“In introducing the various Upāya offered within
verses 20 to 39 in Yoga Sūtra Chapter One,
Krishnamacharya talks about Das Upāya,
of which two are Śodhanam Sādhana
and eight are Śamanam Sādhana.”
– Paul Harvey on Yoga Sūtra Chapter One verses 20-39

“In Yoga Sutra Chapter One, the role for
Īśvara Praṇidhānā in the  Samādhi Yoga section can
be as an appropriate Upāya for a Śikṣaṇa situation,
Here, its purpose is in turning inwards. as in
realising what is consciousness, through a Japam
Mantra practice within an Antar Aṅga Sādhana.”
– Paul Harvey on Yoga Sūtra Chapter One verse 23

“The Section on the means
to help do something for
the practitioner starting
with an agitated psyche.”
– Paul Harvey on Yoga Sūtra Chapter Two

“More usually the past dominates the present.
Through Yoga Sādhana we work towards
the present dominating the past.”
– Paul Harvey on Yoga Sūtra Chapter Two

“Chapter Two is about the Preparation for the practice of Dhyānam.”
– Paul Harvey on Yoga Sūtra Chapter Two

“In the Yoga Sūtra,
the purpose of the different Sādhana is to clear the mind,
so the light can come out.”
– TKV Desikachar on Yoga Sūtra Chapter Two verse 28

“In Yoga Sutra Chapter Two, the role for
Īśvara Praṇidhānā in the Bāhya Aṅga section can
be as an appropriate Upāya for a Rakṣaṇa situation.
Here, as part of a cultivation of Niyama within the Bāhya
Aṅga Sādhana, its purpose is in accessing Antar Aṅga.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 32

“Today this world is ‘standing’ on Vitarka
and it expands because of association.
It grows without any effort.
One has to put in special effort (Sādhana).
Otherwise nothing changes.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 34

“When working with the Breath in Āsana,
it’s perhaps less appealing initially,
but ultimately more attractive, satisfactory
and effective, to integrate a Bhāvana on
the Samāpatti of Śaithilya and Ananta,
within a developmental Prāṇāyāma Sādhana,
focused towards the Siddhi of Dīrgha or Length,
supported by its counterpoint, Sūkṣma or Subtlety.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 50

“Pratyāhāra is both a Sādhana and a Siddhi.
In that, it is a Siddhi of Prāṇāyāma,
as well as a Sādhana for Dhāraṇā.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 55

“The practice which is Śodhana for the Antar Aṅga
is Antaraṅga Sādhana.”
– T Krishnamacharya introduction to Yoga Sūtra Chapter Three

“Dhāraṇā is both a Sādhana and a Siddhi.
In that, it is a Siddhi of Pratyāhāra,
as well as a Sādhana for Dhyāna.”
– Paul Harvey on Yoga Sūtra Chapter Three verse 1

“Dhyānam is both a Sādhana and a Siddhi.
In that, it is a Siddhi of Dhāraṇā,
as well as a Sādhana for Samādhi.”
– Paul Harvey on Yoga Sūtra Chapter Three verse 2

“The mutual aim of Yoga and Sāṃkhya is to
experience the more discerning aspects of the psyche,
rather than just the more grasping aspects of the psyche.
In the former, the tendency of the Buddhi to discern discriminately
prevails over the tendency of Ahaṃkāra to grasp indiscriminately.
In the latter, the tendency of the Ahaṃkāra to grasp indiscriminately
prevails over the tendency of the Buddhi to discern discriminately.
The former is a state known as Buddhi Sattva,
where the clarity of discernment prevails over the
indiscriminate grasping nature of the Ahaṃkāra.
The latter is a state of Buddhi Tamas,
where the discerning clarity of the Buddhi
is obscured by the grasping nature of the Ahaṃkāra.
Thus our Yoga Sādhana has but one primary Saṃkalpa,
that of the reduction of the obscuration by Tamas in the Buddhi.
This reduction of Tamas facilitates the advent of the clarity of Sattva,
as in the metaphor of the reduction of the cloud facilitates the advent of the sun.”
– Paul Harvey on Yoga Sūtra Chapter Three verse 49

