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The Art of Personal Sādhana

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    indriya

    Devanāgarī: इन्द्रिया Translation: faculty of sense; sense; organ of sense; organs of motor action and sensory perception Similar words:pāṇi Opposite words:atīndriya Related concepts:jñāna, karman, ghrāṇa, cakṣus, vāc, pāda, pāyu, upastha, pratyāhāra, śabdādi, manas, buddhi, sāṃkhya

    Appears in

    Yoga Sūtra:

    Chapter 2: 18 , 41 , 43 , 54 , 55
    Chapter 3: 13 , 47

    Sāṃkhya Kārikā:

    7 , 26 , 27 , 34 , 49

    Bhagavad Gītā:

    Chapter 3: 34 , 41
    Chapter 5: 7 , 11


    Click here for complete Saṃskṛta Index

    Commentaries around

    “The first type of Pramāṇa, Pratyakṣa, arises from the continuous active link,
    through the mind and senses, between Jīva and the object it perceives.
    The second type, Anumāna, is when present perception is
    based on what has been seen in other situations in the past.
    For instance, when I see dark clouds, I think that it may rain.
    With the third type, Āgamā, undistorted words from
    a reliable source are the basis for perception.
    The Veda are Pramāṇa by virtue of their source.
    The sage Āpastamba proclaimed that the Veda are Pramāṇa for Dharma.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 7

    “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 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 on 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 on 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 on Yoga Sūtra Chapter One verse 30

    “From this, the role of senses and sense objects
    in causing a ground for disease becomes evident.
    They are chiefly responsible for creating disturbance in the mind.
    Hence the value of Vairāgya insisted as an aid to help the student.
    Otherwise the whole system is sure to reach a state of chaos
    because of the erratic movement of vital energy all over the body.
    To put it another way, disease results from excess of contact
    with objects not conducive to the individual system.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 34

    “Sometimes we should examine how we relate to objects through the senses.”
    – TKV Desikachar 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 on Yoga Sūtra Chapter Two verse 2

    “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

    “How to relate with the inner conundrum that we are
    thinking or feeling we are changing every 5 minutes.
    Yet, from within that seeming flux we can observe that
    we are only appearing to be changing every 5 minutes.
    This implies that there is something else, not obvious,
    yet constantly abiding within our psychic fluctuations.
    Yoga offers a journey towards a direct experience of that
    which perceives within our coalesced sense of “I” Am-ness.
    In other words, how to be with that we call awareness or
    the observer within the seeming seduction of the observed,
    given that both mind and senses are part of the observed?”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 18

    “Tapas
    – Good, limited food
    – The ability to listen
    – Sharpening the senses
    – Building resistance to Dvandva”
    – T Krishnamacharya on Yoga Sūtra Chapter Two verse 43

    “Pratyāhāra is a process that encourages us
    to explore the means by which we can learn
    to step out of the flow of the river of the senses.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “Pratyāhāra is the ability of the Manas
    to resist the dance of the senses.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “Pratyāhāra is the absence of a link
    from the mind with the senses,
    rather than the absence of a link
    from the senses with the mind.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “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.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “The ten senses or Das Indriya are the gateways
    between our inner and the outer experiences,
    in the twin roads of the worldly phenomena
    that we call sensory knowing or bodily action.
    The five senses that transport knowing from
    the outer to the inner are called the Jñāna Indriya,
    or the senses through which we perceive the world.
    The five senses that transport action from
    the inner to the outer are called the Karma Indriya,
    or the senses through which we act out into the world.
    The coordinator of this remarkable interface is Manas,
    often referred to as the eleventh sense or internal organ.
    The identifier in this remarkable process is Ahaṃkāra.
    The discerner in this remarkable trinity is Buddhi.
    The source of perception within this remarkable play
    of knowing and action is known as Cit or Puruṣa.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “Pratyāhāra is not feeding the tendency of the Citta
    to automatically form a positive, negative, or neutral
    identification with whatever stimuli the senses present to it.
    From that, we can begin to understand how their external gathering
    activities stimulate our conscious and especially, unconscious choices.
    From this, we can begin to understand how the impact
    of this sensory knowing can lead us to travel in different directions
    and trigger different levels of response, often without us being really
    conscious of how deeply their input stimulates our psychic activities.
    From these responses, there will be the inevitable re-actions,
    again quite possibly unconscious and multilevelled,
    according to our psychic history in terms of our memory,
    habit patternings and deeper memory processes.
    From those initial insight, we can begin to understand
    and interact in how we can resist unconsciously slipping
    into the trance states that can so often culminate with
    the  Kleśa manifesting fully in the entrancing dance of
    Udārā Rāga, or Udārā Dveṣa, or Udārā Abhiniveśa,
    the potent and profligate children of Avidyā.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “We observe what we experience
    through the eye of the Indriya
    The eye of the Indriya observes
    through the I of the Manas
    The I of the Manas observes
    through the I of the Ahaṃkāra
    The I of the Ahaṃkāra observes
    through the I of the Buddhi
    The I of the Buddhi observes
    from the eye of the Puruṣa.”
    – Paul Harvey on Yoga Sūtra Chapter Four verse 18

