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Sadhana Pada
P ATANJALI
YOGA
SUTRAS
SADHANA PADA
( Book II )
We are now entering into the practical aspects of Samadhi state. Always remember
that the entire yoga vidya is nothing but entering the samadhi state. We talk about the
Samadhi of Sai, the Samadhi of Sri Raghavendra Swamy and similarly many others, but
we see them only as temples and forget the real fact that they are called samadhis
which is a state of consciousness of the mind. In the previous pada ie., the Samadhi
Pada, Patanjali dealt completely in an intellectual manner, the various stages of samadhi
starting with Savitarka Samadhi and classifying various samadhis and ending with
Ruthumbara Pragya and Nirbeeja Samadhi. To start with in the following way :
Dharana
Dhyana
Samadhi
Which is followed by
Savitarka Samprajnatha Samadhi
Nirvitarka Samprajnatha Samadhi
Asamprajnatha Samadhi
These deal with the lower mind or concrete mind.
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Sadhana Pada
The last two are called Nirbija Samadhi states and the rest are grouped as
Sabija Samadhi states. Even with a Casual look at the various stages of Samadhi,
one can very easily understand that they are related to the Pancha Kosa
Jagarana when we deal with Sabija Samadhi. Therefore the practical techniques
are enumerated in this second pada known as Sadhana Pada which deals on the
methodology and working tips and phenomenon to pass through the various
stages of samadhi.
Sutra 1.
Tapah Swadyayaa IshwaraPranidaanaani Kriyaa Yogaha
Tapah
Swadhyayah
Ishwara Pranidaanani
Kriya Yogah
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Austerity
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Study of Self
Surrender to Self or to God
Preliminary Yoga.
Means
Means
Means
Means
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Samaya Samyamana
Indriya Samyamana
Vak Or Vichara Samyamana
Artha ( money ) or (meaning) Samyamana.
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means
Artha
means
Jnana
Perceptions and
means
Convey
Reasoning
Naturally there will be many Vikalpas or alternatives to our understanding, due to
doubt or uncertainty and also we may be in a state of Sankeerna that is a mixed up or
confused or unresolved state. Hence all of us are in Savitarka Samadhi in which
knowledge is based only on words, real knowledge and ordinary knowledge based on
sense perception or reasoning that are present in a mixed state and the mind alternates
between them. With this background let us proceed with the Sadhana Pada. You do not
have the technical knowledge before attending the classes the first day you join your
engineering course, but if you attend the classes for four years, and if you hear shabda
and artha you get a B.tech degree by the end of 4 years, jnana, a new knowledge. So
samadhi gives new knowledge. A knowledge which you do not have before. This is what
we should always remember when we talk about samadhi.
Sutra 2.
Samadhi Bhaavanaarthah Kleshatanukaranaardhascha
Samadhi
Bhavanartha
Klesha
Tanukaranartha
Cha
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Samadhi
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For bringing about
Afflictions
For reducing
And
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Sadhana Pada
=
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Ignorance or Illusion.
I-Am-Ness or Egoism
Attraction towards a particular desire
Repulsion
Clinging to Life
Miseries, causes of pain.
The lack of awareness of Reality, the sense of egoism or I-am-ness, attractions and
repulsions towards objects and the strong desire for life are the great afflictions or
causes of all miseries in life.
These are the hindrances in getting the knowledge be it physical or materialistic. The
cause of all lack of knowledge is ignorance. So if you want to become an engineer you
have to remove the avidya related to the knowledge of engineering. For samadhi state
also you have to remove a particular type of illusion. All these avidya are based on four
other types of dependent avidyas. Asmitha, Raaga, Dwesha, abhinivesha klesha are the
five hindrances for samadhi state. In the next sutra Patanjali says that avidya is the
main root cause out of which the other four kleshas develop. Asmitha is not selfishness
but I am. It is not egoism. Asmi mean I. Ta means the clause the feeling. Asmitha is the
feeling that I am there, not selfishness. In sleep you forget everything but when
somebody calls you by your name you wake up. That consciousness that makes you feel
that you are alive is asmitha. Avidya is the basis for all other disturbances. In this
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Avidya is the source of those that are mentioned after it, whether they be in the
dormant, attenuated, alternating or expanded condition.