“In the Sthiti Krama the most important Yoga Sādhana
for the householder, according to me, is Prāṇāyāma.”
– From T Krishnamacharya’s composition,
Yoga Rahasya Chapter Two verse 45

“In the Yoga Sūtra it is said that in the beginning of one’s Sādhana,
clarity and confusion follow each other in cycles, like a wave form”
– TKV Desikachar Religiousness in Yoga Chapter One Page 9

“The means by which we obtain the
Yoga of result is the Yoga of action,
Kriyā Yoga.
While only part of Yoga,
Kriyā Yoga is the practical aspect of
Yoga which can initiate a change for
the better in the quality of our lives.”
– TKV Desikachar Religiousness in Yoga Chapter One Page 12

“What we try to do in Yoga is simply to create conditions so
that the mind becomes a most useful instrument for action.
And this can only be done gradually.
Any “short-cut method” is an illusion.
This gradual procedure may involve a number of intelligent means,
all of which come within the realm of Yoga Sādhana.”
– TKV Desikachar Religiousness in Yoga ‘The Way the Mind Functions and the Concept of Nirodha’ Chapter Eighteen Page 253

“Before launching on Antar Aṅga Sādhana,
one should be a Niṣṭhāvān in Bāhya Aṅga Sādhana.
If this earlier stage is very well established,
then only a teacher may teach Dhyāna.”
– T Krishnamacharya 1984

“Whether Yoga is Sādhana or Siddhi?
Sādhana is the means to achieve something.
Siddhi is where something has happened.
For Siddhi to happen there has to be Sādhana, some preparation, some effort.
So how is it possible for something to be both Sādhana and Siddhi?
Each gain we make is a Siddhi.
Each Siddhi helps us to go further with Sādhana.”
– TKV Desikachar France 1983

“Sādhana implies a process of achieving what I do not have.
Once it is achieved it is a Siddhi.”
– TKV Desikachar France 1983

“There are categories of Sādhana relating to Body, Breath, Senses and mind.”
– TKV Desikachar France August 1983

“Some people say they practice Āsana, Prāṇāyāma, Meditation.
Among these things which is close to Sādhana and which is not close to Sādhana?”
– TKV Desikachar France 1983

“Union of Jīva Ātman and Parama Ātman is a Siddhi not a Sādhana when it is felt or realised.
If this is clear then Rāja Yoga is a Siddhi.
However one has to work for it in Sādhana.
Anything that takes you in this direction is a Sādhana.”
– TKV Desikachar France 1983

“Now to examine the question of putting Sādhana and Siddhi together.
In brief there are different levels of Siddhi and different possibilities of Sādhana.
How to develop the Sādhana and how to get the best out of the Sādhana and the Siddhi?
– TKV Desikachar France 1983

“The transmission shows the Siddhi of the Sādhana.
This is viniyoga.
These outlines are valid whether Śikṣaṇa or Rakṣaṇa Krama.
If what is given is mechanical it is not viniyoga.
That is why the viniyoga spirit is very important these days.”
– TKV Desikachar France 1983

“To do something so what in you is not lost is also Sādhana.”
– 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

“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

“There are also other practices such as during certain moon phases.
These help prepare us for the eventuality.
Still more variations according to a persons background.
How do we adapt these ideas in our Yoga Sādhana?”
– TKV Desikachar France 1983

“What are the factors to consider in our teaching?
At least they should be made known to the student.
Deha Bheda – tall, fat, lean, scoliosis, straight back.
Sādhana according to the physical characteristics.
Something which must be fed, otherwise it will destroy.
For example lumbar lordosis and deep back bends could cause problems.”
– TKV Desikachar France 1983

“In supporting a cultivation, within or through Āsana,
of the subtler aspects of Bāhya Aṅga Sādhana, such
as Pratyāhāra, it can be a more helpful marker to be on
the lookout for sensory incontinence, rather than say,
being more preoccupied with physical choreography.
Such as how we can unconsciously leak, through randomly
opening the eyes or vaguely keeping the eyes open, when
transiting into or changing sides around such as seated Āsana.
For example, arriving into or departing from a choreographically
demanding asymmetrical Āsana such as Ardha Matsyendrāsana.
In other words, remaining alert and using the space between the
breath when moving from or returning to its link Āsana, Daṇḍāsana.
Another example is the potential for sensory incontinence when
moving into or out of or especially when changing sides, with
more popular or familiar seated Āsana such as Janu Śīrṣāsana.”
– 108 Postural Practice Pointers

