holding the breath will also help extending.
Präëäyäma
Start from the possible ratio and move towards the goal ratio step by step.
Use hold which generally can be half the length of the exhale or inhale.
Work only on one part, i.e., exhale or inhale and not on both simultaneously.
Work on exhale first.
Consolidate after holding and adding it to extend
Ratios are not just mathematical construction but training the system.
Präëäyäma
Suppose the given possible ratio is 4:0:4:0 and the goal is 6:0:12:0
The ratio construction could be: (Practice at least 6 breaths in each ratio)
4:0:4:0 (Given/Possible)
4:0:4:2
4:0:6:0 (Consolidate) Another method: 4:2:6:0
52
4:0:6:3 6:0:6:0
4:0:9:0 (Consolidate) 6:0:6:3
4:0:9:3 6:0:9:0
4:0:12:0 (Consolidate) 6:0:9:3
4:2:12:0 6:0:12:0 (Goal)
6:0:12:0 (Goal)
Präëäyäma
Constructing ratios
Suppose the breath ratio for the day and time is found to be 6:0:8:0 and the goal
is 6:12:12:0
6:0:8:0 = Given/possible ratio
6:0:8:4 - Introduce hold after exhale
6:0:12:0- Consolidate
6:3:12:0- Introduce hold after inhalation
6:6:12:0 – No consolidation after inhale as the goal inhalation is 6
6:9:12:0 –
6:12:12:0 – Goal
Präëäyäma
Constructing ratios
Concept of ascending and descending.
Descend is like a counter pose
It may take only a short time but is worth.
Krama in Präëäyäma
“Krama” = Order, Succession, Step by step progression or a sequence of events
In Präëäyäma, Krama can be practiced in the process of Inhalation and Exhalation.
It can be practiced in all Präëäyäma-s, except Kapālabhāti and Bhastrika.
When practiced in Inhalation it will be:
In 3”: Hold 3”: In 3”: Hold 3”: In 3”...
In Exhalation It will be:
Ex 3”: Hold 3”: Ex 3”: Hold 3”: Ex 3”…
Krama in Präëäyäma
Often used to make the extension of the breath easier and better.
Largely used in Therapy. Example: Asthma
Can be combined with postures; i.e. In a course planning, there can be Krama in
the Äsana and in Präëäyäma
Kevala Kumbhaka
भaý Aa_yNtr iv;ya]epI ctutR>
bhähya äbhyantara viñayäkñepé caturtaù (2.51)
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The fourth is that which follows when the spheres of external and internal have
been passed.
The three are Exhalation, Inhalation and Hold.
HYP says Kumbhaka is of two types, i.e., Sahita and Kevala.
Sahita Kumbhakas are the varieties of Präëäyäma, such as Süryabedhana, etc,
Kevala Kumbhaka is the result of practice of Sahita Kumbhaka
Caturtah = Fourth, representing the breath pattern experienced when the mind is
in “Türiya (fourth) state” which is ‘Samädhi’.
Kevala Kumbhaka
bNxÇya_yasivpak jata< ivvijRta< reck pUrka_yam!,

