“Anubhūta is the change that
occurs in one’s state of mind
when it is related to external objects
through the involvement of the senses.
This is also known as experience.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter One verse 11

“Abhyāsa, when performed with reverence,
without interruption, over a long period of time, will result
in a healthy body, acute senses and extraordinary alertness.
This kind of Abhyāsa is a solid foundation that nothing can disturb.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 14

“All mental distractions arise from the free play of the senses
and only through continuing practice can one keep their power in check.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 18

“The power of the breath,
the power of the senses and
physical strength of the body are each distinct properties.
They should not work against each other
but rather contribute to each others well being.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter One verse 30

“Sometimes we should examine how we relate to objects through the senses.”
– TKV Desikachar commentary on Yoga Sūtra Chapter One verse 35

“If Śarīra leads Ātma, there is Kleśa.
The cause of this is Karma Vāsana and Mithyā Indriya.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter Two verse 2

“Tapas
– Good, limited food
– The ability to listen
– Sharpening the senses
– Building resistance to Dvandva”
– T Krishnamacharya’s commentary on Yoga Sūtra Chapter Two verse 43

“Ere to our Yoga Sādhana turning inwards towards engaging
the Antar Aṅga and the Ātma–Buddhi relationship,
we are advised to first turn outwards towards engaging
the Bahya Aṅga and the Manas–Indriya relationship.”

“The senses can be faster than the mind in triggering Saṃskāra.”
– TKV Desikachar commentary on Bhagavad Gītā Chapter Three verse 41

“Another obstacle is when our senses seem to take over.
They reassert themselves as masters,
sometimes without our knowing it.
This is not surprising since we are trained from birth
to look here, see there, hear this, touch that, etc.
So sometimes, because of their habitual action of always looking for things, etc.,
The senses take over and our direction slowly shifts in the wrong way.”
– TKV Desikachar ‘Antarāyāḥ, Obstacles to progress, Techniques to Overcome them’
Religiousness in Yoga Chapter Fourteen Page 209

“There are categories of Sādhana relating to Body, Breath, Senses and mind.”
– TKV Desikachar France August 1983

“Continuing the idea of Śikṣaṇa,
it is possible to put further categories into Sādhana.
It is important,
as often people have little distinction between exercise and Yoga.
According to texts and great masters Sādhana is not just at the body level,
but at the Indriya level, the mind level and possibly even further.”
– TKV Desikachar France 1983

“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

“The five senses that transport experience from the outer to the inner are called the Jñāna Indriya,
or the senses through which we receive the world.”

“The Das Indriya or ten senses of experience and action,
whilst seen as belonging to the Bāhya Aṅga or five external limbs
in the eight limb Aṣṭa Aṅga Yoga of Patañjali,
are also the gateway to the Antar Aṅga or three internal limbs.”

“The ten senses or Das Indriya are the gateway between the inner and the outer,
in the twin roads of this phenomena we call experience or action.
The five senses that transport experience from the outer to the inner
are called the Jñāna Indriya, or the senses through which we receive the world.
The five senses that transport actions from the the inner to the outer
are called the Karma Indriya, or the senses through which we put out into the world.
The co-ordinator of this remarkable interface is known as Manas.
The identifier in this remarkable process is known as Ahaṃkāra.
The discerner in this remarkable trinity is known as Buddhi.
The observer in this remarkable play of experience and action is known as Cit or Puruṣa.”

“Prāṇa is the élan vital.
It is the mover and the sustainer of the body in all living beings.
Because of this all pervasive movement and irrepressible vitality,
it is also hard to keep reined in through the ten sensory horses.
When the personalised field of Prāṇa becomes unreined,
it transforms into Vāta and the system becomes disturbed.
The primary practice in Yoga to minimise the conversion of Prāṇa into Vāta is Prāṇāyāma.”

“Is our Yoga Practice,
an offering to the Ātma–Buddhi Dynamic or,
a gratification for our Manas–Indriya expectations?”

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