Mastery, Perfection and Nature YS III- 47, 48, 49

Yoga Sutra III- 47 - RUPA LAVANYA BALA BAJRASAM HANANATVANI KAYASAMPAT - Beauty, grace, strength, and adamantine hardness constitute bodily perfection.

Yoga Sutra III - 48 GRAHANA SVARUPASMITANVAYARTHAVATTVA SAMYAMAD INDRIYA JAYAH - By samyama on the power of perception and on the essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.

Yoga Sutra III- 49 - TATO MANOJAVITVAM VIKARANABHAVAH PRADHANA JAYAS CA - From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is a commentary on Yoga Sutra III- 48 and 49 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Aphorism 48 describes a progressive samyama on all the separate phases of an act of cognition.

The power of using the sense-organs outside the confines of the body, mentioned in aphorism 49, enables one to exercise clairvoyance and clairaudience. Mastery of Prakriti, the primal cause, gives the yogi control of all the effects evolved from Prakriti - in other words, control of Nature."

See related posts:

• Rebirth - YS I-19
• Asamprajnata or Non-distinguished Samadhi YS- I-18...
• Samprajnata (Distinguished) Samadhi-YS I -17
• Avoidable Pain - YS - II - 16, YS II - 17
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Viveka - Discrimination YS II - 26
• Independence of the Seer YS II - 25
• Because of Ignorance - YS II - 24
• Samyoga - Union YS II - 23
• Maya - Illusion YS II - 22
• The Witness - YS II - 21

Mastery Over Elements YS III - 45, 46

Yoga Sutra III- 45 - STHULA SVARUPA SUKSMANVAYARTHA VATTVA SAMYAMAD BHUTAJAYAH - By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.

Yoga Sutra III - 46 - TATO'NIMADI PRADURBHAVAH KAYA SAMPAT TADDHARMANABHIGHATAS CA - From that comes attainment of anima and other siddis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. [Note: The eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one's desire); isatva (ability to create anything); vasitva (ability to command and control everything.)]

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 46 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Not only can the yogi become as tiny as an atom but as huge as a mountain, as heavy as lead, or as light as air. And the elements cease to obstruct him. He can pass through a rock. He can hold his hand in fire, unburned. He can walk through water, unwetted. He can stand against a hurricane."

By Samyama... YS III - 42, 43,44

Yoga Sutra III- 42- SROTRAKASAYOH SAMBANDHA SAMYAMAD DIVYAM SROTRAM - By samyama on the relationship between the ear and ether, supernormal hearing becomes possible.

Yoga Sutra III- 43 - KAYAKASAYOH SAMBANDHA SAMYAMAL LAGHU TULA SAMAPATTES CAKASA GAMANAM - By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible.

Yoga Sutra III- 44 BAHIR AKALPITA VRTTIR MAHAVIDEHA TATAH PRAKASAVARANA KSAYAH - By samyama on thought waves unidentified by and external to the body [mah-videha, or the great bodilessness], the veil over the light of the Self is destroyed.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 44 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood.

"Like aphorism 39, this refer to the yoga power of withdrawing the mind from one's own body in order to make it pass into the body of another. In this state of withdrawal, the 'Great Disincarnation,' the mental coverings composed of rajas and tamas dwindle away and the light of sattva is revealed."

See related post:

• Superphysical Senses & Siddhis - YS III - 37, 38, ...

The Atman is Not Sattva Guna YS III - 35, 36

Yoga Sutra III- 35- HRDAYE CITTA SAMVIT - By samyama on the heart, the knowledge of the mind-stuff is obtained.

Yoga Sutra III - 36 - SATTVA PURUSAYOR ATYANTASAMKIRNAYOH PRATYAYAVISESO BHOGAH PARARTHAT SVARTHASAMYAMAT PURUSA JNANAM - The intellect and the Purusha (or Atman) are totally different, the intellect existing for the sake of the Purusha, while the Purusha exists for its own sake. Not distinguishing this is the cause of all experiences; and by samyama on the distinction, knowledge of the Purusha is gained.

Swami Satchidananda translated the above sutras without commentary.