ivzae;yNtI iv;yàvah< iv*a< भje kevlk…<भêpam!.
bandhatrayäbhyäsavipäka jätäà vivarjitäà recaka pürakäbhyäm |
viçoñayanté viñayapravähaà vidyäà bhaje kevalakumbharüpäm || (Yoga Tärävali
Çloka 8)
Gradually, through the mastery of the three bandhas, exhalation and inhalation
are suspended and a detachment towards undesirable objects arises. I bow to this
vidya (knowledge) known as Kevala Kumbhaka.
Kevala Kumbhaka
Anahte cetis savxanE> A_yaszUrErnuभUymana,
s<St<iभt ñasmn> àcara sa j&iMभte kevl k…MभkïI>
anähate cetasi sävadhänaiù abhyäsaçürairanubhüyamänä |
saàstambhita çväsamanaù pracärä sä jåmbhite kevala kumbhakaçréù
Yoga Tärävali Çloka 9
When a person focuses his mind gradually on the Anähata and practices (the three
bandhas) with courage, then slowly he experiences the previous state of Kevala
Kumbhaka.
Präëäyäma
Bandhas
‘Bandha’ means ‘to bind or to lock’.
In this process, we tighten certain portions of the “torso” in a particular way.
‘Bandhas’ intensify the process of reducing the ‘dirt’
Präëäyäma
Bandhas
Pranayama helps to use the ‘fire’ in the body to reduce the ‘dirt’/‘apäna’.
Bandhas intensifies this process
Bandhas make sure the flame is brought exactly to where the ‘apäna’ is
concentrated, so that the fire has more effect.
Präëäyäma
Bandhas
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Three bandhas are considered important.
They are ‘the Jälandhara’, ‘the Uòòéyana’ and ‘the Müla’.
‘The Jälandhara bandha’ involves the neck and upper spine.
‘The uòòéyana bandha’ involves the portion of the torso from the diaphragm to its
base.
‘The müla bandha’ involves the portion from the navel to the base of the torso.
‘Jälandhara bandha’ positions the torso in such a way that the spine remains erect,
keeping the draft [current of air] in line with the fire.
‘Uòòéyana bandha’ brings the ‘apäna’ up towards the fire.
‘Müla bandha’ helps to keep the ‘apäna’ near the fire.
The principle is, make the pipeline straight with Jälandhara bandha, bring the
‘apäna’ toward the fire with ‘uòòéyana bandha and hold the ‘apäna’ near the fire
with ‘müla bandha’.
Präëäyäma
Bandhas
‘Jälandhara bandha’ is maintained throughout inhalation, exhalation and holding
the breath.
‘Uòòéyana bandha’ is done only after exhalation is finished and before inhalation
is begun; that is, during holding the breath after exhalation [bähya kumbhaka].
‘Müla bandha’ like ‘Jälandhara bandha’ is maintained throughout the Präëäyäma.
Präëäyäma
Bandhas
Technique
In teaching the techniques of bandhas, we begin with jälandhara bandha.
If we are not able to do that we not ready for others.
In jälandhara bandha, we lift up the back, so it is very straight, then tuck the chin
down.
In this bandha, it is easy to know whether or not our spine is erect.
As long as the chin is down and the back is straight, we are in jälandhara bandha.
In some postures this bandha is not possible.
Präëäyäma
Bandhas
Technique
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The next bandha we teach is uòòéyana bandha.
In this technique, as we exhale, we start contracting the abdomen.
At the end of the exhalation the abdomen is completely contracted, lifted and
pulled back towards the spine; at the same time the diaphragm moves upward.
If we do this bandha very well, the navel goes back to the spine; the rectal and back
muscles contract.
At the completion of uòòéyana bandha the whole abdominal area is hollow.
This bandha is practised only after jälandhara bandha is well established.
Präëäyäma
Bandhas
Technique
The müla bandha is established after we have done the uòòéyana bandha.
As we release the upper abdomen and diaphragm, we maintain a contraction in
the lower abdomen, back and rectum.
That is, the portion of uòòéyana bandha below the navel is maintained in
contraction while the portion above the navel is released.
Once established, müla bandha is maintained throughout Präëäyäma
Präëäyäma
Bandhas
The three bandhas can be used in the practice of Äsana and Präëäyäma.
Initially, bandhas are done in simple postures so that our bodies can get used to
them.
The easiest posture is to lie flat on the back. This is called ‘Taöäkamudra’.
Other postures are Adhomukhasvanäsana and Mahämudrä.
Bandhas can be tried in Çérsäsana and Viparétakaraëi. In Çérsäsana, Jälandhara
bandha is not possible.
Präëäyäma
Bandhas
As Uòòéyana bandha is done only on holding the breath after exhalation, one of
the most important requirements for doing Bandhäs is the ability to do a long
holding of the breath, particularly after exhalation, without sacrificing the quality
of inhalation and exhalation.
To maintain Jälandhara bandha, the neck and back must be in a proper condition
to keep the back straight and the chin down. When tried with a stiff neck, it will
hurt the neck.
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Präëäyäma
Bandhas
Planning a Präëäyäma practice with Bandhäs
Präëäyäma
Sum up
Fourth limb – important – Bestows spiritual powers as well therapeutically very
effective.
Right technique of breathing learnt first.
Three types – Rechaka, Püraka and Kumbhaka
Kumbhaka – Sahita and Kevala
Näòéçodhana important – Others have therapeutical value.
Considered as best of Tapas in removal of impurities.
Leads one to Dhäraëa
Pratyähära
Pratyähära is the fifth limb of the Añöäìga Yoga.
Pratyähära means withdrawal or holding back. Here it is withdrawal of senses
from objects.
Sviv;y As<àyaege icÄSy Svêpanukar #v #iNÔya[a< àTyahar>
svaviñaya asamprayoge cittasya svarüpänukära iva indriyäëäà pratyähäraù ॥
2.54 ॥
When separated from their corresponding objects, the sense organs follow, as it
were of the Mind. That is called ‘Pratyähära’.
Restraint of the senses occur 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.
Pratyähära
By nature, senses forcefully draw the Mind towards objects, even for the learned.
(Bhagavad Gétä II. 60)
यततो ह्यवि कौन्तेय िरु
ु षस्य वविन्द्श्चतः।
इन्द्न्ियाणि प्रमाथीनन हरन्द्न्त प्रसभिं मनः।।2.60।।
yatatō hyapi kauntēya puruṣasya vipaṣicataḥ.
indriyāṇi pramāthīni haranti prasabhaṇ manaḥ৷৷2.60৷
The turbulent senses, O Arjuna, do carry away perforce the mind of even a wise
man, though he is ever striving.
Unless practice of the Aïga-s including Präëäyäma is done, Pratyähära cannot be
achieved.
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Pratyähära
No form of practice is stated in the Yoga Sütra. It looks more like result than a
practice by itself.
When the mind achieves the state of Dhäraëa, fixing on one object, Pratyähära
happens.
This is achieved through the practice of Präëäyäma.
However, Yoga Yäjïavalkya Samhita talks of three practices. All of them have in
common, the technique of holding the breath and directing it to places in the body.
(Marmasthäna-s)
Pratyähära
tt> prma vZyta #iNÔya[am!
tataù paramä vaçyatä indriyäëäm (2.55)
Then the senses are mastered.
The highest control is achieved through constant practice.
The ability of the Mind to act as the master of the senses has to be maintained.
This happens when the Buddhi takes complete control.
Directing the Mind towards the Supreme Being is recommended as the best form
of Pratyähära.
Dhäraëä
Dhäraëä is the Sixth Aïga of the Añöäìga Yoga.
This along with Dhyänam and Samädhi are taken to the third Chapter called
‘Vibhüti Päda’.
This Päda gives the results of the practice of Yoga which are superhuman powers.
The three Aïga-s are considered as ‘Antaraïga’ (internal) in comparison with the
five stated earlier, as they involve the internal organs (Antahkaraëas), namely, the
Mind.
They are also the product of the practice of the five Aïga-s stated earlier.
What is ‘Dhäraëä’?
‘Dhäraëä’ comes from the root “dhå”, which means ‘to hold’ ‘to support’. What
supports/holds what?
dez bNx> icÄSy xar[a
deça bandhaù cittasya dhäraëä (Yoga sütra III.1) (cittasya deça bandhaù dhäraëä)
deça=place; bandhaù=tie, bind, fix; cittasya=of the Mind; dhäraëä=Concentration
Concentration is fixing of the mind in one place.
In Dhäraëä or fixity, the flow of similar mental activities on the same object is
confined to the desired place.
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“The mind has reached the ability to be directed (Dhäraëä) when direction towards
a chosen object is possible in spite of many other potential objects within the reach
of the individual.”(TKVD)
“Dhäraëä ” is when we create a condition so that the Mind, going in a hundred
different directions, is directed towards one point”.
Traditional example: Tank of water with channels. Digging one channel deeper
will direct water to flow in that direction.
We encourage a particular action of the mind and as this action becomes more
intense, the other movements gradually subside. That is “Dhäraëa” (TKVD)
Dhäraëa is the state of mind where the mind orients itself towards one point and
nowhere else.
“Präëäyäma” becomes an essential step. ‘dhäraëäsu ca yogyatä manasah’
Dhäraëā - Focus
The ‘place’ (deça) of focus (object) could be outside, such as Sun, Moon, Pole star,
etc. or inside such as tip of the nose, tip of the tongue, the heart-lotus, shining
centre of the top of the head or a concept like yoga sütra.
The word ‘citta’ is used to denote that it stays, without any distraction, fixed in the
thought of that place alone.
A’ kñipta/ müòha’ mind is not fit for ‘Dhäraëä’.
“adhikäram” – My desire to focus is not enough. That is why Yoga as a samskära
is required.
samskära= conditioning. (Good/helpful) (will be given up finally)
Two stages in Yoga: Viyoga and Samyoga. Normally we are linked to something.
Viyoga-give up the link to what is not required. (Pratyähära)
Dhäraëä
Mind distracted
Dhäraëä is where the Mind is directed towards ‘one’ object.

The orientation of the Mind towards one particular object, whether an object in the
physical sense or an object in the sense of an idea.
At this stage there is an awareness of two things; Self and the object.
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What is ‘Ekägratä’?
‘Ekägratä’ is one of the five Citta Bhümi-s.

Here the Mind has come to a state of one pointedness.
yta dIpae invatSwae ne<gte saepmaSm&ta yaeignae yt icÄSy yuÃtae
yaegmaTmn>
yatä dépo nivätastho neìgate sopamäsmåtä |
yogino yata cittasya yuïjato yogamätmanaù.(Bhagavad Géta-VI.19)
A lamp does not flicker in a windless place”-that is the simile used for the subdued
mind of a yogi practicing concentration in the Self.”
Ekägrata - Example
Why ‘Dhyäna’ is important?

