Links to Related Resources & Longer Articles:

• 108 Saṃskṛta Key Terms Pointers – Collected and Collated
• 23 – GUṆA Download all the Glossary Links as a Collated PDF
• Learning Support for Chanting the Tri Guṇa Mantra – Saṃhitā Pāṭhaḥ – Learning Rhythm
• Learning Support for Chanting the Tri Guṇa Mantra – Krama Pāṭhaḥ – Learning Rhythm
• Learning Support for Chanting the Tri Guṇa Mantra – Krama Pāṭhaḥ – Typical Rhythm
• Question to Krishnamacharya – “Can you explain the concept of Vinyāsa and Pratikriyā Āsana?”
• TKV Desikachar talks on Śraddhā in the light of the Yoga Sūtra……
• Yoga Sūtra on Stress – An interview with TKV Desikachar
• Yoga and the 21st Century – Yoga can contribute to maintaining good health…

Collated Related Short Posts & Quotes:

“Working together with and directed by past impressions,
the three Guṇa, Sattva, Rajas and Tamas determine
whether the mind is calm, agitated or dull.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 4

“Past impressions also determine the
mind’s direction and quality of perception.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 4

“Mental activities are called Kliṣṭa when they result
in Duḥkha and Akliṣṭa when they do not.
When the three Guṇa are dominant,
Jīva is troubled and mental activities result in Duḥkha.
When the mind is free from desires, inclined toward discrimination
and seeking truth, mental activities do not result in Duḥkha.
– T Krishnamacharya on Yoga Sūtra Chapter One verse 5

“Meditation is about the quality of the effort,
rather than the fruit of the time.”
– Paul Harvey on Yoga Sūtra Chapter One verse 13

“When Jīva, attached to Prakṛti,
realizes its own true nature with
clear understanding, all desires,
arising from the three Guṇa and
their variations cease entirely.
This state of Vairāgya,
free from all types of desire,
is called Para Vairāgya.”
– T Krishnamacharya on  Yoga Sūtra Chapter One verse 16

“We can experience a quenching of
thirst for the ephemeral Guṇa
when the recognition of the
eternal Puruṣa pulls us more.”
– Paul Harvey on Yoga Sūtra Chapter One verse 16

“In Sūtra 1.21 Patañjali introduces the concept of
Saṃvega as an essential quality in the cultivation
of access to an experiential presence of Śraddhā.
In relation to Yoga Sādhana what is Saṃvega for you?”
– Paul Harvey on Yoga Sūtra Chapter One verse 21

“These five Kleśa surround the heart of every individual.
They are related to the three Guṇa known as Sattva, Rajas and Tamas.
As long as one chooses not to inquire into the true nature of one’s self and acts mechanically,
they will unknowingly contribute to the dominance of the Kleśa.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 3

“Similarly, because of the proximity of Citta and Puruṣa,
what is the quality of one is taken to be of the other.
In our convention they are often taken as one
and not two distinct entities with different natures.
This state is Asmitā.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 6

“This Sūtra describes the origin of Duḥkha.
Duḥkha arises because of change, greed and conditioning.
Besides the Guṇa cause inherent changes unexpectedly.
This disturbs balance and Duḥkha follows.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 15

“We see ourselves within a mirror
reflecting the opposing fluctuations
of Rajas Guṇa and Tamas Guṇa.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 15

“What is the nature of the Dṛśya or what can be perceived?
It has three qualities; it reveals, it acts, it has substance.
It has many components, the objects known and the means to know them.
They serve two roles.
When in strong association with the perceiver they produce pleasure or pain –
when this association is absent they let the perceiver visualise its own nature.
Experience of pleasure or pain is by the perceiver.
Freedom from them is also its fundamental situation.
This freedom is no different from Mukti.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 18

“The connective quality of our
link with our surroundings is
reflected in the connective
quality of our link with
our awareness.
The connective quality of our
link with our awareness is
reflected in the connective
quality of our link with
our surroundings.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 26