For the above sutras there is only a commentary on Yoga Sutra III- 36 from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood. - "In the ordinary state of consciousness, the highest enjoyment we can know is the joy inspired by the guna of sattwa. This seems to us, in our ignorance, to be identical with the joy of the pure Atman; but it is not. Sattwa, even in its purest state, is still a guna; and sattwic joy still contains a measure of egotism. What we have to understand is that the gunas are only agents of the Atman, and that sattwic joy is only a pale reflection of the joy of the Atman, which is without egotism and entirely independent of the gunas. By making this samyama and discriminating between Atman and sattwa, the yogi passes beyond earthly enjoyment into the joy of the Atman itself."

See related posts:

• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18

Samyama on the Kuma Nadi YS III - 32

Yoga Sutra III- 32- KURMANADYAM STHAIRYAM - By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat, motionlessness in the meditative posture is achieved.

Swami Satchidananda translated the above sutras without commentary.

For the above sutra the only commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is:

"The motionlessness, for example, of the snake or the lizard. This enables the yogi to meditate undisturbed by the involuntary movement of the body."

See related post:

• Samyama - Last Three Limbs of Yoga YS III - 4

Samyama on Friendliness - YS III - 24

Yoga Sutra III - 24 - MAITRYADISU BALANI - By samyama on friendliness and other such qualities, the power to transmit them is obtained.

Swami Satchidananda translated the above sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

"The reference here is to aphorism 33 of chapter 1: 'friendliness toward the happy, compassion for the unhappy, delight in the virtuous.' The yogi who masters this samyama has the power of giving joy to everyone he meets, and relieving from pain and care."

See the related post Undisturbed Calmness YS I - 33

Invisible, Hearing and the Senses YS III - 21, 22

Yoga Sutra III-21- KAYRUPA SAMYAMAT TADGRAHYA SAKTI STAMBHE CAKSUH PRAKASAMPRAYOGE-NTARDHANAM - By samyama on the form of one's body, [and by] checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible.

Yoga Sutra III- 22- ETENA SABDADYANTARDHANAM UKTAM - In the same way, the disappearance of sound [touch, taste, smell, etc.] is explained.

Swami Satchidananda - "Oh boy! Do you want to become invisible? When you want to see something, the form comes onto the retina, gets recorded, and then you see the image. Until that is done, you cannot see. So, if by samyama on my own body, I disconnect the light that would affect your retina, no image will be formed on your retina, and you won't see any form."

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood the comment for YS III - 22 is:

" In other words, it is possible for the yogi, while remaining present in the room, to obstruct the outward manifestation of his body in such a way that the senses of of other people will be able to detect it. The reality behind the outward manifestation will remain, but, since this reality cannot be detected by the gross sense-organs of others, the yogi will become unseen, unheard, unfelt and so on."

Direct Perception Through Samyama - YS III - 18

Yoga Sutra III - 18 - SAMSKARA SAKSATKARANAI PURVA JATIJANANAM -By direct perception, through samyama, of one's mental impressions, knowledge of past births is obtained.

Swami Satchidananda translated the above sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

The interpretation of the above sutra is : By making samyama on previous thought-waves, one obtains knowledge of one's past lives.

The commentary is :

"When a thought-wave subsides, it remains within the mind, in a minute, subtle form. Therefore, it can be revived as a memory. And this memory can be made to extend backward into previous incarnations."

See related post:
Memory - Smritih YS I - 11

Samyama on the Word YS III - 17

Yoga Sutra III- 17 - SABDARTHA PRATYAYANAM ITARETARADHYASAT SAMKARAS TAT PRAVIBHAGA SAMYAMAT SARVA BHUTA RUTA JNANAM - A word, its meaning, and the idea behind it are normally confused because of superimposition upon one another. By samyama on the word [or sound] produced by any being, knowledge of its meaning is obtained.

No comment is made for this sutra by Swami Satchidananda .

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

"Ordinarily, we are aware of no distinction between hearing a sound of a word, understanding what it means, and reacting, in one way or another, to the information it contains. If someone shouts 'fire' we jump to our feet in an instant. But the yogi is able to separate these three functions. By making this samyama, he can understand foreign languages and the sounds made by all kinds of animals."

See related post:

• Samyama - Last Three Limbs of Yoga YS III - 4

Samyama and Siddhis YS III - 16

Yoga Sutra III- 16 - PARINAMA TRAYA SAMYAMAD ATITANAGATA JNANAM - By practicing samyama on the three stages of evolution comes knowledge of past and future.