‘Dhyäna’ is the seventh Aïga of the Añöäïga yoga.
‘Dhyäna’ is a synonym of ‘Yoga’ (Nämaliïgänuçäsanam)
Definition of Yoga as given in YS 1.2 (Yoga Valli – “atra yogapadam
dhyänamityarthakam” – Here the word Yoga means Dhyänam)
What is Yoga? “Yoga is the ability to direct the mind exclusively towards an object
and sustain the focus in that direction without any distractions”
Practice of any tools of Yoga without the characteristics of ‘Dhyänam’ cannot be
considered to be Yoga – Example practice of Äsana calls for total involvement.
What is Dhyäna?
Dhyäna is seventh Aïga of the Añöäìga Yoga
‘Dhyäna’ comes from the root ‘dhai’ (cintäyäm) which means to ‘to think of’, ‘to
reflect upon’, ‘to contemplate’.
Synonyms for the word ‘Dhyäna’ are ‘cintä’ (thinking/thought); ‘småti’
(remembering);
It is preceded by ‘Dhäraëä’ and succeeded by ‘Samädhi’
In application all the three are used together and called ‘Samyama’(III.4)
What is ‘Dhyana’?
tÇ àTyy @ktanta Xyanm! Tatra pratyaya ekatänatä dhyänam(Y.S.III.2)
Tatra=there; pratyaya: mind (conception, idea, thought, definite cognition of the
object); ekatänatä=extending towards one direction; dhyänam=meditation
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Then the mental activities form an uninterrupted flow only in relation to this
object.
‘Tatra’ is the linking word. This links this sütra to the previous sütra. ‘Tatra’ means
‘in that place’.
‘Tatra’, refers to the place where we have fixed the mind through Dhäraëä.
When this focus continues, and all the mental activities are only towards this focus,
it is called ‘Dhyänam’.
Dhyäna
Dhyäna is the intimate communication between the Mind and the object/idea.
At this stage there are three things: Self, the object and the thinking process or the
communication.
In Dhyäna, these three things exist separately, there a conceptual gap between
them.
What is the difference between Dhäraëä and Dhyänam?

The difference between ‘Dhäraëä’ and ‘Dhyäna’ is compared to that of the flow of
water and oil.
In the flow of water there are breaks while in that of oil there is total continuity.
What is Dhäraëä, Dhyänam and Ekägratä ?

To fix the mind on ‘Dhyeya’ (Object) is called ‘Dhäraëä’.
To continue linking the mind with it is ‘Dhyänam’.
This continuous focus is known as ‘Ekägratä’.
What does ‘Dhyänam’ involve?
The foundation for Dhyänam is Dhyätä , Dhyänam and the Dhyeya.
What does ‘Dhyänam involve?

‘Dhyätä’ is always ‘The Soul’.
Dhyätä (Meditator) (the Jéva) is Nityam (eternal) and Avikäré (unchangeable).
Dhyeya could be anything, objects outside, gross or subtle, inside gross and subtle,
the Soul and Supreme Being. (Nature – Both)
However, Dhyänam, which is a nature of the mind in the sattva state, is Jaòa and
Vikäré (unconscious and ever changing).
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03 December 2019 10:07 AM
What does ‘Dhyänam’ involve?
‘Dhyätä’ is always ‘The Soul’.
‘Citta’ which is directed towards the ‘Dhyeya’, is a part of ‘Prakåti’ and is ‘Jada’ or
‘Acit’ or unconscious matter.
‘Citta’ (Mind) is made up of the three Guëäs (Sattva, Rajas and Tamas)
It is also influenced by the Kleça-s (Avidya, Asmita, Räga, Dveña and Abhiniveça)
(Forms the base)
It has also the ‘Samskära-s’ (Conditioning). These are passed on into lives and also
get formed through actions.
What is the role of the mind in Dhyänam?

The mind, through the senses, when linked to the objects, takes the form of the
objects.
This Citta, the mind, is able to act in spite of being Jaòa (inanimate) and Acetana
(not sentient).
This is done through the strength of the Jévätma that is supporting it.
It is the same system that is involved when we are in the state of Dhyänam.
The mind in the state of Dhyänam takes the form of the Dhyeya and presents it to
Jévätma to experience.
Preliminary practice of yoga, which includes Präëäyäma and Pratyähära has an
important role in making this possible.
Role of Mind in Meditation?

For the purpose of focus the Mind should have ‘Sattva’ predominance.
Citta Çuddhi is a clear mind without Rajas and Tamas.
It arises through the practice of Bahiraṇga Sädhanä (Yama, Niyama, Äsana,
Präëäyäma and Pratyähära) along with the prescribed Ähära Niyamas.
The Abhyäsa has to be regular. Otherwise, such a state of mind can never be
attained.
Dhyeya
According to Vaidika Sampradaya and Patañjali's Yoga Sütra, Dhyeya is a must for
Dhyänam.
Without a specific ‘Dhyeya’, watching whatever comes in the field of the mind, the
mind becomes formless and void and this is called “Citta Niñkriyärüpa”. This is
not recommended in the Çästra-s.
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The object of Dhyänam must be very pleasant.
Dhyeya could be idols consecrated and found in temples or in houses. (Outside)
Dhyeya could be navel or in the place between the eyebrows or Cakras (inside).
Dhyänam
Why any object is not suitable for ‘Dhyänam’?
Objects on which senses feed and enjoy are also not recommended as Dhyeya. (Ref:
Bhagavad Gétä II.62/63)
ध्यायतो ववषयान्िुिंसः सङ्गस्तेषूिजायते।
सङ्गात ् सिंजायते कामः कामात्क्रोधोऽसभजायते।।2.62।
क्रोधाद्भवनत सिंमोहः सिंमोहात्स्मनृ तववभ्रमः।
स्मनृ तभ्रिंशाद् बुवद्धनाशो बुवद्धनाशात्प्रिश्यनत।।2.63।।
‘dhyäyatah’ Thinking (meditation) of ‘viñaya’ objects leads to ‘saïga’ attachment
– käma longing - krodha anger – mohah delusion – småtivibhramah loss of
memory (purpose of yoga practice) –buddhinäçah intellect corrupted –
praëashyati perishes – gets into ‘samsara’ cycle.
Dhyänam
Model of Meditation as given in Yoga Sütra
Patanjali suggests Içvara as the Dhyeya (object of focus)
$ñr ài[xanaÖa éçvarapraëidhänädvä (I.23)
The Çabda that represents His Svarüpa is Praëava.
tSy vack> à[v> tasya väcakaù praëavaù (I.27)
Dhyätä should surrender to Him and praise His greatness.
t¾p> tdwRभavnm! tajjapaù tadarthabhävanam (I.28)
How to proceed with Dhyänam?

One should go step by step
Äsana and Präëäyäma followed by Dhäraëa.
Just as the three Bandhäs are important for Präëäyäma, Manobhanda is important
for Dhyänam.
Manobhanda is Dhäraëā .
It is important that the person practices Dhyänam under the guidance of a Guru.
What are disciplines to be observed for Dhyänam?
Mithäyäsam – Limited exertion
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Mitahitaähäram – Limited and proper food
Mita yukta kälika nidrä – Limited Timely sleep
Mita särthaka väk – Limited meaningful speech.
Mita gupta çaréra sädhana anuñthänam – Limited, private practice including
Präëäyäma that will keep the mind alert.
The wandering Mind should be brought under control gradually just as a rider
brings an untamed horse under his control.
What are disciplines to be observed for Dhyänam?

