Links to Related Resources & Longer Articles:

• Exploring the Bhagavad Gītā as a Vinyāsa Krama starting with Chapters One to Six…
• Yoga Sūtra on Stress – An interview with TKV Desikachar
• Yoga and the 21st Century – Yoga can contribute to maintaining good health…
• Yoga and the 21st Century – Ancient Yoga texts have said that disease and mind are interrelated…

Collated Related Short Posts & Quotes:

“The ideal Dhyānam,
which becomes easier with practice,
requires certain preparations to reduce
the tendency of the mind to be distracted,
either by being jumpy and agitated, or dull and inert.
Chief among these preparations are proper diet and Prāṇāyāma.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 2

“During such a moment, without distractions,
the power of the source of perception,
full of clarity and completeness, shines forth.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 3

“What is the nature of distraction?”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 4

“All mental distractions arise from the free play of the senses
and only through continuing practice can one keep their power in check.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 18

“Also, better not to
confuse the ardour
for experience
with the ardour
for experiences.”
– Paul Harvey on Yoga Sūtra Chapter One verse 22

“What are the impediments which disturb the mind?
What are these called and how many are there?
The obstacles in question are nine in number
and are discussed in the next Sūtra.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 29

“From that journey inwards
towards experiencing the
transparency of awareness,
something more, an absence
of obstacles as distractions.”
– Paul Harvey on Yoga Sūtra Chapter One verse 29

“It is not until we experience the effects
of these obstacles, which may come
upon us suddenly and unexpectedly,
that we realise their enormous power
to cause discomfort and pain.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 30

“The Antarāya are presented
as a guide through life’s distractions,
rather than a rationale for life’s obstacles.”
– Paul Harvey on Yoga Sūtra Chapter One verse 30

“The Antarāya are presented as if
a mirror reflecting one’s Citta.
They function as if a subliminal playlist,
thus feeding our distractive tendencies.”
– Paul Harvey on Yoga Sūtra Chapter One verse 30

“These inner obstacles that
confuse the psyche are:
– Physical Sickenss,
– Mental Rigidity,
– Lack of Trust,
– Negligence,
– Lethargy,
– Dissapation,
– False Opinions,
– Not Attaining a Foundation,
– Not Maintaining What is Attained.”
– Paul Harvey on Yoga Sūtra Chapter One verse 30

“It is intriguing, or even at times beguiling, in what
choices we make in relation to the nine interventions
elegantly presented in Yoga Sūtra Chapter One verse 30.
In other words what ploys do we deploy and employ
with regard to at least living intelligently within,
even if unable to transform at this point in time,
with what appears as if a distraction between how
we feel we are and how we feel we would like to be.”
– Paul Harvey on Yoga Sūtra Chapter One verse 30

“In Sūtra 1.30 Patañjali suggests nine interventions
as potential initiators for distraction in the psyche.
Reflecting on these nine interventions as obstacles,
Which of them are ‘favourites’ in your sense of self?
To the point of being ‘as if’ friends along the way.”
– Paul Harvey on Yoga Sūtra Chapter One verse 30

“There are indications that
accompany the distractions.
Such as a sense of uneasiness,
or a melancholic moodiness.
Or, as an agitation in the body
and in the breath, expressed as
unsteadiness in the limbs and
in the exhalation and inhalation.”
– Paul Harvey on Yoga Sūtra Chapter One verse 31

“In Sūtra 1.31 Patañjali suggests that the distractions
have symptomatic companions that will manifest
within different dimensions of our being. Namely,
emotionally, mentally, energetically or physically
A question is, through which aspect of our being
do the accompanying symptoms manifest for you,
emotionally, mentally, energetically or physically?
Also, how do these four symptomatic manifestations
correlate for you in terms of the cause and the effect?
Such as in an emotional symptom triggering an
emotional effect? Or, an emotional symptom
triggering an energetic effect? Or, an energetic
symptom triggering a mental effect. Or, a mental
symptom triggering a physical effect. And so on….
Furthermore, what are the ways that you can
intentionally or unintentionally support their
presence and short term and long term influence?
In other words, how do we ‘as if’ feed their presence?”
– Paul Harvey on Yoga Sūtra Chapter One verse 31

“To purposefully ward
off  the symptoms
of the distractions,
cultivate a practice on
a single noble principle.”
– Paul Harvey on Yoga Sūtra Chapter One verse 32

“In Sūtra 1.32 Patañjali offers the first of eight suggestions
for a Śamanam Sādhana, or short term palliative for the
symptoms accompanying the obstacles as distractions.
Given the potential of Japa around Īśvara as a Śodhanam Sādhana
to nullify the effects arising from the influence of the Antarāya,
what is the purpose of the suggestions in these next eight Sūtra?”
– Paul Harvey on Yoga Sūtra Chapter One verse 32

“In 1.33 four issues are taken which
either disturb the mind or increase
disturbance already in the mind.
e.g. I see someone happy and I become unhappy.
The Bhāvana here is to visualise
something that will help the situation.
An agitated mind is not only a nuisance
for ourselves, but also for others.
So we need to visualise something else.
These four ideas will help us maintain a state
of Citta Prasādanam in different situations.
So, no Īśvara Praṇidhānā, just Bhāvana on
society and our relationships with others.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 33

