Links to Related Resources & Longer Articles:

• Studying, Practicing and Learning the Tri Bandha involves Theory, Techniques and Cautions…
• The continued effort of the Breath is that which gives life……
• TKV Desikachar talks on Śraddhā in the light of the Yoga Sūtra……
• T Krishnamacharya’s accomplishments should not be defined just by his more well known characterisations……

Collated Related Short Posts & Quotes:

“Most commentaries fail to point out the great similarities
between the Yoga Sūtra and the Brahma Sūtra when,
in fact, one of the only differences is in regard to
the distinction between Jīva, Prakṛti, and Īśvara.
In two distinguished texts, the Puruṣa Nirṇaya and Īśvara Siddhi,
the sages Nathamuni and Yāmunamuni speak of the
teachings in Yoga Sūtra with the highest regard.
Both these texts emphasise the value of Yoga Sādhana,
in developing devotion to Īśvara and the power of Vāsana
to inspire a person to reach Asaṃprajñāta Samādhi.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 19

“Īśvara Praṇidhānā is from the Yoga Sūtra
and is mentioned more than once.
It is given on three levels and
both presented and utilised
in Chapters One and Two.
In Chapter Two Patañjali mentions
Īśvara Praṇidhānā as part of Kriya Yoga.
Tapas is elimination, we have things
to remove from body and mind.
Svādhyāya is a reflection of what
I am and what is my goal in life.
Īśvara Praṇidhānā is where we are
more concerned with the quality
of the action rather than the fruit.
Here, Īśvara Praṇidhānā symbolises
our attitude to our actions and the
result of our actions.
Again it is mentioned in Chapter Two
as part of the Niyama,
as part of our daily practices.
Īśvara Praṇidhānā is something
we do every day to bring us
into contact with God.”
– TKV Desikachar on Yoga Sūtra Chapter Two

“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

“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

“To derive Siddhi through
Saṃyama Dhāraṇā or
Savikalpa Samādhi,
Dhyānam and Samādhi
have to be practised.
These practices should
also be practised
according to one’s capacity.”
– T Krishnamacharya on Yoga Sūtra Chapter Three verse 6

“There are five ways that Powers are produced.”
– Paul Harvey on Yoga Sūtra Chapter Four verse 1

“Powers are different arrangements
of what already exists as us.
The common factor is a redistribution of matter.”
– Paul Harvey on Yoga Sūtra Chapter Four verse 2

“The motive and state of mind of the teacher can
also vary and therefore produce varying results.
Thus the influence may or may not be for good,
depending on the person who is influencing and
the source of their powers; except in the case of Yoga,
because the actions of a Yogin are free of self–interest.
Thus, the motivation and intention of the teacher are
important in helping the student illuminate their Nimitta.”
– Paul Harvey on Yoga Sūtra Chapter Four verses 5-6

“This is not true of those who have extraordinary capabilities by:
1. Birth
2. The use of rare herbs
3. The proper recitation of scriptures and
4. Austere eating habits and living conditions.
In them, the problems of anxiety, fear and selfishness remain.”
– TKV Desikachar on Yoga Sūtra Chapter Four verse 7

“Amongst three powerful definitions of Yoga
within the Bhagavad Gītā, the first of which
defines Yoga as Samatvam or equanimity.
TKV Desikachar described it as:
“When acting responsibly within our Dharma,
there is no attachment to the fruits.”
However, he also described Samatvam
as being the fruit of a Sādhana in that:
“Samatvam is a Siddhi.
Because it is a state already achieved.”
Thus, Samatvam is both a Sādhana with a
Saṃkalpa towards the why of our self–interest,
as well as being a Siddhi with the fruit being a
discernment into the how, revealing our deeper
motivations for self–fruit within self–intention.
Hence, that of an acquired skillfulness in acting
from a place of Dharma within the field of Karma.”
– Paul Harvey on Bhagavad Gītā Chapter Two verse 48

“Yoga is a discipline leading
to the understanding of self.
For this the focus must be the Lord.”
– TKV Desikachar on Gītārtha Saṃgraha of Śrī Yāmunācārya Śloka Ten
(Yāmunācārya commentary on Bhagavad Gītā Chapter Six)

“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)

“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

“The Siddhi depends on the Bhāvanam.”
– TKV Desikachar

“Often when we are talking about Yoga
we are not sure whether we are talking about Sādhana or Siddhi.”
– TKV Desikachar France 1983

“Let us go into Siddhi, here the important word is Samādhi.
Unless we are born like that, then it’s a Siddhi, Samādhi is a Siddhi.
When we are in a state of absorption in something we are in Samādhi.
After which we appreciate the object in question and understand it more clearly.”
– TKV Desikachar France 1983

“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

“Movement from one high state of distraction to
a lesser state of distraction is also a Siddhi.
First state I am disturbed and don’t know anything.
Second state still disturbed but know why I am disturbed.
However I want to go further to a state where no disturbances.”
– TKV Desikachar France 1983

“Another important point is that these Sādhana have steps.
One can go from one Siddhi to another Siddhi.
Each step of Sādhana is also a Siddhi.
On that premise, Yoga Citta Vṛtti Nirodha
is at every step a Sādhana and a Siddhi.”
– TKV Desikachar France 1983

“When Yama and Niyama accomplished they become Siddhi.”
– TKV Desikachar France 1983

“Dhyānam is considered both Sādhana and Siddhi.”
– 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

“What you have already are Siddhi,
but you can lose them if you don’t sustain them.”
– TKV Desikachar France 1983

“Samatvam is a Siddhi.
Because it is a state already achieved.”
– TKV Desikachar France August 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

“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

“Another Siddhi is Haṭha Yoga.
Instead of energy going here and there,
it is right where it should be in the top of the head.
Haṭha Yoga – Equipoise of energy.”
– TKV Desikachar France 1983

“Is Yoga relevant to the West?
Question which is relevant to India as well.  Because of the changes there.
The word Yoga is integrated into its language, religion rituals etc., so it is accepted in India. But in the West there are certain problems. The word is associated with physical gymnastics or mental gymnastics. This has complicated the job of the Yoga teacher. Even in India, if you know nothing else you can always teach Yoga
One is also asked to show your Yoga.  A Yogi for some people means Svāmī, for others Siddhi, for others exercise teacher. Even the image of the Yogi is seen as important. However nowhere do the texts insist on dress or beard as part of the Yogi.
So let us look at ideas behind Yoga……”
– TKV Desikachar 1987

“Better not to confuse the intention of
‘advanced’ Yoga Practices being as if
the same as ‘advanced’ Āsana Practices.
Accomplishment in the latter does
not guarantee experiencing the same
depth of accomplishment in the former.
In reality pursuing ‘advanced’ Āsana Practices
as if ‘advanced’ Yoga Practices, may well be a
source of the confusion of Āsana with Yoga,
resulting in a fusion of Āsana as if being Yoga.”
– 108 Yoga Practice Pointers