नात्यश्नतस्तु योगोऽन्द्स्त न चैकान्तमनश्नतः।
न चानतस्वप्नशीलस्य जाग्रतो नैव चाजुना ।।6.16।।
nātyaṣnatastu yōgō.sti na caikāntamanaṣnataḥ.
na cātisvapnaṣīlasya jāgratō naiva cārjuna৷৷6.16৷৷
Yoga is not for one who eats too much, nor for one who does not eat at all;
Neither for one who habitually sleeps too long, nor surely for one who keeps
awake.
Results of following disciplines in food, sleep and activities
युक्ताहारववहारस्य युक्तचेष्टस्य कमासु।
युक्तस्वप्नावबोधस्य योगो भवनत दःु खहा।।6.17।
yuktāhāravihārasya yuktacēṣṭasya karmasu |
yuktasvapnāvabōdhasya yōgōbhavatiduḥkhahā৷৷6.17৷৷
Yoga becomes a destroyer of sorrow, of one, whose eating and movements are
regulated, whose effort in works is moderate, and whose sleep and wakefulness
are temperate.
Role of Food in Dhyänam

AÚmy< ih saeMy mn annamayaà hi somya mana Ch Up VI.5.4
O beloved one, mind is surely made of food
AÚmizt< Çexa ivxIyte tSy y> Swivóae xatuStTpurI;< भvit yae mXymStTma<s<
yae Ai[óStTmn> Ch Up VI.5.1
annamaçitaà tredhä vidhéyate tasya yaù sthaviñöho dhätustatpuréñaà bhavati yo
madhyamastatmäàsaà yo aëiñöhastatmanaù
Food when eaten becomes divided in three ways. Of it, that which is the grossest
ingredient that turns into faeces. That which is the medium constituent becomes
flesh. That which is the subtlest becomes mind.
Food and guëas are related.

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आयुःसत्त्वबलारोग्यसुखप्रीनतवववधानाः।
रस्याः न्द्स्नग्धाः न्द्स्थरा हृद्या आहाराः सान्द्त्त्वकवप्रयाः।।17.8।।
āyuḥsattvabalārōgyasukhaprītivivardhanāḥ.
rasyāḥ snigdhāḥsthirāhṛdyāāhārāḥsāttvikapriyāḥ৷৷17.8৷|
Foods which promote longevity, intellectual alertness, strength, health, pleasure
and happiness and those that are sweet, oil, substantial and agreeable, are dear to
Sattvika beings.
कट्वम्ललविात्यष्ु ितीक्ष्िरूक्षववदाहहनः।
आहारा राजसस्येष्टा दःु खशोकामयप्रदाः।।17.9।।
kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ.
āhārā rājasasyēṣṭā duḥkhaṣōkāmayapradāḥ৷৷17.9৷৷
Foods that are bitter, sour, very salty, exceedingly heating, very pungent, dry and
burning, are all dear to Rajasika men; they produce pain, sorrow and disease.
यातयामिं गतरसिं िनू त ियवुा षतिं च यत ्।
उन्द्च्छष्टमवि चामेध्यिं भोजनिं तामसवप्रयम ्।।17.10।।
yātayāmaṇ gatarasaṇ pūti paryuṣitaṇ ca yat.
ucchiṣṭamapi cāmēdhyaṇ bhōjanaṇ tāmasapriyam৷৷17.10৷
That food which is stale (more than three hours), tasteless, putrid (bad smelling),
decayed, refuse (remnants of food eaten by others), unclean, is dear to Tamasika
men.
Choosing a place for doing Dhyänam?
A specific place is important to do Dhyänam and the person must remain alone so
that he can become immersed in the object of focus.
The place for Dhyänam must be neither very high nor low from the ground level.
It should not be dusty or surrounded by sharp stones.
There should not be any unbearable noise around the place.
The place should not be close to a river
Where one can practice Dhyänam?

The light should not be bright.
It should be a place like a cave, where there is not much wind or sun.
The place should be like a devata garbha graham (sanctum sanctorum).
The person must be alone and concentrate.
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Preparations for Dhyänam
Bhagavad Gétä (6.10)
योगी युञ्जीत सततमात्मानिं रहसस न्द्स्थतः। एकाकीयतधचत्तात्माननराशीरिररग्रहः।।6.10।।

yōgī yuïjīta satatamātmānaṇ rahasi sthitaḥ.
ēkākī yatacittātmā nirāṣīraparigrahaḥ৷৷6.10৷৷
The Yogin (meditator) should constantly fix his mind on the Self, (object)
remaining in a solitary place all alone,
controlling his thought and mind,
free from desire and sense of possession. (Yama and Niyama)
Rahasi = solitude/in secret = place devoid of noise (quiet)
Ekäké = alone = devoid of crowd
How one should position for dhyänam?
zucaE deze àitóaPy iSwrmasnmaTmn>

naTyuiCÀt< naitnIc< cElaijnk…zaeÄr< (6.11)
çucau deçe pratiñöhäpya sthiramäsanamätmanaù|
nätyucchritaà nätinécaà cailäjinakuçottaraà || (6.11)
Having established his seat,
in a clean spot
firm, neither too high nor too low,
made of a cloth, a (deer/tiger) skin and kuça gross(darbha) arranged in one upon
the other.
How to practice Dhyänam?
तत्रैकाग्रिं मनः कृत्वा यतधचत्तेन्द्न्ियक्रक्रयः।

उिववश्यासने युञ््याद्योगमात्मववशुद्धये।।6.12।
tatraikāgraṇ manaḥ kṛtvā yatacittēndriyakriyaḥ.
upaviṣyāsanē yuïjyādyōgamātmaviṣuddhayē৷৷6.12৷৷
There, seated on that seat
Making the mind one-pointed and with the mind concentrated and
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Holding the mind and senses in check
The Meditator should practice Meditation for the purification of the Self.
Ätmaviçuddhaye = Purification of Inner Senses (Çankara); To end the Bondage
(Rämänuja)
Yogamyuïjyät = Practice Yoga (Çankara); (Ätmäavalokanam kurvéta) Practice the
vision of the Self.
How one should position for dhyänam?
smm! kayizrae¢Ivm! xaryn! Aclm! iSwr>

s<àeúy naiska¢< Svm! idz> c Anvlaekyn! (6.13))
samam käyaçirogrévam dhärayan acalam sthiraù
samprekñya näsikägraà svam diçaù ca anavalokayan
Holding the trunk, head and neck erect (in line),
motionless (body) and steady,
gazing at the tip of the nose and
Not looking in any direction.
What is the ideal posture for Dhyänam?

The state of Dhyänam is best possible in a seated posture.
Lying down may induce sleep. Walking and moving about may distract the mind
by the objects around.
When sitting the body should be very stable.
The Upaniñads proclaim that one should meditate like the earth, space or the
mountain.
How should one practice Dhyänam?

One should be conversant with the Vedas, Vedänta and the Puräëas before
beginning the practice of Dhyänam.
It is wrong to think that anyone can do Dhyänam at any place, in any manner and
at any time. The çästras do not accept this.
To take care of these requirements, one can approach a right teacher.
Role of Äsana in Dhyänam

Keep the spine erect. Help attain and retain the position without disturbance from
the body. Flexibility and strength.
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Äsana is a preparation for Präëäyäma which is an essential preparation for
Dhäraëa which is the preliminary state for Dhyänam.
Practice of Äsana itself could be a Dhyäna, where the object of focus is the body.
This is achieved through integration of breath and sound to make it mindful.
Role of Präëäyäma in Dhyäna

Präëäyäma is preparation for Dhäraëā.
Success in other tools like ‘Pratyähära’ depends on the success in ‘Präëäyäma’.
(Ref: Yogacintämaëi)
The number of cycles of Präëäyäma practice when increased leads to the higher
stages. (Ref: Skandapuräëa)
Präëäyäma itself is called ‘Pratyähära’ (12 times), Dhäraëä (12 times), Dhyäna (12
times) and Samädhi. (Page 59)
Models of Meditative Practice

A ‘Meditative Practice’ is any ‘Practice’ which takes the practitioner’s mind to a
state of complete focus on a chosen object and maintain the focus without any
distractions.
The mind is capable of having two states based on two distinct tendencies. These
are distraction and attention.
With constant and uninterrupted “Practice”, the mind can remain in a state of
attention for a long time.
A ‘Meditative Practice’ could be ‘Active’ or ‘Passive’. Active is where the
practitioner is involved directly in the process. Passive is where the practitioner is
not involved directly in the process.