Swami Satchidananda - "In this and in the following Sutras, Patanjali describes various samyamas and the siddhis which will result."

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

"Patanjali now begins to describe the various occult powers and the methods by which they are acquired. All authorities, including Patanjali himself, regard occult powers as the greatest stumbling blocks in the path to the truth. " The commentary states that Sri Ramakrishna called the occult powers "Heaps of rubbish" and that Buddha told his disciples never to put faith in miracles "but to see the truth in the eternal principles. Christ spoke sharply against those who 'seek for a sign,' and it is unfortunate that his strictures were not taken more seriously to heart by his followers."

"Occult powers do, however, exist, and Patanjali, in his comprehensive treatise on yoga psychology, obviously cannot ignore them." Swami Prabhavananda and Christopher Isherwood state that they translate the following Yoga Sutras ( aphorisms) " for the sake of completeness," but doing so with a minimum of technical explanation. "The sincere spiritual aspirant can have very little concern with such matters."

In the last part of the commentary, it is pointed out how "In the West these powers are hardly exhibited and that there is a good deal of skepticism as well. We are told these power are all within each of us, however, western man has made the choice to concentrate on production of the mechanical as opposed to the psychological powers. So instead of :

• telepathy - telephone
• levitation - helicopter
• clairvoyance - television

Finally, we are told that even though we may regret materialism by such a choice, it might be the better of two evils. "A community of degenerated yogis, using psychic powers for business and political ends, would be even more unpleasant to live in than our own atom-wielding world." Ultimately, instead of hankering over psychic powers we should turn our attention back to the true path of spiritual growth. Patanjali's warning: "They are the powers of the worldly state, but they are obstacles to samadhi."

See related posts:

• Tapasah - Austerities YS II - 43
• Still Posture - Still Mind YS II - 47

Change of Phases - Different Stages YS III - 15

Yoga Sutra III-15 - KRAMANYATVAM PARINAMANYATVE HETUH - The succession of these different phases is the cause of the differences in stages of evolution.

Swami Satchidananda translated the above sutra without commentary.

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows and includes the previous sutra 14:

"Every object within the realm of differentiated matter has attributes and is a compound object, since it is made of the three gunas in varying combination. As has already explained in chapter 1, the attributes of an object vary and change according to the action of the gunas and the constitution of the samskaras. Any object that can change into any other object. Therefore, the enlightened yogi sees no essential difference between a piece of gold and a lump of mud. Hence, he acquires complete dispassion toward the objects of the phenomenal world."

See related posts:

• An Unattached View YS II - 15
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Decline in Distractions - One-Pointedness YS III-...

Beyond Change YS III - 13

Yoga Sutra III - 13 - ETENA BHUTENDRIYESU DHARMA LAKSANAVASTHA PARINAMA VYAKHYATAH - By this [what has been said in the preceding three Sutras], the transformations of the visible characteristics, time factors and conditions of elements and senses are also described.

Please note that the following sentence is from the translation of this sutra in "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood - In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition.

Here again Swami Satchidananda does not comment on this sutra. He just translates it.

The commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

A lump of gold is given as an example as we are told "Change of form occurs when the gold is made first into a bracelet and then into an earring. Change of time occurs as it gets older. Change of condition occurs when the bright gold becomes dull, or wears thin. Similar changes occur in subtle matter and in the thought-waves of the mind. The thought-waves may be of different kinds, may refer to different periods of time, and may vary in intensity. But the mind, in the state of samadhi, is beyond all three kinds of changes."

Decline in Distractions - One-Pointedness YS III- 9, 10, 11, 12

Yoga Sutra III- 9 - VYUTTHANA NIRODHA SAMSKARAYOR ABHIBHAVA PRADURBHAVAU NIRODHA KSANA CITTANVAYO NIRODHA PARINAMAH - The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. The moment of conjunction of mind and new modifications is nirodha parinama.

Yoga Sutra III- 10 - TASYA PRASANTA VAHITA SAMSKARAT - The flow of nirodha parinama becomes steady through habit.

* (When the suppression of thought-waves becomes continuous, the mind's flow is calm) [from HTKG]

Yoga Sutra III - 11 - SARVARTHATAIKAGRATAYOH KSYAYODAYAU CITTASYA SAMADHIPARINAMAH - When there is a decline in distractedness and appearance of one-pointedness, then comes samadhi parinamah (development in samadhi).