“It can be said that
sickness is Citta Vikṣepa
and health is Citta Nirodha.”
–  T Krishnamacharya on Yoga Sūtra Chapter One verse 34

“In this particular Sūtra, along with the following
three verses, Patañjali offers different approaches,
all of which appeal to those with different needs.
All propose that a steadying of the mind can arise
from utilising a Jñānam approach of inner inquiry.
In this verse, the inquiry is directed towards the
relationship of the mind with the internal sources
of sensory processes. Rather than their externalised
role in gathering and presenting objects to the mind.
Knowing how the senses can easily distract the mind,
inquiry into their both their external activities and
internal processes can help to sustain a steady mind,
within the external pull of unhelpful sensory pathways.”
– Paul Harvey on Yoga Sūtra Chapter One verse 35

“They will, at the proper time of day
and in an appropriate place, sit and
watch the idol until they can completely
recall the image without having to look at it.
This ability will help the person overcome
the distractions from different sources
when they sit for contemplation on Īśvara.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 42

“What about others who are known as Vyutthita Citta,
a mind easily prone to agitations and distractions?
This second chapter known as Sādhana Pādaḥ caters to them.”
– T Krishnamacharya on Yoga Sūtra Chapter Two

“The state of Dhyānam is possible in a seated posture.
If a person lies down, it may induce sleep.
If a person walks and moves about,
he may be distracted by the objects around him.
This posture must be in a place
where the mind will not be distracted.”
– T Krishnamacharya on Yoga Sūtra Chapter Three verse 2

“The paradox of being in a state of distraction
is that we are actually in a state of focus.
Its just that we are focused on being turned outwards,
as in the tendency of being scattered,
as in Vyutthāna Saṃskāra,
rather than being focused on being turned inwards,
as in the tendency of being contained,
as in Nirodha Saṃskāra.
Both Saṃskāra are acquired tendencies
and thus we can cultivate a choice within our oscillations.”
– Paul Harvey on Yoga Sūtra Chapter Three verse 9

“The journey with and through the Bhagavad Gītā
is one of a Vinyāsa Krama with three distinct stages.
Firstly, the Pūrva Aṅga aspect of our journey in the ascension
from confusion to clarity, as epitomised in the first hexad.
Here we start from being disturbingly yoked to Viṣāda
as in the first Chapter, and through a chapter by chapter
process, we deepen our self-inquiry into the nature of who.
In other words, this hexad is an exploration of our relationship
with what we perceive and identify with as if our perennial self.
Through chapters two to five, we learn how to approach and
refine the practice of Dhyāna as in Chapter six, through which
clarity arises in our efforts to cultivate a sense of an inner guide.”
Paul Harvey on Gītārtha Saṃgraha of Śrī Yāmunācārya Śloka Two

“Another way the mind functions is called Vikṣipta.
We act but we have doubts;
distractions come about,
there are obstacles.
The set direction does not look right
and we don’t know what to do about it.”
– TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 251

“The fourth way the mind functions is called Ekāgratā.
Here clarity has come about
and we have direction and are able to proceed.
What we want to do is much clearer
and distractions hardly matter.
This is also called Dhāraṇā which was explained earlier.
Yoga is actually the beginning of Ekāgratā.
Yoga suggest means to create conditions that gradually
move the Kṣipta level of mind towards Ekāgratā.”
– TKV Desikachar Religiousness in Yoga
‘The Way the Mind Functions and the Concept of Nirodha’
Chapter Eighteen Page 251

“Different people explain the cause of disease differently.
In the Yoga Sūtra disease is Vikṣepā, a mind which is unstable.
Mind loses its presence of mind before an object.”
– TKV Desikachar France 1983

“There are simple postures for Prāṇāyāma and Dhyāna,
so that we can relax in the body and not be distracted by it.
There are challenging postures,
to enable us to master our bodies and for young people who
will be engaged by the performance aspect of the posture.
There are also corrective postures.”
– TKV Desikachar England 1992

“From a Haṭha Yoga viewpoint,
Mudrā are utilised to
break through a blockage.
From a Rāja Yoga viewpoint,
Mudrā are utilised to
break down distractions.”
– 108 Mudrā Practice Pointers

“Krishnamacharya taught that a Samāhita Citta
was a prerequisite starting point for Meditation.
If so, how do we relate to the modern phenomenon
that a Vikṣepa Citta can be a starting point for Meditation?
Unless perhaps we discern that here it isn’t actually Meditation?”
– 108 Dhāraṇā Practice Pointers

“Prāṇa is the élan vital.
It is the mover and the sustainer of the body in all living beings.
Because of this all pervasive movement and irrepressible vitality,
it is also hard to keep reined in through the ten sensory horses.
When the personalised field of Prāṇa becomes unreined,
it transforms into Vāta and the system becomes disturbed.
The primary practice in Haṭha Yoga to minimise the
conversion of Prāṇa into Vāta is Prāṇāyāma.”
– 108 Yoga Practice Pointers

“In terms of ageing mainframes and creaking joints,
it is perhaps useful to remind ourselves that
Yoga practice is much more than just Āsana.
In other words, even as the body slows down,
can we continue to slow the Breath down,
can we continue to slow the Mind down,
can we be still within the distraction of age?”
– 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