‘Passive’ is where the Practitioner simply listens to ‘Vedic Chanting’ or ‘Music’
with just focusing on the sound and not to think of anything else (including
meaning). In this process, the Mind gets one-ness and all the distracting thoughts
slowly fall by the way and the Mind becomes fully absorbed.
Another method of ‘Passive Practice’ is where the Practitioner listens to
‘discourses’/’lectures’ and thoughts follow the meaning and mind starts reflecting.
Here also the other thoughts are made to fall by the way.
Of the various ‘Active’ type of Models of Meditative Practices, ‘Japa’ type is the
most authentic one. The authority for this is the Yoga Sütra I.28
(tajjapastadarthabhävanam)
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In the ‘Japa’ type of Meditative Practice, the main act of Meditation involves
repetition of a Mantra (sound). The word ‘Japa’ comes from the root ‘Jap’ which
means “to utter in a low voice, repeat internally, mutter.”
While it is possible to simply take a position and go on repeating a ‘word’ or
‘syllable’ or ‘Mantra’, an effective practice involves planning a Meditative Course
with steps.
Mantra
The word ‘Mantra’ means “that which protects the one repeats/reflects on it”.
(mananät träyate iti mantraha).
‘Mantras’ cannot be any syllable picked up at random by the student.
‘Mantras’ are divided as ‘Vaidéka’, i.e., those which are found in the Vedas and
‘Avaidéka’ which are not found in the Vedas but are ‘coined’ by authentic teachers.
‘Vaidéka mantras can be further divided as ‘Devata’ based which has a ‘deity’
behind the mantras such as Ganapathy, Çiva, Viñëu, Näräyaëa, etc. and those
which don’t have a ‘deity’ behind them but are ‘concept’ based, such as “Soham”
which means “I am That (Supreme Being)”.
Mantra
Student is ‘initiated’ to a Mantra (mantropadeçam) generally in private.
The teacher also gives the meaning of the Mantra for reflection (YS I.28
tadarthabhävanam)
‘Vaidika mantras’ have ‘Candas’ ‘Metre’.
Before starting on a “Japa” with a Mantra, the Rishi who is responsible for getting
the Mantra (mantradåñöa) or the one who could realise the ‘Devata’ behind the
Mantra is recalled. (Example Visvämitra for Gäyatré)
Also, the Candas and the Devata are remembered through the practice of a Nyäsa
Nyäsas and Mudras
“Nyäsas” are an integral part of the “Japa” as a preparation.
“Nyäsa” means “to place”. Certain parts of the body are ‘touched’.
There are three types of Nyäsas: They are (1) Kara Nyäsa – Thumb runs through
or touches the fingers (2) Aìga Nyäsa – Right hand in ‘Cin Mudra’ touches certain
parts of the body. (3) Vyäpaka Nyäsa – Both palms to run through from head to
foot.
‘Mudra’ means ‘symbol’. Example: ‘Aïjali mudra” (Palms held together in a
greeting form); ‘Ankuça Mudra’ (Index fingers crossed like a ‘hook’)
End 03/12/2019
Planning a Meditative Practice
Pürväïga-Pradhänäïga-Uttaräïga
Pürväïga – Preparation – Äsanas/Präëäyäma/Nyäsas
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Pradhänäïga- Goal-Meditation-Japa
Uttaräïga – Descend – Präëäyäma/ Äsanas
What are the benefits of Dhyänam?
Yoga, Vedanta and Karma çästräs propose certain karmäs like the çäréra karma
and mänasika karma for certain phalam (benefits).
This phalam could be Dåñöa or Adåñöa.
Examples of Dåñöa phalam are children, wealth and prosperity.
Examples of Adåñöa phalam are sukham, änandam and ätma darçanam.
A person who is physically fit and who has been cleansed by the agni of Dhyänam
has no fear of sickness, diseases, age or death.
The Käraëa (cause) for sickness, age and death is Rajas and Tamas.
Dhyänam when done effectively will keep the Rajas and Tamas under control.
What are the benefits of Dhyänam?

That is why it is compared to the goldsmith refining the gold.
The person who does dhyänam is blessed by the Paramätma (the giver of freedom)
with çaréra ärgoyam (health), artha (material needs) limitless bhogam (enjoyment)
and ultimately apavargam (freedom).
When a person succeeds in linking himself to the Dhyeya (the object of
meditation), being Éçvara, the person will experience bliss (Änanda).
What does one experience in the state of Dhyänam?
युञ्जन्नेविं सदाऽऽत्मानिं योगी ननयतमानसः।

शान्द्न्तिं ननवााििरमािं मत्सिंस्थामधधगच्छनत।।6.15।।
yuñjannēvaṇ sadā৷৷tmānaṇ yōgī niyatamānasaḥ.
ṣāntiṇ nirvāṇaparamāṇmatsaṇsthāmadhigacchati৷৷6.15৷৷
Ever applying his mind in this way,
The Yogin of controlled mind
Attains the peace, which is the summit of beatitude
And which abides in Me.
Samädhi
Samädhi is the eighth and final aïga of the Añöäìga Yoga.
Samädhi = Sam+ä+dhi = Placing specially.
In Dhäraëa, one particular chosen object is held by the mind; In Dhyäna, all the
mental activities are directed towards that object; In Samädhi, the object is so well
placed it gets integrated with the mind.
In ‘Samädhi’ there is an intimate meeting of these three (Object, the Mind and the
Self), as if there were only one. All that remains is the feeling of the object.
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Object alone appears, the observer is fully submerged in it.
Samädhi
तदे वाथामात्रननभाासिं स्वरूिशून्यसमव समाधधः (Yoga Sütra 3.3)
tadevārthamātranirbhāsaṁ svarūpaṣūnyamiva samādhiḥ
Tad = That ( the practice of Dhyäna, stated in the previous sütra)
Eva = the same, itself,
Artha = Object
Mātra = alone
Nirbhāsaṁ = shining forth
Svarūpa = own form
Śūnyam = devoid of,
Iva = as if.
Samādhiḥ = Samädhi
Samädhi is when the same Dhyäna shines forth as the object alone and (the
Mind) is devoid of its own nature.
Samädhi
The individual is so involved with the object, that nothing except its
comprehension is evident. It is as if the individual has lost his own identity. There
is complete integration with the object.
Yoga = Samädhi (‘yuj’ - root meaning)
Yoga = Dhyäna (Synonym word)
Dhyäna = Samädhi; Dhyäna is the cause (käraëa) and Samädhi is the effect (effect).
HYP gives the example of salt getting absorbed in the water.
When there is object, the mind, object and the Self are integrated.
When there is no object, the mind and the Self are integrated.
If the object is Supreme Self, the Self and the Supreme Self are integrated.
What is the process of Samäpatti/Samädhi?
When the mind is free from distraction, it is possible for all the mental processes
to be involved in the object of enquiry,
As one remains in this state, gradually one becomes totally immersed in the object.
The mind, then, like a flawless diamond reflects only the features of the object and
nothing else.
Samäpatti explained
]I[v&Äe> AiभjatSyev m[e> ¢hIt& ¢h[ ¢aýe;u tSw tdÃnta smapiÄ>
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kñéëavåtteù abhijätasyeva maëeù grahétå grahaëa grähyeñu tastha tadaïjanatä
samäpattiù (I.41)
Kñéëavåtteù=with the reduction of mental activities;
Abhijätasya =of high quality; eva=like;
Maëeù=crystal;
Grahétå= knower; grahaëa=instrument of knowledge; grähyeñu=object of
knowledge;
Tat=that; stha=situated;
Tat =that; aïjanatä=coloured;
Samäpattiù= Samäpatti (another word for Samädhi-result)
End of 04/12/2019
Start 05/12/2019 10:40 am

