In order to experience Dhyānam, the sixth step, Dhāraṇā……

Dhyānam is the seventh Aṅga of the Aṣṭāṅga Yoga.
In order to experience Dhyānam, the sixth step,
Dhāraṇā, should have been practiced thoroughly.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter Three verse 1

A person who is physically fit and who has been cleansed by the Agni of Dhyānam……

“A person who is physically fit and
who has been cleansed by the Agni of Dhyānam
has no fear of sickness, disease, age or death.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter Three verse 2

The whole system functions on the strength of mind……

“The whole system functions on the strength of mind.
Mind is affected by what we eat.
‘Our mind is like our food‘.
Tapas is to discipline our eating habits.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 1

Mano Bandha is Dhāraṇā……

“Just as Mūla BandhaUḍḍīyāna Bandha,
Jālandhara Bandha and Jivha Bandha
are very important for Prāṇāyāma,
Mano Bandha is very important for Dhyānam.
Mano Bandha is Dhāraṇā.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter Three verse 1

As is the food in front of you……

“As is the food in front of you,
so is the mind behind you.”
– TKV Desikachar 1979

One’s own actions can develop or make one Guṇa prominent……

guna

“One’s own actions can develop or make one Guṇa prominent.
Thus we can plan or practice Āsana or Prāṇāyāma to promote one Guṇa.
The practice of Yoga can influence the Guṇa.
the room where you practice can affect the Guṇa
by photographs, colour of paint, smell.
Even Mantra are classified into Guṇa.
This needs to be considered when using Mantra for the individual.
Meditation can be related to the Guṇa.
The object of our inquiry must be related or,
in accordance with what we want to produce.”
TKV Desikachar on Sāṃkhya and Yoga

Everything we see, including the instrument of mind, has three qualities……

guna

“Everything we see,
including the instrument of mind,
has three qualities or natures.
All matter has the three qualities.
In Saṃskṛta they are known as Guṇa.
In Sāṃkhya it is said that every problem
comes from the Guṇa and their interplay.
The effects can be based on what we see, eat, hear,
and the effects of what we see, eat, hear.
In Yoga one who has mastered themselves is one
who can produce whatever Guṇa is required.”
TKV Desikachar on Sāṃkhya and Yoga

If engaging therapeutically, firstly examine the gait of the breath……

“If engaging therapeutically, firstly
examine the gait of the breath
and the power of the body.
Otherwise it will not bestow fruits.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 85

Prāṇāyāma done along with Mantra yields fruits…..

According to one’s capability and reference,
Prāṇāyāma done along with Mantra yields fruits
in the treatment of all kinds of diseases.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 84

You have to practice in such a way that day to day the breath gets longer and subtler.

TK_Baddha_Konasana

“You have to practice in such a way that
day to day the breath gets longer and subtler.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter Two verse 30

Owing to differences in the body structure, all Āsana are not meant for everybody.

“There are different body structures,
therefore not all Āsana are enjoined.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 31

Who does not seek a situation where he is able to understand things clearly……

“Who does not seek a situation where he is able to
understand things clearly, discover new things,
and remove or clear away wrong perceptions?
If there is one thing that can be said about
what happens in the state of Nirodha it is this:
one sees and one knows.”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 254

In meditation, one must make the transition from the gross……

“In meditation,
one must make the transition
from the gross, that which has form
and which can be seen by the mind,
to the subtle, the formless.”
TKV Desikachar Madras December 19th 1988

What we try to do in Yoga is simply to create conditions so that the mind……

“What we try to do in Yoga is simply to create conditions so
that the mind becomes a most useful instrument for action.
And this can only be done gradually.
Any “short-cut method” is an illusion.
This gradual procedure may involve a number of intelligent means,
all of which come within the realm of Yoga Sādhana.”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 253

Prāṇāyāma practice of at least 24 breaths should be done….

nadi_shodana

“For curing an illness,
Prāṇāyāma practice of at least 24 breaths
should be done several times each day
– ideally eight times.
All other unnecessary physical activities should be curtailed.
Food should be limited to liquids – primarily milk;
and hot, dry foods avoided.
Breathing practice should be done without the aid of any tools or instruments.”
–  T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 34

