manasRoot: man Devanāgarī: मनस् Translation: mind; that which objects of sense affect Similar words:manana Opposite words:cit Related concepts:citta, buddhi, ahaṃkāra, indriya, kāya, ghrāṇa, cakṣus, mahat
Appears inYoga Sūtra: Sāṃkhya Kārikā: Bhagavad Gītā: Yoga Rahasya:
Click here for complete Saṃskṛta Index
“Mano Vikāra –
Some actions I have done I have not got what I want.
Therefore this brings out certain changes
in certain mental processes and
a change in bodily activity.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 34
“Just as Mūla Bandha, Uḍḍīyāna Bandha,
Jālandhara Bandha and Jivha Bandha
are very important for Prāṇāyāma,
Mano Bandha is very important for Dhyānam.
Mano Bandha is Dhāraṇā.”
– T Krishnamacharya on Yoga Sūtra Chapter Three verse 1
“Remember the mind should follow
the exhale, inhale and retention.
Exhale, inhale and retention all support the vital force.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 34
“Then he has certain ideas also about Kuṇḍalinī.
The force is Prāṇa,
the force called Śakti or Kuṇḍalinī is indeed Prāṇa.
The only means that can have any effect is the use of Prāṇāyāma,
with emphasis on exhalation and the Bandha,
aided by devotional chantings.
And the evolution of Kuṇḍalinī is very much linked to the person’s state of mind and Vairāgya.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.
“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
“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 definition offered in the Haṭha Pradīpikā Chapter One verse 17.
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 physiological qualities, such as the relationship of Agni, to the energetic qualities of health and lightness of limb. Or investigation of the commentary by Brahmānada, as that explores psychological qualities such as the relationship of the Guṇa, Rajas, to mental qualities such as steadiness.”
– Paul’s Short & Longer Yoga Practice Theory Articles – Collected & Collated
“Prāṇāyāma as a Tool in the Morning,
– Can be a Means to Hone the Mind.
Prāṇāyāma as a Tool in the Afternoon,
– Can be a Means to Refresh the Mind.
Prāṇāyāma as a Tool in the Evening,
– Can be a Means to Clear the Mind.
Prāṇāyāma as a Tool in the Night,
– Can be a Means to Settle the Mind.”
– 108 Prāṇāyāma 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:
- Manasika Sādhana – Mind has a part to play……
- The Ten Senses or Das Indriya are the gateway between…….
- The Viniyoga of Āsana Part 1 of 15 – Āsana according to Haṭha and Rāja
- Yoga Sūtra on Stress – An interview with TKV Desikachar
- Click to share on Facebook (Opens in new window)
- Click to share on Twitter (Opens in new window)
- Click to share on Pinterest (Opens in new window)
- Click to share on Tumblr (Opens in new window)
- Click to share on Reddit (Opens in new window)
- Click to share on Skype (Opens in new window)
- Click to share on WhatsApp (Opens in new window)
- Click to email this to a friend (Opens in new window)
- Click to print (Opens in new window)