Savitarka Samäpatti explained
tÇ zBdawR}anivkLpE> s<kI[aR sivtkaR smapiÄ>
tatra çabdärthajïänavikalpaiù saìkérëä savitarkä samäpattiù (I.42)
Tatra=There; Çabda=words, sound; Artha=meaning;
Jïäna=Knowledge; Vikalpaiù=past ideas; Saìkérëä=mixed
Savitarkä samäpatti= Savitarka Samäpatti
Initially, because of our past experiences and ideas, our understanding of the object
is distorted. Defective Samädhi.
Also, the gross form of the object is meditated upon; superficial
The form is reflective in nature (vitarka)
Nirvitarka Samapatti explained
Sm&itpirzuÏaE SvêpzUNyev AwRmaÇinÉaRsa inivRtkaR
småtipariçuddhau svarüpaçünyeva arthamätranirbhäsä nirvitarkä (I.43)
Småti=Memory; Pariçuddhau= upon purification;
Svarüpa=own form (nature); Çünya=empty of;
Iva=as if; Artha=object; Mätra=only
Nirbhäsä=shining;
Nirvitarkä=Nirvitarka Samäpatti
When the mind is purified (of its imprints and ideas) only the true form of the
object shines in the mind and that is Nirvitarka Samäpatti.
This is the stage of ‘Samädhi’ in the Añtäïga Yoga.
What is Nirvitarka Samädhi?
When the direction of the mind towards the object is sustained, the ideas and
memories of the past gradually recede.
The mind becomes crystal clear and is in union with the object.
At this moment there is no feeling of oneself (I) but the feeling is one of Änanda.
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This is pure Perception. (‘as it is’; yatäbhütam)
Savicära and Nirvicära Samapattis
@tyEv sivcara inivRcara c sUúmiv;ya VyaOyata

etayaiva savicärä nirvicärä ca sükñmaviñayä vyäkhyätä (I.44)
Etayaiva = In the same way; Savicärä = with subtle awareness
Nirvicärä = subtle awareness (with purified mind);Ca = also
Sükñmaviñayä= subtle objects; Vyäkhyätä= are described.
In the same way (as described in the Savitarka and Nirvitarka samäpattis) with the
objects being subtle Savicärä and Nirvicärä samäpattis are described.
This process is possible with any type of object, at any level of perception, whether
it is superficial and general, or profound and specific.
What is the extent of Meditation?
sUúmiv;yTv< c Ail¼pyRvsanm!
sükñmaviñayatvaà ca aliìgaparyavasänam (1.45)
Sükñmaviñayatvaà=Subtle objects (the focus of meditation); Ca= and, too
Aliìga=no mark (the source stage of Prakåti); Paryavasänam= concludes,
terminates.
The focus of objects concludes with the stage of the very source of Prakåti.
Except that the mind cannot comprehend the very source of perception within us,
its objects can be unlimited.
Sabéja Samädhi explained

ta @v sbIj> smaix>
tä eva sabéjaù samädhiù (1.46)
Tä=They (The four stages of Samädhis-Savitarka, Nirvitarka, Savicära and
Nirvicära)
Eva = Indeed, very, only; sabéjaù samädhiù= Samädhi with seeds (samskäras)
The four stages of Samädhis are together called as ‘Sabéja Samädhi’.
Sabéja Samädhi has steps. Effort required to get into this. Strong forces of
Samskäras.
This is the stage of “Samprajïäta Samädhi”
Self-realisation
inivRcarvEzar*e AXyaTmàsad>
nirvicäravaiçäradye adhyätmaprasädaù (1.47)
Nirvicära=(On attaining/reaching) the Nirvicära samädhi
Vaiçäradye =in the clarity
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Adhyätma=of the inner Self
Prasädaù=lucidity
On reaching the state of Nirvicära Samädhi, the ‘Self-realisation’ occurs.
Real wisdom
\t<भra tÇ à}a
åtambharä tatra prajïä (1.48)
Åtam= Truth
Bharä=bearing
Tatra=there
Prajïä =wisdom
In that state, the real wisdom occurs.
Asamprajïäta Samädhi
ïutanumanà}a_yam! ANyiv;ya ivze;aWvaRt!
çrutänumänaprajïäbhyäm anyaviñayä viçeñärthvät (1.49)
Çruta = That which has been heard (from scriptures); Anumäna=Inference;
Prajïäbhyäm = from wisdom, knowledge; Anya=other, different, Viñayä=object;
Viçeña= special, particular; Arthvät=as its object, meaning
At this stage one gets special meanings of those which have been heard and
inferred earlier.
His knowledge is no longer based on memory or inference. It is spontaneous, direct
and at a level and intensity that is beyond the ordinary.
The stage of ‘Asamprajïäta Samädhi’.
Samskäras
t¾> s<Skar> ANys<SkaràitbNxI
tajjaù saàskäraù anyasaàskärapratibandhé (1.50)
Tat=That; Jaù=born; Saàskäraù=sub-conscious imprints
Anya=other; Saàskära=sub-conscious imprints; Pratibandhé=obstructs, binds
The new Yoga Samskäras binds the previous latent Samskäras and makes them
ineffective.
Example: Use of a thorn to remove another. Eraser to erase.
Nirbéja Samädhi
tSyaip inraexe svRinraexat! inbIRj smaix>
tasyäpi nirodhe sarvanirodhät nirbéja samädhiù (1.51)
Tasya=of that; Äpi =also, even; Nirodhe= upon cessation;
Sarvanirodhät= cessation of all; Nirbéja samädhiù = Samädhi without seeds.
Upon the cessations of the imprints out of Yoga Practice, all the imprints are
removed.
Example: The thorn is thrown out. Eraser is also thrown out.
Nirmaëa citta can create Mind for living.
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Saṁyama
ÇymekÇ s<ym> trayamekatra saàyamaù (3.4)
Trayam = three (dhäraëa, dhyäna and samädhi)
ekatra = together
Saàyamaù = Saṁyama
When these processes are continuously and exclusively applied to the same object
it is called Saṁyama.
The three processes described in sūtra-s III-1, III-2 and III-3 can be employed with
different objects at different times, or they can be directed for an indefinite period
of time on the same object.
Result of practice of Saṁyama