It should not be inferred that all of  these faculties of the mind……

“It should not be inferred that all of
these faculties of the mind, such as
observations, inference, memory, imagination,
inactivity, hyperactivity, are detrimental.
They are necessary to life, but left to itself
the mind develops its own way of movement and we
end up unable to take full advantage of these faculties.
That is why the Yoga Sūtra says that all activities
of the mind could be favourable or unfavourable.”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 253

The word Nirodha also means “restraint”……

“The word Nirodha also means “restraint”.
It is not by restraining the mind that it will move and
become involved in a particular direction of choice.
It is the other way round; that is,
so strongly and intensely the mind has moved toward
one area and has become absorbed in one area
that there is no “infiltration”.
Therefore Nirodha meaning “restraint”,
is just an effect of Nirodha meaning “complete absorption”.
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 252

The fourth way the mind functions is called Ekāgratā……

“The fourth way the mind functions is called Ekāgratā.
Here clarity has come about
and we have direction and are able to proceed.
What we want to do is much clearer
and distractions hardly matter.
This is also called Dhāraṇā which was explained earlier.
Yoga is actually the beginning of Ekāgratā.
Yoga suggest means to create conditions that gradually
move the Kṣipta level of mind towards Ekāgratā.”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 251

Another way the mind functions is called Vikṣipta……

“Another way the mind functions is called Vikṣipta.
We act but we have doubts;
distractions come about,
there are obstacles.
The set direction does not look right
and we don’t know what to do about it.”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 251

A slightly better condition than Kṣipta is what is called Mūḍha……

“A slightly better condition than Kṣipta
is what is called Mūḍha.
Here the mind is like a dull, sleepy, heavy buffalo.
There is hardly any inclination to act, to respond, or to observe.
This could be a temporary situation or a more regular affair.
There are many reasons for this–”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 251

The mind functions at five levels……

“The mind functions at five levels.
Mostly it functions in such a way that we hardly notice it.
So much happens, so many ideas, perceptions
come and go that very often we lose track.
It is like a monkey that is drunk and somebody is poking it.
It is distraught and cannot comprehend anything.
In Yoga this level of functioning is called Kṣipta.”
TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 251

While it is used as a metaphor that the Kuṇḍalinī is going up, really, it does not make sense……

“While it is used as a metaphor that the Kuṇḍalinī
is going up, really, it does not make sense.
If we say that Kuṇḍalinī is an energy that gives us truth,
then we have to a accept the fact that we have
two energies in life, Prāṇa and Kuṇḍalinī.
Some also say that energy is sleeping.
What is meant by this?
Many of these ideas, Im sorry to say,
are based on incorrect translations.
Kuṇḍalinī represents Avidyā,
and the absence of Avidyā
represents absence of Kuṇḍalinī.”
TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 248

As teachers we can only confine ourselves to diseases……

“As teachers we can only confine ourselves
to diseases where we have a role to play.
These are diseases where the mind is involved.
We work with diseases where a relationship
exists between body and mind.”
– TKV Desikachar France 1983

The terms Ha and Ṭha also represent two extreme sides of a wavering mind……

“The terms Ha and Ṭha also represent
two extreme sides of a wavering mind.
Ha often is meant to represent the sun, Ṭha the moon.
Suṣumṇā in the middle Nāḍī.
Prāṇa in the Ha and Ṭha represents
a confused and wavering mind.
Prāṇa in the  Suṣumṇā represents a clear, steady mind.
Hence, Jñāni is one whose Prāṇa is in Suṣumṇā
and Ajñāni is one whose Prāṇa is still
in the opposite two Nāḍī, Ha and Ṭha.”
TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 246-247

The obstacle is also called Kuṇḍalinī because it looks like an earring……

“The obstacle is also called Kuṇḍalinī because it looks like an earring
worn by women in the olden days and Kuṇḍali means ‘earring’.
It is also called Śakti because its power is so great that
it is able to block the flow of Prāṇa into the Suṣumṇā.
We must note that it is Prāṇa that is eventually
supposed to go into the Suṣumṇā.
Many books describe that which goes up as Kuṇḍalinī.
Kuṇḍalinī does not go up.
Suṣumṇā is like a conductor through which energy flows.
This energy is the same energy that is always present, Prāṇa.”
TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 243-244