The field of avidya kshetram can be of four types. The avidya may be
prasuptha i.e sleepy or dormant. When I (Dr.RK-a Chemistry professor in physical
life) am talking these things my knowledge of chemistry is dormant. It is prasuptha
avidya, or my knowledge as Gayatri upasaka is dormant when I teach chemistry to
students at college. Prasuptha is ignorance, it could be ignorance of chemistry or
Gayatri. This knowledge is there in me but when I am talking about these sutras
that knowledge is prasuptha, or dormant. Then you have tanu which means
diluted. Sometimes the avidya may not be very active it could be very diluted. For
example I might be very sleepy while teaching a lesson, but not so sleepy to stop
my lecture. Therefore I control the sleep and continue my speech and then go to
sleep. So that particular disturbance or klesha of sleep is in a diluted state. With a
little effort I can overcome it, I can ignore it. And then you have the vichinna which
might mean cut off or alternating. Sometimes the chat conversations on T. V are
cut due to server problems. So because of this cut there is a break in the
transference of knowledge. This is known as vichinna or break. And then udaarana
ie great abundance. These types of avidya, uteresham means one after another
follow as asmitha, raga, dwesha and abhinivehsa, but they be in the prasuptha
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Non-eternal
Impure
Misery, pain
Non-atman, not self
Eternal
Pure
Happiness, pleasure
Self
Knowledge, consciousness
Ignorance
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Power of Consciousness
Power of seeing, Buddhi
Identity, blending together
As if
I-am-ness
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Happiness, Pleasure
Accompanying, resulting
Attraction, liking
Pain
Accompanying
Repulsion
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Flowing automatically
Learned/Wise
Even
In that way
Dominating
Fear of death/Strong desire for life
Abhinivesa is the strong desire for life which dominates even the learned (or the
wise).
The last derivative of Avidya is called Abhinivesha. Abinivesha means fear of
death. Fear that I am not going to be there. Fear of vanishing of asmitha is
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They
Re-absorption
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Capable of being reduced or avoided
Subtle
These, the subtle ones, can be reduced by resolving them backward into their
origin.
So how do we get rid of these avidya, asmitha, raga, dwesha and
abhinivesha? Patanjali says go into the subtler and subtler states. Enter from the
manomaya kosha to the subtler states of vigyanamaya kosha. From the vitarka
samadhi state enter the vichara samadhi state. That is what he means by the
above sloka. These the subtle ones can be reduced by resolving them backwards
to their origin. How to do it ?
The transition from the fully active to the perfectly dormant condition
takes place through a number of stages which have been pointed out in II4. Through the practice of Kriya-Yoga they can be attenuated progressively
until they become quite dormant, incapable of being aroused by ordinary stimuli
from the external world. But given extraordinary conditions they can be made
active again. So we have to deal with two problems in the complete elimination of
the Klesas, first to reduce them to the inactive or Suksma state and then to
destroy even their potential power. The first is referred to generally as
reducing the Klesas to the form of seeds which under favourable conditions
have still the power to grow into a tree, and the second as scorching the
seeds so that while they may retain the outer form of the seeds they have
really become incapable of germinating and growing into a tree.
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By Meditation
(Kleshas) to be avoided
Their Modifications, activites
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Rooted in Kleshas
Reservoir of Karmas
Seen
Unseen, future
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Lives
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To be known, experienced
in Klesas brings
all
kinds
of
Karma only happens when I am ness is there. And asmitha is there because
of avidya. But whatever be the cause, at present we are having a reservoir of
karmas with us. And these karmas bring all kinds of experiences. I am a software
engineer. I am a chemistry lecturer, I am a Brahmin. All these are chittha vrithis.
Even though it becomes very difficult, remember this and this is known as
savitarka. Vitarka means differentiation. Savitarka means with differentiation. We
are already are in this state. We are having previous karmas and the previous
experiences. The reservoir of karma which are rooted in all the kleshas bring all
type of experiences in the present and future life. He is talking about today and
tomorrow. All our troubles are because of these kleshas, because of these vruthis
being present. The moment you can stop these vrithis you are beyond troubles.
Then you become nirvichara, without an idea.
Klesas are the underlying cause of the Karmas we generate by our thoughts,
desires and actions. Each human soul goes through a continuous series of
incarnations reaping the fruits of thoughts, desires, and actions done in the
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As long as the root is there it must ripen and result in lives of different class,
length and experiences.
