Commentaries around
The Yoga Sūtra is divided into four chapters.
The first chapter called Samādhi Pādaḥ
assumes the aspirant has progressed
adequately to be in a state called Samāhita.
Such a person is not easily agitated.
They have a clearer perception to comprehend
concepts such as Īśvara and Vairāgya.”
– T Krishnamacharya introduction to Yoga Sūtra Chapter One
“Yoga has no prerequisites except that one
must have a teacher and have faith in Īśvara,
the first teacher.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 1
”Another term for Citta Vṛtti Nirodha is Dhyānam,
the state of mind in which an individual focuses on,
visualises and remains with Īśvara.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 2
”Citta Vṛtti Nirodha, the state of mind in which no distractions arise from undesirable external stimuli and the individual is able to choose an object of focus, ideally Īśvara.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 2
“The Veda speak eloquently of the lotus in one’s heart, where Īśvara resides.
It is only when the mind is quiet, clear, and steady that we can
reach into and visualise this most intimate part of ourselves.
Yoga as a Saṃskāra leads to Yoga as a means to experience this.
The experience of Dhyānam, in this ideal sense,
eventually evolves into Samādhi – total absorption in Īśvara.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 2
“Doubt burns up everything, including the doubter.
To banish it bow down to the Lord.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 5
The Yoga Sūtra is also very helpful in guiding us around
the notion of surrendering to that which we don’t know,
through that which we do know.
– Paul Harvey on Yoga Sūtra Chapter One verse 23
“Through devotion and surrender to Īśvara and by following the eight limbs of Aṣṭāṅga Yoga,
the benefits of Samādhi are realised with as little effort as it takes to hold a pea in the palm of your hand.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 24
“If you don’t know yourself how can you think of something which is more than you or higher than you?”
– TKV Desikachar on Yoga Sūtra Chapter One verse 29
“The more you try to know Īśvara,
the more you come to know your self.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 29
“In this Sūtra,
Patañjali lists the nine kinds of obstacles
that are confronted by those who,
though fit and able to meditate on Īśvara,
neglect to do so.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 30
“According to my teacher,
trying to calm the agitations of the mind by reflecting on external objects
is like trying to get milk from the wattles hanging from the neck of a goat.
All seekers of truth are therefore advised to focus,
instead, only on objects that are in the realm of the divine.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 35
“Different suggestions are available in our tradition
to help the beginner arrive at the highest state of Samādhi.
For example, using the image or idol of Īśvara
in the form pleasant to the seeker or even a picture frame.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 42
” They will, at the proper time of day and in an appropriate place,
sit and watch the idol until they can completely recall the image without having to look at it.
This ability will help the person overcome the distractions from different sources when they sit for contemplation on Īśvara.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 42
“Each person possesses a body.
Encased in the body, as it were,
he goes through pain and pleasure.
The pain and pleasure through the body arises
because of contact with the external world.
However such variations of pain and pleasure
do not happen to one absorbed in Īśvara.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 50
“With faith in Īśvara,
the master of the whole universe, regularly offering prayers.
Whether it is Tapas, Svādhyāya or Īśvara Praṇidhānā,
the power of Īśvara alone ensures success.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 1
“What are the effects of Kriyā Yoga?
Samādhi Bhāvana –
The ability to pursue the right practice that brings one closer to Īśvara.
Kleśa Tanū Karaṇa –
Reduction of those obstacles that we have somehow acquired through wrong actions,
leading to undesirable and bitter experiences.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 2
“When something is understood differently from what it truly is, it is called Avidyā.
What is changing is taken to be non-changing. For example the mind.
What is subjected to decay is assumed to be pure. For example the body.
What is leading to suffering is taken to be the source of pleasure.
What is not conscious is assumed to be conscious.
All these errors in perceptions have many possibilities.
But the ultimate stage of Avidyā is to assume that we are the Masters, not Īśvara.”
T Krishnamacharya on Yoga Sūtra Chapter Two verse 5
“How does Vedānta differ from Yoga?
In brief, we can say that the purpose of Yoga
is to change the state of mind,
so that it is less muddy.
In this effort, God may help.”
– TKV Desikachar introduction to the Bhagavad Gītā
The purpose of Vedānta is to become God…..
At an ideological level, Vedānta rejects Yoga’s
idea of God as something potentially helpful,
beside that point it likewise rejects whatever is
said in Yoga that does not take one toward God.”
– TKV Desikachar introduction to the Bhagavad Gītā
“Action is best performed when
it is for the good of the society,
with the spirit of dedication to the lord
and with freedom from the attitude of
being the doer and the beneficiary.”
– TKV Desikachar on Gītārtha Saṃgraha of Śrī Yāmunācārya Śloka Seven
(Yāmunācārya commentary on Bhagavad Gītā Chapter Three)
“The next six chapters emphasise that
devotion is the basis for seeing the truth.
This truth is, the Lord.
But devotion must grow from following ones duty
in a spirit of selflessness and search.”
– TKV Desikachar on Gītārtha Saṃgraha of Śrī Yāmunācārya Śloka Three
(Yāmunācārya overview of the Bhagavad Gītā Chapters Seven to Twelve)
“Patañjali does not mention this once.
He also says that if a person thinks about Īśvara and its presence and omnipotence
he will avoid problems and not get sick.
It sounds odd that such a practice will make you avoid sickness.
It means you will not suffer like others with the Antarāya.
You will reduce the obstacles, the suffering that accompany sickness.”
– TKV Desikachar France 1983
“Īśvara Praṇidhānā – What is our attitude towards our own action?”
– TKV Desikachar France 1983
“Īśvara Praṇidhānā – How do we take the fruits of our action?”
– TKV Desikachar France 1983
“The relationship we have developed with the fruits of our actions is Īśvara Praṇidhānā”
– TKV Desikachar France 1983
“Thus we can only know Avidyā through īśvara Praṇidhānā by action and its results.”
– TKV Desikachar France 1983
“Yoga is when the mind is completely absorbed in the great force within.”
– TKV Desikachar France 1983
“The ancient people took the next step.
If there is disease what is to be done?
What is the cause of the disease?
The cause of the disease is that we are unable to follow īśvara Praṇidhānā.”
– 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
“Stress or tension, however,
has its origin in the attitudes to our actions.
There are two attitudes in particular that are the cause of stress.
These are:
Aham and Mama.
Aham or Ahaṃkāra is the attitude “I am the doer”
and Mama or Mamakara is the attitude “it is for me”.
These two factors most surely produce Udvega.
The moment the attitude is one of Na–Mama
– ‘not by me’, ‘not for me’, there cannot be any stress.
A person who has total faith in God cannot
have stress and will not exhibit the Udvega.”
– Yoga Sūtra on Stress – An interview with TKV Desikachar
“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
1. We know nothing.
2. We have problems.
3. We do something about them.
4. We have some power.
5. We find this power is something other than the mind.
– TKV Desikachar
Links to Related Posts:
- Everything is there within Awareness…….
- I feel reflecting on the recent three posts on Īśvara Praṇidhānā……
- Īśvara Praṇidhānā appears as a Sādhana Upāya at three unique reference points…
- Sound – A Means Beyond Āsana and Prāṇāyāma……
- The three Upāya to take control of our inability to see things clearly…….
- T Krishnamacharya on Kriyā Yoga from the Yogavalli
- TKV Desikachar talks on Śraddhā in the light of the Yoga Sūtra……
- Yoga regards the mind principally, this is absolutely universal…….
- Yoga Sūtra on Stress – An interview with TKV Desikachar
