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The Art of Personal Sādhana

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    manas

    Root: 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, pratyāhāra, rasana, sāṃkhya

    Appears in

    Yoga Sūtra:

    Chapter 1: 35
    Chapter 2: 53
    Chapter 3: 48

    Sāṃkhya Kārikā:

    7 , 27

    Bhagavad Gītā:

    Chapter 6: 34
    Chapter 18: 15
    Chapter 5: 11

    Yoga Rahasya:

    Chapter 1: 34 , 45 , 42


    Click here for complete Saṃskṛta Index

    Commentaries around

    “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

    “As Prāṇāyāma dissolves the covering of the light,
    fitness of the mind for concentration arises.”
    – Paul Harvey on  Yoga Sūtra Chapter Two verse 53

    “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 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

    “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

    “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

    “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 Harvey on Haṭha Pradīpikā Chapter One verse 17

    “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

    “Without Āsana,
    Prāṇāyāma cannot become accomplished.
    Without containing Prāna,
    the mind cannot achieve steadiness.”
    – From T Krishnamacharya’s composition,
    The Yoga Rahasya Chapter One verse 45

    ‎”Use Āsana for problems of the body and
    Prāṇāyāma for problems of the mind.”
    – T Krishnamacharya

    “The Yoga Sūtra says that as we practice Prāṇāyāma,
    more and more of the covering of the mind,
    Avidyā, is removed and there is clarity.”
    – TKV Desikachar Religiousness in Yoga Chapter Ten Page 137

    “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

    “In the Indian tradition,
    stress would be the situation where a person
    exhibits the Udvega, attitudes or behaviour
    which take over a person and control him.
    The origin of the Udvega lies in the Ṣad Ūrmi,
    the six enemies.
    These six are:
    – Kāma: desire
    – Krodha: anger
    – Lobha: possessiveness, greed
    – Moha: darkness;
    though not actually dark it is as if darkness exists
    because the person is so sure of himself
    and his opinions that he is unable to see.
    – Mada: arrogance,
    the refusal to accept or give in.
    – Mātsarya: jealousy,
    to resent the success of others
    and to be happy at their failures.
    These are Āyurveda‘s Mano Roga.
    If any one of these six is dominant in a person,
    that person is sure to experience Udvega in one form or the other.”
    – Yoga Sūtra on Stress – An interview with TKV Desikachar

    “Unless there is a shift from Manas to Citta,
    it is not possible to do Dhāraṇā.”
    – TKV Desikachar 1998

    “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

    “Prāṇāyāma, in relation to
    Haṭha and Rāja Yoga Sādhana,
    has differing priorities, albeit
    en route towards similar goals.
    In Haṭha Yoga the intended outcome
    of Prāṇāyāma is Prāṇa Śakti.
    In Rāja Yoga the intended outcome
    of Prāṇāyāma is Manas Śānti.”
    – 108 Prāṇāyāma Practice Pointers

    “The ‘seed’ of potential for Ujjāyī as an
    Ajapā Mantra abides within the ‘shell’ of
    a Bhāvana for Ujjāyī as a Dhāraṇā Deśa.
    The Deśa also needs to be supported by
    utilising a locationally relevant Ādhāra,
    as in this instance, the Viśuddhi Ādhāra.
    Further considerations can be around the
    linking of the sound of Ujjāyī to a semantic
    thought-form, by adding Mano Japā Rūpa to
    this Ajapā, as some do through using Haṃsa.
    However, one could argue that this formation,
    shifting from a non-language feeling-based
    experience into a language thought-based
    experience, can detract from the Bhāvana,
    in that a unique Lakṣaṇa of Ujjāyī resides in
    the notion of ‘sounding’ without language.”
    – 108 Prāṇāyāma Practice Pointers

    “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

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

    “Listening to the breath between Āsana is more
    important than listening to the mind between Āsana.”
    – 108 Yoga Practice Pointers

    “Prāṇāyāma is regarded as a Tapas,
    a Kriyā, which cleanses the Nāḍī,
    It is a Sādhana which sharpens Agni
    and helps to dissolve obstacles, thus
    making the mind fit for attention.”
    – 108 Yoga Practice Pointers

    “In Āsana the breath is
    a mirror for the body.
    In Prāṇāyāma the breath
    is a mirror for the mind.”
    – 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

    “Containing the Body,
    or Kāya Nirodha
    doesn’t always imply that…
    you can contain the Breath.
    Containing the Breath,
    or Prāṇa Nirodha
    doesn’t always imply that…
    you can contain the Mind.
    Containing the Mind
    or Mano Vṛtti Nirodha.
    doesn’t always imply that…
    you can contain the Psyche.
    Containing the Psyche,
    or Citta Vṛtti Nirodha
    doesn’t always imply that…”
    – 108 Yoga Study Path Pointers

    Links to Related Posts:

    • Correct vibrational intonation was an important emphasis within all aspects of Mantra initiation
    • Compendium of Quotes from TKV Desikachar on the Yoga of T Krishnamacharya……
    • Manasika Sādhana – Mind has a part to play……
    • Physiological and psychological considerations around the practitioner’s starting point…
    • Yoga Sūtra on Stress – An interview with TKV Desikachar

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