“According to TKV Desikachar,
the process of cultivating a
state of meditation involves a
connective triad consisting of:
1. Dhyāta
Or, that which initiates the link,
namely the source of our awareness
as in Cit, Ātman, or Puruṣa, in other
words, something other than the mind.
2. Dhyeya
What it is I choose to link with, as in
the place, point, object or Deśa, as in
the Yoga Sūtra of Chapter Three verse 1.
3. Dhyāna
The activities of the psyche or Citta,
as in that which acts as the link or
connection between, for better
or for worse, the Dhyāta or the
meditator, and the Dhyeya or
that which is meditated upon.
Thus, according to this teaching,
the continuity and quality of the link
between the Dhyāta and the Dhyeya,
is dependent on the consistency
and clarity of the mind which links
the meditator and the meditated.
Hence, acccording to the teachings of
T Krishnamacharya, you must first
change the mind In order to meditate,
rather than trying to meditate in
order to change the mind.”
– Paul Harvey on Yoga Sūtra Chapter Three verse 2

“Without Rajas Guṇa
there can be no Pariṇāma.”
– T Krishnamacharya on Yoga Sūtra Chapter Three verse 16

“What is the common factor of all the ideas in this Sūtra?
From one character to another.
Changes of mind are not based on the acquisition of new qualities,
but on those that already exist.
To bring about a desired change in the mind,
one must vary the proportion of the three basic qualities:
openness, activity and heaviness.”
– TKV Desikachar on Yoga Sūtra Chapter Four verse 2

“Asmitā Mātrāt is the starting point,
Nirmāṇa Cittāni is the possibility.
The quality of the Asmitā decides
on the reformation of the Citta.”
– TKV Desikachar on Yoga Sūtra Chapter Four verse 4

“Chapter Four verses 4 and 5 talk about the medium
and potential of the link both to and from Nimitta.
This link is through Asmitā, though the openness
and motive within the link determines its quality.
Asmitā is the common channel of communication.
However the quality of the link depends on how much
Asmitā is coloured by Kleśa, or uncoloured by Jñāna.
Thus, when Asmitā Kleśa dominates, the link and the
quality of the communication are potentially impaired.”
– Paul Harvey on Yoga Sūtra Chapter Four verse 4-5

“The Lord  allows us to know the divine vision
which cannot be described.
We can then know that everything
is under the supreme will.
This vision strengthens devotion.”
– TKV Desikachar on Gītārtha Saṃgraha of Śrī Yāmunācārya Śloka Fourteen
(Yāmunācārya commentary on Bhagavad Gītā Chapter Ten)

“Its the combination (of Guṇa) thats important.
There is the simile of the oil lamp in the Sāṃkhya Kārikā Śloka 13.
The cotton wick – Light Property (Sattva)
The basin or bowl – Heavy Property (Tamas)
The oil – Flows this way or that (Rajas)
The moment you dip the cotton in the oil it takes on that property.
Thus the Guṇa work together to produce the flame.”
– TKV Desikachar on Sāṃkhya and Yoga

“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

“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

“There is an impression in some schools
that Tamas and Rajas are to be rejected.
This is not so, both are necessary.
It is the combination thats important.”
– TKV Desikachar on Sāṃkhya and Yoga

“Lightness or Sattva is not always correct.
Sometimes it is necessary to create
heaviness and activity for memory, etc.”
– TKV Desikachar on Sāṃkhya and Yoga

“Its the combination (of Guṇa) thats important.
There is the simile of the oil lamp in the Sāṃkhya Kārikā Śloka 13.
The cotton wick – Light Property (Sattva)
The basin or bowl – Heavy Property (Tamas)
The oil – Flows this way or that (Rajas)
The moment you dip the cotton in the oil it takes on that property.
Thus the Guṇa work together to produce the flame.”
– TKV Desikachar on Sāṃkhya and Yoga

“The Doṣa and the Guṇa are related,
we need to be able to understand the Guṇa
to be able to understand the Doṣa.”
– From study notes with TKV Desikachar England 1992

“The Yoga of Patañjali, presented in very brief pithy statements,
asserts that all human problems emanate from the mind
and can be resolved by changing the quality of this mind.
Not only can they be resolved, but a person can also
utilise this refined mind for every use possible,
including comprehending the divine mystery.”
– TKV Desikachar Madras 1996

“A human being is made up of the three Guṇa:
Sattva, Rajas and Tamas.
All three are important and have their respective roles.
The role of the Rajas Guṇa is to initiate action.
Every function of the body and action of the person is
because of the operation of the Rajas Guṇa.
Even breathing requires the action of the Rajas Guṇa.
In all his teachings, my father would always insist on action.
As long as a person is alive, the three Guṇa will exist in his system
thereby making action not only necessary but inevitable.”
– Yoga Sūtra on Stress – An interview with TKV Desikachar