As long as the Klesas are operating in the life of an individual the
vehicle of
Karmas will be continually nourished by the addition of new causal impressions. If
the root remains intact the Samskaras in the causal vehicle will naturally
continue to ripen and produce one life after another with its inevitable misery and
suffering. Though the nature and con-tent of experiences gone through by human
beings in their lives is of infinite variety, Patanjali has classified these under
three heads (1) class, (2) length of life, and (3) pleasant or unpleasant
nature of the experiences. These are the principal features which determine the
nature of a life.
Jaati means a kind of livelihood. An Engineer lives his own way and a Doctor
lives his own way. So the kind of life a person has is determined in the first place by
Jati. Ayu is the time period and bhoga is your experiences in relation to your
potentiality to bring pain or pleasure to the individual, your ability to enjoy it. There
are some people who are well placed in life but have a difficult timenothing but
suffering and unhappiness from birth to death. On the other hand, we may have a
life lived in comparatively poor circumstances but the experiences may be
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Sadhana Pada
Sutra 14.
Te Hlada Paritaapa Phalaaha Punya Apunya hethutvaat
Te
Hlada
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They
Joy
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Sadhana Pada
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Sorrow
Fruit
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Merit as opposed to sin
Demerit, sin
Being caused by, on account of
They have joy or sorrow for their fruit according as their cause is virtue or vice.
An experience may give you a happy feeling or a sorrowful experience according to
their causes based on virtue or vice. If it is a correct mode of action he will get
happiness if it is a non correct action you will get troubles. They have joy or sorrow
for their fruit accordingly. The punya results in hlada and apunya results in paritapa
just as a photographic copy is related to its negative. The effect is always naturally
related to the cause and its nature is determined by the cause. Since Karma is a
natural law and natural laws work with mathematical precision we can to a certain
extent predict the Karmic results of our actions and thoughts by imagining their
consequences. The Karmic result, or fruit as it is generally called, of an action is
related to the action, though the compounding of several effects in one
experience may make it difficult to trace the effects to their respective
causes. The orthodox religious conceptions of hell and heaven, in which are
provided rewards and punishments without any regard for the natural relationship
of causes and effects, are sometimes absurd in the extreme though they do, in a
general way, relate virtue to pleasure and vice to pain.
The point to ponder is that the Chitta Vritthis are not exactly your thoughts
but solidified, concretized permanently settled mind modifications. For e.g. Your
identity with the name you have is a ChittaVritthi. Your identity with a sex is Chitta
Vritthi. Your identity with a human frame or body is a Chitta Vritthi, but if you can
inhibit them or suppress them, you can become any name, any sex, any body.
Therefore always keep in mind that
Pramaana Viparyaya Vikalpa Nidra Smrutayaha
- 1.6
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Samskaara
DhukhairGunavritthi
VirodhaatCha
Change
Acute Anxiety
Impressions
Pains
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Sadhana Pada
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Gunas
Modifications of the Mind
On account of Opposition or Conflict
And
Pain, Misery
Only
To the enlightened, to the person who has developed
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To be avoided
Misery
Not yet come
The misery which has not yet come can and is to be avoided.
This sutra gives the need for practicing yoga. Giving a guarantee that the miseries
that have not yet come can be avoided by following the yogic regimen. According
to the Yogic philosophy it is possible to rise completely above the illusions and
miseries of life and to gain infinite knowledge, bliss and power through
Enlightenment here and now while we are still living in the physical body. And if we
do not attain this Enlightenment while we are still alive we will have to
come back again and again into this world until we have accomplished this
appointed task. So it is not a question of choosing the path of Yoga or rejecting it.
It is a question of choosing it now or in some future life. It is a question of gaining
Enlightenment as soon as possible and avoiding the suffering in the future or
postponing the effort and going through further suffering which is unnecessary
and avoidable.
Certain types of coming "misery" may be avoided by a right adjustment of a man's
energies so that through his changed attitude of mind, painful reactions are no
longer possible, and through the transmutation of his desires old "pains" are
impossible. It infers secondly that life will be so lived in the present that no causes
will be set in motion along the line of pain-producing effects. This dual inference
will cause in the life of the yogi a dual discipline involving a set determination to
practice non-attachment, and a steady discipline of the lower nature. This will bring
about a mental activity of such a nature that old tendencies, longings and desires
no longer attract, and no activities are indulged in which can produce later karma,
or results.
