Yoga Sūtra Chapter Three verse 6 – “tasya bhūmiṣu viniyogaḥ”.
“We should never forget what Patañjali has said –
Teach according to the strength, resources and weakness of the individual”.
– TKV Desikachar
“This is what Patañjali says in that everything must be given step by step.
Yoga Sūtra Chapter Three verse 6 reflects this idea.”
– TKV Desikachar France August 1983
“Meditation must elevate the mind.
That is its basic purpose, to be where I was not.
This involves an ascent of the individual’s mind.”
– TKV Desikachar Madras 1988
“The evolution of Samādhi is Sthūla Savitarkā to Sthūla Nirvitarkā.
This is Viniyoga Krama, then Sūkṣma Savicārā to Sūkṣma Nirvicārā.”
– T Krishnamacharya commentary to Yoga Sūtra Chapter Three verse 4
cross referencing to Yoga Sūtra Chapter One verse 42-44.
“We can have two opposite Saṃskāra,
but only one can act at any one time.”
– TKV Desikachar January 12th 1995
“Diet has a great effect on Maitrī Bhāvana.”
– T Krishnamacharya commenting on Yoga Sūtra Chapter Three verse 23
cross referencing to Chapter One verse 33
”Meditation is not a technique, it is a journey.”
– TKV Desikachar 1998
Book One is about the Process of the practice of Dhyānam;
Book Two is about the Preparation for the practice of Dhyānam;
Book Three is about the Outcome of the practice of Dhyānam;
Book Four is about the Goal of the practice of Dhyānam.
Trying to hold onto the fleeting presence of awareness can be likened to a bird choosing to land in the open palm of your hand. We desire to hold onto it because of our attraction towards continuing to enjoy the experience of its delicacy, beauty and gift of presence.
Thus when the bird of awareness alights in your palm the temptation is to close the fingers around the experience, however gently, in order to hold on to it, albeit to protect it or to continue to experience this unique moment of relationship with something that is usually elusive, or out of sight or reach.
Yoga Dhyānam is the art of settling the mind in the heartspace.
Question by TKV:
“How can we distinguish the actual state of Dhyāna
from infatuation with an object that pleases and fills the mind?”
– TKV Desikachar Madras December 24th 1988
“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
“Meditation also depends on the meditator.”
– TKV Desikachar Madras December 19th 1988
“Dhyāna, the Saṃskṛta word for Meditation,
means the link between “I” and a particular question,
and the absence of links in other directions.
It pre-supposes that the “I” is equipped to be linked,
is conscious enough that a link is possible.”
– TKV Desikachar Madras December 19th 1988
“What happens to the “I” in Dhyāna?”
– TKV Desikachar Madras December 19th 1988
“I do not believe it is possible to teach meditation in a group situation,
but I hope I am wrong.”
– TKV Desikachar Madras December 19th 1988
Mostly we come across the teachings of the Yoga Sūtra through a group class situation or by coming across a book.
This is fine as a starting point, however longer term the Yoga Sūtra needs to permeate from the inside rather than just be read and thought about from the outside.
A good starting point for initiating this psychic process is to learn how to chant as a process in itself and then how to chant the Yoga Sūtra specifically.
This post arose from a comment in a thread yesterday on my facebook page:
“I feel that by now you are surely off Yoga Sūtra 2.1?”
Its not something I think about often from that perspective so my thanks to Ivan for the following reflection:
“I do feel that verses 10 and 11 Yoga Sūtra Chapter Two offer an inspiration for the transition from Kriyā Yoga towards Aṣṭāṅga Yoga.
“Saṃyama can be on the physical, as in Hasta on the strength of an elephant.
Or Saṃyama on Saṃskāra,
an investigation of mental tendencies leading to an understanding of past traits.
Or on Grahaṇa,
going into the idea of how the senses hold objects,
what is the basis inside for sense perceptions.
This leads to Indriya Jaya.
Patañjali is giving indications that these practices are possible.
Īśvara Praṇidhāna is quoted more than once, through investigation of this idea he tells us that it is this that makes a person aware of their true self
– Tataḥ Pratyak Cetanā Adhigamaḥ (YS Chapter One verse 29).
Sādhana can be physical, senses, mental, spiritual.”
– TKV Desikachar France 1983
Question: Does the object of meditation affect the ‘I’?
“The characteristics of the object go into the meditator.
The Dhyeya (object or question) is very important,
it influences the meditator,
for whatever one is linked to,
its through the mind.”
– TKV Desikachar Madras 1988
The witness cannot be witnessed.
– Yoga Sūtra C4 v21
Thus Yukti Anumāna or skilful inference through the process of ne’iti, ne’iti or not this, not that, is seen as a means to understand all except that, which cannot be identified, yet still expresses the essence of existence.