Yoga Sutra III - 12 - SANTODITAU TULYAPRATYAYAU CITTASYAIKAGRATAPARINAMAH - Then again, when the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness).

Swami Satchidananda does not comment on this sutra. He just translates it..

The commentary on all four sutras above from (*) "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is as follows:

"It has been said that if the mind can be made to flow uninterruptedly toward the same object for twelve seconds, this may be called concentration. If the mind can continue in that concentration for twelve times twelve seconds (i.e., two minutes and twenty-four seconds), this may be called meditation. If the mind can continue in that meditation twelve times two minutes and twenty-four seconds (i.e., twenty-eight minutes and forty-eight seconds), this will be called lower samadhi. And if the lower samadhi can be maintained for twelve times that period ( i.e., five hours, forty-five minutes, and thirty-six seconds), this will lead to nirvikalpa samadhi."

Practice in Stages YS III - 6

Yoga Sutra III- 6 - TASYA BHUMISU VINIYOGAH - It is practice is to be accomplished in stages.

There is no commentary on this sutra from Swami Satchidananda.

However, there is a commentary from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood. They tell us that "Patanjali warns us not to go too fast. It is no use of attempting meditation before we have mastered concentration. It is no use trying to concentrate upon subtle objects until we are able to concentrate upon gross ones. Any attempt to take a short cut to knowledge of this kind is exceedingly dangerous." An example is given of having psychic experiences under the influence of drugs. It is pointed out that we cannot get lasting spiritual benefits in this way and that " a relapse of complete agnoticism "despair usually follows .

Another example of "the Vishnu Purana, one of the Hindu scriptures, teaches the practice of meditation by stages, beginning with the worship of God with form and culminating in the realization of oneness of Atma and Brahma..."

See related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
• Samyama - Last Three Limbs of Yoga YS III - 4

Dharana - YS II - 53

Yoga Sutra II- 53 - DHARANASU CA YOGYATA MANASAH - And the mind becomes fit for concentration.

"If the prakasa avarana is removed, although the mind is not completely annihilated, its density is reduced and it becomes more capable of practicing dharana" - Swami Satchidananda
"The mind gains the power of concentration (dharana)." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood Patanjali defines dharana in more detail in the first sutra of the third chapter (YS III - 1).

See related posts:

• Distractions and Dharana
• Practice Concentration YS I - 32
• Are you Aware of Your Senses?
• Concentrate on a Pure Soul YS I - 37

Prakasa - The Light Revealed YS II - 52

Yoga Sutra II- 52 - TATAH KSIYATE PRAKASAVARANAM - As a result, the veil over the inner Light is destroyed.

"Patanjali now comes to the benefit of pranayama. We destroy the veil that covers the inner light. Prakasa, the light within, is covered by a veil of mental darkness. What is the best way to remove a veil? By pulling the threads out, one by one, until it exists no more. The mind is a veil woven of thoughts. It has no substance by itself. If we pull the thoughts out one after the other, when they have all been removed, there is no mind left." - Swami Satchidananda

Swami Satchidananda gives a few analogies of different substances arranged in different ways and shapes, having different names and appearances, but still made of the same substance. " Our basis is the Self. As long as we identify with the body or mind, we feel we are mortal. Pranayama indirectly helps us to understand the Oneness, the never-changing One, because it removes the veil. And it is an easy practice. Not many people come to meditation class, but hundreds and thousands come for asanas and pranayama."

The following statement comes from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood on this sutra:

" 'The Inner Light' is the light of spiritual discrimination between the Real and the unreal. 'The covering' is made up of ignorance produced by our past karmas. As the mind becomes purified through the practice of pranayama, this ignorance is gradually dispelled."

Related posts:

• Pranayama - Breath Control YS II - 49
• Modifications of the Life Breath YS II - 50
• Kevela Kumbhaka - Fourth Kind of Pranayama YS II -51
• The Eight Limbs of Yoga - YS II - 28, 29
• Asana - Posture YS II - 46
• Karma Past, Present & Future - YS II - 12
• Blissful Light Within YS I - 36

Anabighatah - Undisturbed YS II - 48

Yoga Sutra II- 48 - TATO DVANDVANABHIGHATAH - Thereafter, one is undisturbed by the dualities.

