manasDevanāgarī: मनस् Translation: mind Similar words:manana Opposite words:cit Related concepts:citta, ahaṃkāra, buddhi, kāya
Appears inYoga Sūtra: Sāṃkhya Kārikā: Bhagavad Gītā: Yoga Rahasya:
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“What is unpleasant is not desired.
The response of the mind is then to move away from it.
Whether in fact such a step did prevent Duḥkha is not immediately evident.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter Two verse 8
“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’s commentary to 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 Dhyānam.”
– T Krishnamacharya on Dhyānam
“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
“The mind is agitated,
because of certain things inherent,
not from the outside,
these are already inside.”
– TKV Desikachar 1997
“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 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.”
“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.”
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