“In other situations,
I may use teachings from the Upaniṣad
to define certain aspects of a human being,
like the one about the five aspects of a human being, Maya.
This proves very useful to highlight specific aspects of Yoga
like the Yama and Niyama, etc.
When I must explain the Guṇa,
I cannot avoid referring to the teachings of Sāṃkhya,
which first mentioned this subject.
I often use ideas derived from the Bhagavad Gītā,
but I am not mistaking this teaching with Patañjali‘s.
In short,
I don’t hesitate to make use of any valid source
which helps me to explain, or to clarify a Yoga teaching,
provided I know where it comes from and of which system it is part.”
– Extract from an interview with TKV Desikachar on Vedic Chanting

“We might want to consider the notion that the
most important standing Āsana is Samasthiti.
Its role is to ensure we engage with the next Āsana
from a place of attention and aware anticipation,
and after it, return to a place of fullness and reflection.
As if we are experiencing the fullness of the aftertaste
that naturally follows the ingestion of well-cooked food.
It’s learned Bhāvana is a quality of stillness within any
moment of inaction, ere to a transition to the next action.”
– 108 Postural Practice Pointers

Bhāvana on Śavāsana within a Śikṣaṇa Āsana practice.
“Inherent within the application of Śavāsana
as an Āsana within a Śikṣaṇa Krama practice,
is the active cultivation of a quality of Nirodha,
or what can be described as ‘witness awareness’.
As in the notion of the Cit observing the Citta.
Thus, a key to directing the attention in
Śavāsana, is to intentionally cultivate
a quality of passive observation.”
– 108 Postural Practice Pointers

“For me, still to this day, one of the simplest,
direct and most succinct definitions on the
purpose of Āsana within the processes and
practices of Haṭha Yoga, is the one offered in
Chapter One verse 17 of the Haṭha Pradīpikā.
It is a definition valid for any situation,
discussion or presentation, or as a response
to questions from any background, or level
of interest around why we practice Āsana.
It can also be a springboard to linking
the bodies physiological qualities, such as
the relationship of Agni, to the energetic
qualities of health and lightness of limb.
Or, an investigation of the commentary by
Brahmānanda, as that explores psychological
qualities such as the relationship of the Guṇa,
Rajas, to mental qualities such as steadiness.”
– 108 Yoga Practice Pointers

“Haṭha Yoga seeks
to stimulate Sūrya
for a quality of action
and to nourish Candra
for a quality of attention.”
– 108 Yoga Practice Pointers

General Guidelines for Practice Planning:
“Look to cultivate a quality of Sattva by
diminishing Tamas and channelling Rajas.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

Different Types of Postural Activity in Āsana Practice
“Furthermore, the consideration of movement
or stasis sits within a relationship to the
deeper purpose of Āsana within our journey
through the body and the breath, to the mind
and beyond, through considerations such as:
In relation to the fluctuations of the Guṇa.
Ideally, dynamic work is a state of still movement,
rather than a state of active movement, as in Rajas.
Equally, static work is a state of bright stasis,
rather than a state of dull stasis, as in Tamas.
Thus, in relation to the Guṇa, the application
of both movement and stasis in Āsana need to be
appropriately supported by a quality of Sattva.
As in a quality of stillness within dynamic work
and a quality of brightness within static work.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

Voluntary Efforts and Involuntary Effects in an Āsana Practice
“Thus, this means these effects can also apply to our
attitudes whilst working habitually in a particular Āsana.
For example, an involuntary response as a result of memory.
So we can have a blindness, in that we are unaware of the
position of the arms, legs, or body, as well as in our attitude.
Thus, we need to at least apply movements voluntarily
in our efforts to influence the qualities of the Āsana.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

Fire in the Belly – Peace in the Mind.
“From a traditional Yoga viewpoint the yoking
of seemingly contrasting qualities or natures
within the body and mind have long been a goal.
According to Yoga, two of these contrasting qualities
are seen through the lens of the body and of the mind.
Known through opposite symbols, as in the Sun or
Surya, to be lived as the fire in the belly, and as in
the Moon or Candra, to be lived as peace in the mind.
Cultivating an intelligent relationship between these
two qualities can offer a model for our practice as well
as a means to better embrace the challenges in daily life.”
– 108 Yoga Study Path Pointers