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Sadhana Pada
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Seer
Seen
Union
That which is to be avoided
Cause
The cause of that which is to be avoided is the union of the Seer and the
Seen.
The general principle of yogic practices is now being given. What is the
root-cause of the misery which is caused by the Klesas and which is to be
avoided? The answer is given in this sutra. It has already been pointed out in
dealing with the nature of Asmita or the tendency of consciousness to
identify itself with its vehicles that this process begins with the coming
together of consciousness and matter as a result of the veil of Maya
involving it in illusion and consequent Avidya.
The cause of that which is to be avoided is the union of seer (Drastru
or Purusha) and Drushayoha that which is seen or Prakruthi, in other words
the union of spirit and matter. What is required is the disconnection between
purusha and prakruthi, this is the reason why we read purusha suktha and sri
suktha in the temples. To know that in the real sense of the term would be to
know the ultimate mystery of life and to have reached Enlightenment
already. Surely, that is the endwhat the aspirant sets out to achieve
through Yoga.
The great objective of Raja Yoga is to free the thinker from the
modifications of the thinking principle so that he no longer merges himself in
the great world of thought illusions nor identifies himself with that which is
purely phenomenal. He stands free and detached and uses the world of the
senses as the field of his intelligent activities and no longer as the field of his
experiments and experience-gaining endeavors.
It must be remembered that the means of perception are the six
senses; i.e. hearing, touch, sight, taste, smell and the mind, and that these
six must be transcended and known for what they are. The means of
perception reveal the great maya or world of illusion which is composed of
forms of every kind, built of substance which must be studied as to its atomic
and molecular construction and as to the basic elements which give to that
substance its specific differentiations and qualities. For purposes of study the
student will do well to remember that he must investigate the nature of the
following factors in the polar opposite to spirit which we call matter:
1.
Atoms,
2.
Molecular matter,
3.
The elements,
4.
The three gunas or qualities,
5.
The tattvas or force differentiations in their seven forms.
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18)
19)
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22 of
Sadhana Pada
You first try to have a deep study of satva, rajo and tamo guna. But
even then without a basic knowledge of these three the satva guna is harmony,
raja is active and tama is inactive. These three qualities develop into the world as
vishesha a particular one, avishesha a universal one, linga matra differentiated and
alingamatra undifferentiated universe. These four types of universe are linked with
the savitarka manasic sthithi, vichara manasica sthithi, ananda manasic sthithi and
atma manasica sthithi.
20)
Drushimatraha
Pure Consciousness
Shuddhaa Api
Pure
Though
Pratyayaa
Content of
mind
( Purusha )
Only
Anupasyaha
Appears to se along with
The seer the purusha is pure consciousness but even though he is pure, he
appears and feels as if he is the prakruthi because of the interference of the mind
or the chitha vruthis or kleshas. Here when we say mind we mean chitha vruthi.
21)
The very being of the seer or Prakruthi is for his sake. Prakriti exists for your
sake alone whoever is practicing is yoga. The entire world is for you. That is why
we say we are the king of kings, rajadhi raja.
22) Krutaardham
Prati
Nastham
Api
Anastham
Tat
Anya
SadharanaTwaath
Krutaardham
Prati
Nastham Api
Tat
Whose purpose is for
Destroyed Although
Fulfilled
Anya
To Others
Anastham
Not Destroyed
That
SadharanaTwaath
On Account of Being Common
Although this universe becomes non existant for the sadhaka, whose
purpose has been fulfilled it continues to exist for others on account of being
common to others besides him. For eg. Once you finish your course you need
not go to the university even though the university is there.
This gives an answer to the question of what happens to Prakruthi
when a Yogi gets self-realized and the answer is Prakruthi ceases to exist for
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Swami
Purusha
Shaktoha Swaroopa
The true
Own Form
Powers
Hethuhu
Cause
Samyogaha
Union
Upalabdhi
Experiencing
Hethuhu
Cause
Avidyaa
Ignorance
This union between the bodies is the true awareness caused because
of the ignorance of real nature. Its cause is lack of awareness of his real
nature. Patanjali in this sutra gives the cause of the union as Avidyaa
Ignorance whether we like this process or not let us not behave like children
who try to avoid going to school. The best way of freeing ourselves is to
acquire perfection as quickly as possible. Once we are intellectually
convinced about the truth of these statements let us not waste our time in
involving ourselves in asmithaI am ness. Let us try to avoid this. Do not
avoid the Patanajali sutras because the best way to avoid avidya is to
acquire perfection as soon a s possible as our masters want us to do.