t¾yat! à}alaek> tajjayät prajïälokaù (3.5)
Tat = That
Jayät = from mastery
Prajïa = wisdom
Alokaù = vision, light.
Saṁyama on a chosen object leads to a comprehensive knowledge of the object in
all its aspects.
Viniyoga
tSy भUim;u ivinyaeg> tasya bhümiñu viniyogaù (3.6)
Tasya = That Saṁyama
Bhümiñu = in steps
Viniyogaù = Viniyoga
Viniyoga means application.
Saṁyama is done in a step by step method, from gross to subtle.
Individuals capabilities vary. Choice of focus will also differ
Yoga modified and adopted for Individuals
End of 05/12/2019 11:40 AM
How the last three tools, Dhāraṇā , Dhyäna and Samädhi are divided as internal
and external?
त्रयमन्तरङ्गिं िव
ू ेभ्यः ॥ ७ ॥ तदवि बहहरङ्गिं ननबीजस्य ॥ ८ ॥
trayamantaraṇgaṁ pūrvebhyaḥ ॥ 7 ॥ tadapi bahiraṇgaṁ nirbījasya ॥ 8 ॥
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Antar-inside; aïgam-limbs-tools of yoga-last three-involves mind
Bahir-outside; aïgam-limbs-tools of yoga-first five-involves body and breath.
Sabija- with object/Beginners
Nirbija-without object/Advanced. No external object. Purusa is the object.
Meditator has no connection with any external object but linked to Purusa.
Compared to the first five components of Yoga (Sūtra II-29) the next three (Sutra-s
III-1, 2, 3) are more intricate.
The first five components, viz., Yama, Niyama, Āsana, Prāṇāyāma and Pratyāhāra
are easier to understand and attempt, than the next three aspects, viz. Dhāraṇä,
Dhyāna and Samādhi, for the beginners and those who chose objects which are
external.
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How the last three tools, Dhāraṇā, Dhyana and Samadhi are divided as internal
and external? (YS III.7 & 8)
The state where the mind has no impressions of any sort and nothing is beyond its
reach (Nirbīja Samādhi) is more intricate (subtle) than the state of directing the
mind towards an object (Samādhi) (gross)
For advanced yoga practitioners and experts, the last three tools of Yoga are also
considered as ‘external’. They have understood the nature of Mind and thus even
the subtle becomes gross for them.
497
What are the three states of mental activities?
Disturbances vs Calmness
व्यत्ु थानननरोधसिंस्कारयोरसभभवप्रादभ
ु ाावौ ननरोधक्षिधचतान्वयो ननरोधिररिामः ॥ ९ ॥
vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacitānvayo
nirodhapariṇāmaḥ ॥ 9 ॥
Concept of “Pariṇāma” at the level of the mind is stated here. “Vyuttāna” is one
“Saṁskara” where ‘Kleṣa-s” are fully present in the mind. Through a lot of efforts,
the mind is made fit for Meditation. Kriyā Yoga helps removal of “Kleṣa-s”.
The mind has two tendencies, one of disturbed and another of calmness. When the
disturbances come down, calmness emerges.
Both are changes at the mental level. At any one time only one level prevails.
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How to develop the state of calmness?
तस्य प्रशान्तवाहहता सिंस्कारात ् ॥ १० ॥
tasya praṣāntavāhitā saṁskārāt ॥ 10 ॥
With continued yoga practice , the mind can be made to remain in the state of
calmness.
This is like a flow of undisturbed river.
Both (disturbed and calm states) are conditioning. By practice the calm state is
made to remain continuously.
Distraction vs Attention
सवााथत
ा ैकाग्रतयोः क्षयोदयौ धचत्तस्य समाधधिररिामः ॥ ११ ॥
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ ॥ 11 ॥
The mind operates between two other states; one of distraction and another of
attention.
The state of Samädhi is attained when the distractions are put down and the
concentration is maintained.
Continuous one-pointedness
ततः िुनः शान्तोहदतौ तुल्यप्रत्ययौ धचत्तस्यैकाग्रतािररिामः ॥ १२ ॥
tataḥ punaḥ ṣāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ ॥ 12 ॥
The one-pointedness of the attentive mind occurs when the image in the mind that
has just passed is the same as the image in the mind that is present.
This is like an animation in a movie.
The three states have been given to understand how to prepare the mind for
Meditation and how Samädhi occurs
Pariëäma
Pariëäma : Change, alternation, transformation into, Development, Evolution
Prakrti (Nature) Evolution is by change of three gunas.
Mind is a part of Prakrti and as such is subject to change
The changes are caused by the gunas and reflect in the state of mind
Vyuttana-Uncontrolled, Agitated, Jumping, distracted
Nirodha-Controlled, focused, attentive
Sarvärthata – All pointed
Ekägrata – One pointed
Samskara
Samskara: (1) Preparation (uttara karya yogyata)
(2) Conditioning, habbit, behaviour, (i) In the gene (by birth) svabhava (ii) by
experience
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Samskara is the sum total of all our actions that condition us into acting in one
way.
Impressions left by action done in the past which conditions future actions
Pariëäma and Samskara

Samskara (s) can be divided as:
Old---------------New
Strong-----------Weak
Positive---------Negative
Old strong negative-New strong positive
Old strong positive-Retain
Old weak negative –New Strong positive
Old weak positive-Strengthen
Siddhis
Siddhis are ‘attainments’ of superhuman in nature.
They are the result of application of Saṁyama on specific objects/areas/subjects.
Saṁyama is application of Dhäraëä, Dhyäna and Samädhi together at any given
point of time over one object and sustained for a long time.
The objects could be gross, subtle, outside and inside.
A list of possible Siddhis is given below
The warning about Siddhis
The various Siddhis (about 28) given are not to be taken as individual goals.
Their attainment are indications of milestones in the path of Yoga.
One should be wary of getting stuck in the path unable to get out and thus lose
sight of main purpose of liberation.
ते समाधावि
ु सगाा व्यत्ु थाने ससद्धयः ॥3.३७ ॥
te samādhāvupasargā vyutthāne siddhayaḥ ॥3. 37 ॥
These powers (Siddhis) are accomplishments for those seeking them for worldly
purpose but are obstacles for the spiritually oriented.
The attainment of Self understanding
sÅvpué;yae> ATyNtas»I[Ryae> àTyyaivze;ae भaeg> prawRTvat! SvatRsMymat!
pué;}anm!
sattvapuruñayoù atyantäsaìkérëayoù pratyayäviçeño bhogaù parärthatvät
svärtasamyamät puruñajïänam (3.35)
The mind, which is subject to change, and the Perceiver, which is not, are in
proximity but are of distinct and different characters.
When the mind is directed externally and acts mechanically towards objects there
is either pleasure or pain.
78
However, when at the appropriate time, an individual begins enquiry into the very
nature of the link between the Perceiver and perception, the mind is disconnected
from external objects and there arises the understanding of the Perceiver itself.
How the Self understanding is attained?
Under the influence of external stimuli, the mind which is just an instrument can
make perception faulty and the results thus are unpleasant.
This happens in spite of the central force of the Perceiver, which gives the power
for the mind to perceive.
However clean the eye is, if the spectacle is dirty, the object is blurred.
Through Saṁyama enquiry and the practice of Yoga, we get the ability to look into
the mechanics of mental activity.
Our minds gradually rise to a level where they can be disconnected from external
objects.
In this silent moment, the understanding of the very source of perception is
apparent.
How Kaivalyam is attained?

