“When something is understood differently from what it truly is, it is called Avidyā.
What is changing is taken to be non-changing. For example the mind.
What is subjected to decay is assumed to be pure. For example the body.
What is leading to suffering is taken to be the source of pleasure.
What is not conscious is assumed to be conscious.
All these errors in perceptions have many possibilities.
But the ultimate stage of Avidyā is to assume that we are the Masters, not Īśvara.”
T Krishnamacharya on Yoga Sūtra Chapter Two verse 5

“The perception that something is desirable is Sukha.
This perception sets in motion an urge to possess it.
This is Rāga.
Whether what is desired will give a lasting happiness is a different matter.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 7

“What is the nature of the Dṛśya or what can be perceived?
It has three qualities; it reveals, it acts, it has substance.
It has many components, the objects known and the means to know them.
They serve two roles.
When in strong association with the perceiver they produce pleasure or pain –
when this association is absent they let the perceiver visualise its own nature.
Experience of pleasure or pain is by the perceiver.
Freedom from them is also its fundamental situation.
This freedom is no different from Mukti.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 18

“Some define their experience of life by seeking Duḥkha,
some by seeking Sukha.
The Yoga Practitioner sees both as Avidyā
and defines their experience of life by seeking
what lies beyond duality through unwavering Viveka.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 26

“The experience known as Sthira Sukham Āsanam,
described in Yoga Sūtra Chapter Two verse 46,
arises as a fruit of Yoga Sūtra Chapter Two verse 47,
from melding the mastery of outer stillness in the world,
described as Prayatna Śaithilya, or relaxation of continued effort,
with the mystery of inner openness to the beyond,
described as Ananta Samāpatti, or unity in the infinite.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 46

“When we are seeking pleasure and possession
the mind is very busy.”
– TKV Desikachar from unedited manuscript for ‘What are We Seeking?’

“Attachment comes through pleasure. There’s nothing wrong with pleasure, but when we no longer have what gave us pleasure, or if there is some threat of losing it, attachment often appears.
Negation is a tendency to resist or reject after something bad has happened. It could be a fact, an idea or whatever, but if we were not comfortable with it, we resist. There is a strong relationship between attachment and negation, like heads and tails of a coin. Strangely, the more we are attached to something the more there is a likelihood to reject it later – when what we were expecting is not forthcoming heads becomes tails!
Fear is a very fundamental emotion which seems to have some special energy that can make it survive on its own. Fear exists independently of objects, they just give it something to fix on, like the wolf in Western fairy tales. There are two types of fear : fear of something, an earthquake, an illness, a wolf etc., and fear of losing something, a job, a loved one, prestige etc.
Fear, negation, attachment and association either alone or together create the conditions for suffering to erupt again and again. Suffering appears, disappears and re-appears forcing us to admit that something is missing and this pushes us to seek how to find it.”
– TKV Desikachar from unedited manuscript for ‘What are We Seeking?’

Links to Related Posts:

• Question to Krishnamacharya – “Can you explain the concept of Vinyāsa and Pratikriyā Āsana?”
• The pursuit of ‘Yoga happiness’ can be so demanding or intense……
• The Viniyoga of Āsana Part 1 of 15 – Āsana according to Haṭha and Rāja
• The Viniyoga of Āsana Part 7 of 15 – Different Types of Postural Activity in Āsana Practice