“According to such as the Gheraṇḍa Saṃhitā,
Aśvinī Mudrā and Mūla Bandha are seen as very
different forms in terms of definition and application.
Regarding application, only Aśvinī Mudrā is focussed around
the repeated contraction of the anal sphincter muscles.
Whereas, Mūla Bandha is a single sustained contraction.
It also appears that there are differing certainties within
the modern use, definition and application of the two terms,
with a single contraction variant of Aśvinī Mudrā often being
passed off in ‘Krishnamacharya’ terminology, as if Mūla Bandha.
For example, Mūla Bandha being described as somethng you
take all the time whether sitting, talking, walking, or eating.
This would not be possible given T Krishnamacharya’s view of
what is Mūla Bandha and its relationship to Uḍḍīyana Bandha.
Comparing Mūla Bandha to Aśvinī Mudrā:
Aśvinī Mudrā can be an outcome of an effective Mūla Bandha.
If Mūla Bandha is good then Aśvinī Mudrā can follow automatically.
But not the other way round, as Aśvinī Mudrā is only
a localised contraction of the anal sphincters.
Also, Mūla Bandha is considered as complete,
whether or not Aśvinī Mudrā is there.
Also, the use of Aśvinī Mudrā can produce gas and
too much use can affect the peristaltic reflex.
Plus avoid in certain conditions such as haemorrhoids.
Āsana can be used for the same effect on these organs.
A direct Aśvinī Mudrā pushes the stomach forward,
so its contraindicated for Mūla Bandha.
Thus, Krishnamacharya’s view of what is Aśvinī Mudrā and what is
Mūla Bandha differed, both in terms of definition, technique, and
application, as well as regarding the student starting prerequisites,
Vinyāsa Krama and links to other layers of their Yoga Sādhana.”
– 108 Mudrā Practice Pointers

“One primary prerequisite to initiation into a Tri Bandha Sādhana
was an ability in Prāṇāyāma within a Vinyāsa Krama around
Nāḍī Śodhana where the crown was 12 breaths at 12.12.12.12.
Thus, before being taught Uḍḍīyana Bandha,
an essential precursor to Mūla Bandha,
there needed to be competence in sustaining Prāṇāyāma,
within a Vinyāsa Krama leading to a crown ratio of 1.1.1.1.
with the Pūraka, Antar Kumbhaka, Recaka and Bāhya Kumbhaka
each set at 12 seconds in a crown of 12.12.12.12. for 12 breaths.
Thus, a Vinyāsa Krama peak of almost 10 minutes sustaining the crown
ratio within a Prāṇāyāma practice, with the entire practice itself totalling
over 20 minutes, all performed with one technique, Nāḍī Śodhana.
This technique alone is already in itself demanding to sustain with
an inaudible softness, as if pouring oil slowly and smoothly amidst
an almost undetectable deftness of finger movement on the nostrils.
A further example of how there needs to be an effortless skill in working
with the Kumbhaka and how our fluency with all four components of the
breath sets a practice direction and evolution in that, amongst other goals,
it determines our readiness to incorporate the Tri Bandha into our Sādhana.”
– 108 Mudrā Practice Pointers

“One of the joyful experiences that can emerge within our morning practice
is the feeling that arises on arriving at our Prāṇāyāma seat and taking
that first breath within an atmosphere of having more than enough time
in hand left to engage with this aspect of our on the mat Sādhana that day.
The sense of Sukha is palpable and offers a spaciousness that facilitates
the breath both releasing and entering into the spirit of, as Krishnamacharya
spoke of in terms of Āsana, Prayatna Śaithilya and Ananta Samāpatti.
This feeling in itself can both automatically lengthen and deepen
the flow of the breath without any conscious effort on our part.
A precious gift to start the days journey into exploring this vital area of practice.
A constant reminder, if not rejoinder, to not forget
to leave more than enough time for Prāṇāyāma,
rather than it being the token twiddle at the end of the practice,
or that which is oft easily at best compromised or at worst,
forgotten within the seduction of the bodily experiences.”
– 108 Prāṇāyāma Practice Pointers