sÅvpué;yae> zuiÏsaMye kEvLym!
sattvapuruñayoù çuddhisämye kaivalyam (3.55)
Sattva = The Pure Intellect (Buddhi full of Sattva)
Puruñayoù = of the Puruña
Çuddhi = purity
Sämye = upon becoming equal
Kaivalyam = Kaivalyam
Freedom is when the mind has complete identity with the Perceiver.
The mind has no colour or features of its own.
When the purity of the intellect is equal to that of the Puruña Kaivalyam ensues.
Summing up
Räjayoga – The Royal path to liberation
Yoga sütra is concerned mainly with the instrument of our experience called
“Mind”.
The mind is our tool and the goal.
The struggling mind is the tool and the perfected mind is the goal.
Our mind is constantly changing, moving, running very fast, from thought to
thought, from object to object.
How to bring this mind to a state of “rest and attention”?
Through the practice of eight limbed yoga Añöäìgayoga.
That leads to the discriminate knowledge (Viveka khyäti) which ends up in
Kaivalya, a state of independence.
79
The suffering is eliminated permanently.
This path is called ‘Räja Yoga’ – the royal path to liberation
The many paths in Yoga

@km! st! ivàa> b÷ta vdiNt ekam sat vipräù bahutä vadanti
The Truth is one, Sages call it by various names.
This is a saying from Upaniñad. The one stated here is ‘Brahman’, the Supreme
Being and the various are the concepts in understanding.
This is true of Yoga also. There is only one Yoga but there are various ways in
which it is called.
‘Räja Yoga’ – The Royal Path - Añöäìgayoga – expounded by Sage Pataïjali
‘Kriya Yoga’ – According to Yoga Sütra it involves the practice of Tapas,
Svädhyäya and Éçvarapraëidhäna.
The many paths in Yoga
‘Karma Yoga’ – The Yoga of Action as given in Bhagavad Gétä – Emphasis on
action without having the focus on fruits, leading to the discriminative knowledge
(Jïäna)
‘Jïäna Yoga’ – The Yoga of Knowledge as given in Bhagavad Gétä – The
Knowledge of discrimination leading to Vairägya (detachment from objects)
‘Bhakti Yoga’ – The Yoga of Devotion as given in Bhagavad Gétä – Total surrender
to the Supreme Being with the loss of ‘I’ and ‘Mine’ leading to Liberation.
‘Haöha Yoga’ – The path of ‘Natha Sampradäya’ – Tradition originating from Lord
Çiva – Union of Ha and Öha attained through Präëäyäma.
‘Kuëòaliné Yoga’ – The path where Kuëòaliné is considered as ‘Çakti’ and through
practices it is awakened.(closely related to Haöha Yoga’)
The many paths of Yoga
‘Tantra Yoga’ – Practices or techniques relating to Kuëòaliné. Emphasis on energy
movements.
“Laya Yoga’ – Practices where the Mind is taken to a state of rest and dissolution
(of conditioning). Laya is equivalent of Samädhi.
‘Mantra Yoga’ – Emphasis on use of Mantra to reaches higher states of Mind.
Whatever path of Yoga one chooses will depend on their entitlement (adhikära)
and capability.
The need for a Guru cannot be overemphasized.
The Supreme among the Yogis
योधगनामवि सवेषािं मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मािं स मे युक्ततमो मतः।।6.47।।
yōgināmapi sarvēṣāṇ madgatēnāntarātmanā.
ṣraddhāvānbhajatē yō māṇ sa mē yuktatamō mataḥ৷৷6.47৷৷
80
He who with faith worships Me, whose inmost self is fixed in Me, I consider him
as the greatest of the Yogins.
Yogäcärya T Krishnamacharya in his commentary to Yoga Sütra called “Yoga
Valli” says “Éçvarapraëidhäna”, surrender to the Supreme Being is the only means
to attain Liberation in this Kali Yuga.
He says that the word ‘vä’ given in the Yoga Sütra (1.23), which is generally
translated as ‘or’, should be taken as ‘eva’ which means ‘only’.
Thus ends ‘Yoga Praveça’
81

Yoga Praveça: Understanding Kleças and Duùkha

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Yoga Praveça: Understanding Kleças and Duùkha

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SASTRA University

pir[am tap s<Skar Ê>oE> gu[v&iÄ ivraexa½ Ê>omev sv¡ ivveikn>

Guëavåtti virodha Duùkham

What are the nine interruptions to developing mental clarity?

What are the nine interruptions to developing mental clarity?

How to deal with or prevent ‘interruptions?

$ñr ài[xanaÖa éçvarapraëidhänädvä (I.23)

Why Éçvara praëidhänä?

How to address Him?

What is the result of Éçvarapraëidhänä?

To be focused on one object for concentration is one approach.

How to get a calm mind?

How to steady the mind?

How to steady the mind?

Meditation on ‘Light in the heart’

Meditation on ‘Light in the heart’

Link with the Realised

Enquiry into sleep and dreams

Meditation on the ‘Pleasing’

Results of practice of Yoga

Ôò& †Zyyae> s<yaegae heyhetu>

ivvekOyait> AivPlva hanaepay>

jait dez kal smy AnviCDÚa> savRभaEma mhaìtm!

Way of action Base Intensity Result

Why Äsana is first?

Planning a course with ‘Mahämudra’ as the goal posture.

Präëa in the Cosmos & Human system

Aap> pItaôexa ivxIyNte tasa< y> Swivóae xatuStNmUÇ< भvit yae

Präëa in human system

Pränä and food

How is Präëa classified in ancient texts?

What are the location & functions of Païca Mahäpräëa-s?

What are secondary Präëas responsible for?

Präëa and Väyu

Yogayäjïavalkya Samhita(chapter IV)

Präëa and the body

Präëa, Mala and Agni

06/11/2019 11:40 am end slide 331

Awasne †Fe yaegI vzI ihtimwazn>, guépidòmageR[ àa[ayaman! sm_yset!

Food and Guṇas

Why emphasis on Exhalation?

Why emphasis on Exhalation?

Why emphasis on Exhalation?

Classical technique as per HYP (II.54)

bNxÇya_yasivpak jata< ivvijRta< reck pUrka_yam!,

Dhäraëä is where the Mind is directed towards ‘one’ object.

‘Ekägratä’ is one of the five Citta Bhümi-s.

Why ‘Dhyäna’ is important?

What is the difference between Dhäraëä and Dhyänam?

What is Dhäraëä, Dhyänam and Ekägratä ?

What does ‘Dhyänam’ involve?

The foundation for Dhyänam is Dhyätä , Dhyänam and the Dhyeya.

What does ‘Dhyänam involve?

What is the role of the mind in Dhyänam?

Role of Mind in Meditation?

How to proceed with Dhyänam?

What are disciplines to be observed for Dhyänam?

Role of Food in Dhyänam

Food and guëas are related.

Where one can practice Dhyänam?

योगी युञ्जीत सततमात्मानिं रहसस न्द्स्थतः। एकाकीयतधचत्तात्माननराशीरिररग्रहः।।6.10।।

How one should position for dhyänam?