25)
Tat Abhaavaat
Kaivalyam
Samyogaha
Abhaavaha
Hanaha
Tad
Drushavha
Tat
Abhaavaat
Samyogaha
Abhaavaha
Hanaha Tad
Drushavha
That Absence
Union
Disappears Remedy
That Of The Seer
Kaivalyam
Isolation or Liberation
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Sadhana Pada
disassociation of purusha and Prakriti brought about by the
of Avidya is the real remedy and that is the liberation of the seer.
is discussed in detail in the kaivalya pada. Keep the definition in
the disconnecting link between purusha and prakruthi gives you
27)
28)
Ashuddhi Kshayoh
Impurity
GnanaDeepti
Destruction Knowledge
Till
Vivekakhyaateha
Awareness of reality arises
From the practice of the Yoganga which causes the destruction of
impurity and arises spiritual illumination which develops into awareness of
reality.
29)
Pratyahara
Dharana
Dhyana
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Sadhana Pada
Satya
Truth
Astheya
Honesty
Brahmacharya Aparigraha
Sexual Contenance
Non-
Fullness
These are the four vows of self restraint. These five yamas are beyond time,
class and occasion. So whatever may be the sequence of time in any yuga
irrespective of where you are and how you are posited these five yamas are to be
practiced.
31)
Anachhinnaah
Not limites
Sarvabhavma
Applying to all stages
Mahavratam
Great Vow
The practice of these five is known as the mahavratha. These five vows
not conditioned by class , place, time or ocassion and extending to all stages
is the great est vow that a sadhaka can take. Then the niyama.
32)
33)
Badhane
Distrubances
Pratipaksha
Opposites
Bhavanam
Pondering
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Mrudu
Mud
Adhimaatreeha
Dhukkha Agnaana Ananthaa Phalah
Eti
Intense
Pain
Ignorance Endless
Fruit
Thus
PratiPaksha
Opposites
Bhavanam
Dwelling in Mind
TatSannidhav
In his vicinity
Hostility is
Abandoned
The best example is the incidents in the life of Mahatma Gandhi.
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Sadhana Pada
Satya
Prathisthyaam Kriyaa
Phala
Aashrayatvam
Truthfulness
When establishedWhatever actions done Results
must
follow
This sutra means that the Yogi will be able to predict future exactly
because he has developed the capacity to weigh each word that comes out
of his mouth. So this says whatever you speak out whatever you intend i.e
positive intentions i.e if you put them into practice immediately you will get
in future, i.e whatever you intend to do will become a success.
37)
Astheya
Upasthanam
Honesty
Prathisthaayaam
On being firmly
Established
Sarvaratna
All precious
Present themselves
stones and things
Brahmacharya
Prathistaayaam
Veerya Laabaha
Secual Contenance
When firmly established
Energy
obtained
With this energy he can move crores of people.
39) Aparigraha Sthirye Janma Kadhanta Sambodhaha
Aparigraha
Non Possesiveness
Wherefor
Sthirye
Onbecoming steady
is
Janma Kadhanta
Birth and its How &
Sambodhaha
Non-contact
By non possessiveness this quality becomes steady. One can understand
about his past and future births. These are the sidhis when we do the mahavratha
the great vow i.e following the five yamas. The sidhis that will develop when do the
five niyamas.
NIYAMA
40)
Sowchaat SvaaogaJugupsaa
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Paraiha
Asansargaha
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Sadhana Pada
Non-Contact
of
Attention
Atmadarshana
Yogyatvaanicha
Vision of Self or Atma Fitness is Obtained
Cleanliness in each and everything is stressed, in home office and in every act we do.
Everything arranged and perfectly kept.