“Prāṇāyāma is common to both Haṭha and Rāja Sādhana,
whether working with the Prāṇa Śodhana of Haṭha Yoga,
where you were taught to practice it at each
of four transitional points through the day,
or with the Citta Śodhana of Patañjali,
where it is the pivotal Bahya Aṅga,
Prāṇāyāma is seen as the primary means to engage
the Élan Vital, the vital force or creative principle.”
– 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

“In order to access its inner dimensions,
I feel Prāṇāyāma needs to be sustained,
in terms of both frequency, consistency and
competence, rather than it being a sporadic,
or perhaps nominal foray, into its potential as
a primary tool within Bāhya Aṅga Sādhana.
Maybe this is because of insufficient interest
in a long-term exploration into Prāṇāyāma?
On this point, one might offer observations
on the environment and expectations within
which the styling of modern group classes
are framed, seemingly ‘posing’ as if ‘Yoga’?
Or, perhaps because this cursory glance at its
form and function arises from us just looking
for nominal, immediate or even external fruits?
As one might with Āsana, when experiencing
a structural, energetic or psychological issue?”
– 108 Prāṇāyāma Practice Pointers

“Yoga Sādhana is about what grows out of
practising alone amidst the inside at home, rather
than practising with others amidst the outside in class.”
– 108 Yoga Practice Pointers

“The role of Sādhana such
as Mudrā, Mantra and Nyāsa,
are to take one beyond Duḥkha,
rather than take one out of Vikṣepa.”
– 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

“The tendency is to measure a persons ‘progress’ by a
perceived comparison to some mythical finishing point,
rather than accepting that we cannot really appreciate
the reality of what was their actual starting point,
nor can we truly evaluate the effort they are putting
into developing and refining their personal Sādhana.”
– 108 Yoga Study Path Pointers

“Yoga Practice turns and prepares the soil.
Yoga Study offers a range of seeds for planting.
We may need advice on how to integrate the two.
This integration of soil and seed unfolds into Sādhana.”
– 108 Yoga Study Path Pointers

“Haṭha Yoga is about the vitality of our Prāṇa.
Rāja Yoga is about the clarity of our Citta.
Krishnamacharya’s teachings reflect their
relative importance, in the correlation and
integration of both within our Yoga Sādhana,
as beacons for our outer and inner journey.”
– 108 Yoga Study Path Pointers

“Dhyāna Sādhana was taught
according to the principles of
Cikitsā, Rakṣaṇa and Śikṣaṇa Krama,
with meditational practices ranging from
pacification to protection to empowerment.”
– 108 Yoga Teaching Path Pointers

“The First and Second Chapters of the Yoga Sūtra
can be linked to the teaching concepts of
Śikṣaṇa, Rakṣaṇa and Cikitsā Krama.
In that the Samādhi Yoga in Chapter One
can be seen as apt for a Śikṣaṇa situation,
whereby the primary aim is discernment, as in
exploring what lies within the sense of I-Am.
Whereas in Chapter Two, the Kriya Yoga section
can be seen as being apt for a Cikitsā situation,
whereby the primary aim is recovering, as in
reducing agitation through lifestyle changes.
and the Bāhya Aṅga section of Aṣṭāṅga Yoga
can be seen as being apt for a Rakṣaṇa situation,
whereby the primary aim is establishing stability,
through a formal practice within a Yoga Sādhana.”
– 108 Yoga Teaching Path Pointers

“If we can accept that Yoga is more than just Āsana,
what would you see as the difference between
Āsana as a practice and Yoga as a Sādhana?”
– 108 Yoga Teaching 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
• Compendium of Quotes from TKV Desikachar on the Yoga of T Krishnamacharya……
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• Deepening our relationship with Prāṇāyāma deepens our relationship with Āsana……
• I do feel that verses 10 and 11 Yoga Sūtra Chapter Two offer……
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• One example of this depth is Krishnamacharya’s lesser known work in the teaching of Mantra……
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• Though there are many different aspects to formal ‘home’ practice……
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• We must respect the practice involving the body…….