    “The senses can be faster than
    the mind in triggering Saṃskāra.”
    – TKV Desikachar 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

    “Prāṇāyāma leads to this.
    Pratyāhāra, to see without the senses distracting or pulling the mind, and
    Dhāraṇā, to see without the mind losing itself, because of colouring or expectations.
    Dhyānam arises out of this.”
    – TKV Desikachar

    “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

    “Holding the body steady, with the three upper parts erect,
    causing the senses and the mind to enter the heart,
    the wise person should cross by the boat of Mantra,
    all the fear bringing streams of the mind.”
    – Śvetāśvatara Upaniṣad Chapter 2 verse 8
    – 108 Chanting Practice Pointers

    “There are special times
    when we need to disconnect
    from the sensory external in order
    to connect with the psychic internal.”
    – 108 Dhāraṇā Practice Pointers

    “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.”
    – 108 Yoga Practice Pointers

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

    “Amongst other roles Ujjāyī
    is a breathing technique that
    can facilitate the ability to remain
    in the doorway of awareness,
    neither going in and introverting, when
    tempted by the manoeuvring of the mind,
    nor going out and extroverting, when
    tempted by the shimmering of the senses.”
    – 108 Yoga Practice Pointers

    “One of the potentials in the Haṭha Yoga teachings of
    Krishnamacharya and Desikachar is the understanding
    around the Viniyoga or application of Bṛṃhaṇa Kriyā
    and Laṅghana Kriyā in terms of their potential to enhance
    sensory stimulation or to diminish sensory stimulation.
    Both approaches can be used where appropriate to impact
    on how we are stimulated by the world through the senses and
    thus be more drawn to interact with it in a more extravert way,
    or how our sensory stimulation is quietened and thus we are
    more easily able to withdraw from the activities of the senses.
    Both approaches are valid and applied according to our changing age,
    life situation and life stage. Here the role of a teacher is helpful in
    learning the skills of self application within our practice planning.
    We can learn how we can fine-tune our practice according to our basic
    nature and where it needs to be within day to day living and its demands.
    This alchemical process would also be difficult to explore other
    than in some very generalised way within a weekly group class
    given the mix of the age, gender, interests, needs, potentials and
    core physiological, energetic and psychological natures of the students.
    Let alone where they are in their life circumstances, external demands,
    work roles and life stage or even the teacher having time and situation to
    explore each student personally to gain some insight into what is happening
    at that life moment within the small window offered by time and group size.
    Hence, throughout Krishnamacharya and Desikachar’s teaching life,
    apart from formalised group classes for children and young adults,
    they taught personal practice only through individual lessons.”
    – 108 Yoga Practice Pointers

    “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.”
    – 108 Yoga Study Path Pointers

    Links to Related Posts:

    • T Krishnamacharya Yoga Sūtra Study Quotes Collected and Collated
    • TKV Desikachar Yoga Sūtra Study Quotes Collected and Collated
    • Paul’s Yoga Mālā – A Thread of Pearls from Patañjali’s Yoga Sūtra
    • Paul’s Yoga Sūtra Study Keywords – Collected & Collated into Chapters
    • Paul’s Yoga Sūtra Study Questions – Collected & Collated into Chapters
    • Sometimes Yoga is called Darśana Vijñāna……

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    This glossary with its similar, opposite and related concepts categories, supplemented by textual references and additional commentaries around the key word, is a both work in progress and constantly ever-expanding in terms of further cross-references, textual cross links and commentaries.
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