42) Santoshaat Anutthamaha Sukhalaabhaha
43)
Santoshaat
Anutthamaha Sukhalaabhaha
From Contentment
Unsurpassed
Happiness is gained
Kaayendriya
Siddhi Asuddhi Kshayaat Tapasha
Kaayendriya
Tapasha
Body, Sense Organs
Tapassu
44)
Siddhi
Asuddhi
Kshayaat
Occult Powers
Impurity
Removal
By
Is developed
Swaadyaayaat Isthadevataa Samprayogah
Swaadyaayaat Isthadevataa
Samprayogah
From self study Desired Diety
Coming into Touch
From self study the diety will be realized.
45)
Samaadhi Siddhi
Eshwara
Pranidhaanaat
Samadhi is accomplished
Desired Diety
Coming into Touch
This is the easiest methods when you surrender yourself to eashwara,
Eashwara means solar logos the Sun. Patanjali Yoga sutras is a step
wise,developed graded consciousness. You have tp practise yama and niyama.
46)
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Sukham
Aasanam
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Sadhana Pada
Comfortable
Posture
Patanjali describes the goal for which the yogi practices asanas and to
be comfortable. This Asana concept is based on the principle that changes in
consciousness can be brought about by setting in motion, currents on certain
kinds of subtler forces
which are chanelled in the body.( prana,
kundalini) in the physical body. When you become steady and comfortable
the next has to be followed.
47)
48)
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Tasmin
Sati
Shwasprashwasyoh Gativichhedah
on perfection accomplished in breathing &out
moment
cessation break
of asana
breathing
Pranayama
In pranayama[follows]
This pranayama exploits the relation existing between prana and mind.
Sitting in a particular aasana allows your body prana and kundalini shakthi
flow in a particular direction. You should be very attentive and careful in
selecting aasanas before you practice pranayama. We have thousands of
yogi to guide us. The best aasana before pranayama is PADMAASANA, the
sukha aasana or the vajraasna or any other aasana in which you feel
sukham and sthiram.he Consciousness expressing itself through the mind
cannot come in touch with matter without the intermediate presence of
prana. Prana is the link between mind and matter. Prana has in itself the
essential qualities of both consciousness and matter and is thus able to
serve as an instrument to link each other i.e change of consciousness
through change of aasanas through pranayama. Prana is different from
breath as electric current is different from the movements of the blade in an
electric fan. There is a close connection between these two. Prana and
breath are inter-related. The methods of manipulating prana by regulation of
breath is a closely guarded secret because its practise without guidance may
result in one becoming insane. Sometimes one may die also. Do not practise
any paranayama technique unless you are with a well versed master.
Prana is different from breath as electric current is different from the
movement blades in an electric fan. But there is a close connection between
these two.Similarly prana and breath are inter-related. But the methods of
manipulating prana by regulation of breath are a closely guarded secret.But
meditating on asanas and its link with pranayama may be of great help.
Deep breathing can be safely undertaken.That iswhat I advise as sukha
pranayama. Breathe out fully with your naval going back as though it is
going to touch your back bone.Again breathe in breathe out deeply.This can
be done wherever and whenever you want. LOMA VILOMA PRANAYAMA can
also be undertaken with certain precautions i.e alternating breath. You
release breath from your left nostril breathe in through the left nostril
breathe out through the right nostril and breathe in through the right nostril.
This can be safely done. Stop this when you feel dizzy.Do it very slowly and
silently.Do not create any sound while breathing. This pranayama can be
done for a long time.See that your back bone is straight. This can be done
while walking. But other types of pranayama should not be carried out
without the guidance of a competent guide. It is important to remember that
KUMBHAKA is the essential element of real pranayama. It is not the
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VRUTHI
DESHA
KALA
place
time
DHEERGHASOOKSHMAHA
prolonged and subtle
32 of
ABHYANTARA VISHAYA
internal
domain
Sadhana Pada
AKSHEPI
CHATURDHA
going beyond
is the fourth
TATAH
then
KSHIYATE AVARANAM
disappears light covering
DHARANASUCHA
for Dharana and
YOGYATA MANASA
fitness of
mind
By the practice of pranayama the mind becomes fit for practicing another
Anga of
Yoga.
54. SWA VI SHYA ASAMPRAYOGA
CHITAH
SWAROOPA
ANUKARA
Their
objects
not coming into contact
individual
nature
imitating
Respective
mind
IVA
As if according to
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INDRIYANAM
by the senses
PRATYAHARA
abstraction
33 of
Tatah
Then
Parama
Vasyata Indriyaanaam
Greatest
Mastery Over the senses.
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