[This sutra is still addressing asana, the third limb of yoga]

Swami Satchidananda --"If you make the posture firm and comfortable, then you are not affected by the dualities. Neither heat or cold, praise nor censure, profit nor loss will affect you. You are neutral. Whether someone blesses or curses you, praises or pulls you down, whether you gain or lose a million dollars--you will be neutral. Just by posture alone you can rise above the dualities, because the mind is under your control. Even if it wants to cry it will ask your permission first. 'There is something to cry over. Can I cry?' 'Yes. Otherwise, people will think you are crazy. Come on, cry a little.' Just to be with the world, sometimes we must cry when other people are crying, but still we can be in control. Sometimes we must show anger. But these emotions should only come out for our use, with our permission."

The following statement comes from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood on this sutra:

"Such complete mastery of the body does not, of course, come through posture alone. It arises from a state of absorption in the consciousness of God. Patanjali goes on to describe the further practices which are necessary in order to reach this state."

See related posts:

• Still Posture - Still Mind YS II - 47
• Asana - Posture YS II - 46
• The Eight Limbs of Yoga - YS II - 28, 29

Tapasah - Austerities YS II - 43

Yoga Sutra II- 43- KAYEDRIYA SIDDHIR ASUDDHI KSAYAT TAPASAH - By austerity, impurities of body and senses are destroyed and occult powers are gained.

Tapasya (tápasya) in Sanskrit means "heat". In Vedic religion and Hinduism, it is used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasá (a Vrddhi derivative meaning "a practitioner of austerities, an ascetic").

Swami Satchidananda says "The direct meaning of tapas is "to burn," as was discussed in the first Sutra of this portion." Examples of tapas are given :

• physical tapas or fasting - burns away excess fat with toxins that have accumulated in the body.


• mental tapas - burning all old impressions


• verbal tapas - observing silence to control speech

He says when we burn, pain and heat are felt and we undergo suffering. "So, tapas also means to accept suffering. If someone suffers, he or she is blessed, because by that suffering some impurities are purged out." Swami Satchidananda says that we should never run from pain and how our lives are filled with hundreds of opportunities for tapas. Washing a piece of cloth is given as an example of going through tapasya to become pure. "The mind must be washed, squeezed, tossed, dried and ironed" like the cloth. We are informed that people who cause us pain are actually helping to purify us. If we still get upset from insults, our mind is not yet strong.

"Adapt, adjust, accommodate. Bear insult. Bear injury. That is the highest sadhana (spiritual practice)." was what Swami Satchidananda's Master told him. It is easy sadhana to go in a corner and say a mantra, however, to keep a serene mind when insulted is higher than saying a thousand rosaries of japa. "That is tapasya. The power to control the body and senses comes by tapasya."

"The practice of self-discipline refines our sense-perceptions and even our physical substance until we become aware of latent psychic powers, such as the power of clairvoyance, telepathy, levitation, etc. " - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

See related posts:

• Niyama - The Observances - YS II - 32
• The Eight Limbs of Yoga - YS II - 28, 29
• Mantra

Santosha - Contentment - YS II - 42

Yoga Sutra II- 42 - SAMTOSAD ANUTTAMAH SUKHA LABHAH - By contentment, supreme joy is gained.

Santosha (सन्तोष), contentment, is one of the niyamas of Yoga.
According to the Wikipedia definition, contentment (also called complacence) is the neuro-physiological experience of satisfaction and being at ease in one's situation, bodymind (cf. John Money[1]), body, and/or mind.

Swami Satchidananda - "As a result of contentment, one gains supreme joy. Here we should understand the difference between contentment and satisfaction. Contentment means just to be as we are without going outside things for our happiness. If something comes, we let it come. If not, it doesn't matter. Contentment means neither to like or dislike."

An additional view of this sutra from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is:

"It is well worth analyzing the circumstances of those occasions on which we have been truly happy. For, as John Masefield says, 'The days that make us happy make us wise.' When we review them, we shall almost certainly find that they had one characteristic in common." It is pointed out that it was when we lived in the depths of the present moment, not being anxious of the past or future. "This is what Patanjali means by contentment."

Also our attention is directed to happiness we get "from the satisfaction of a desire", which although being very vivid, is comparatively short in duration. For as one desire is satisfied, another one arises producing anxiety, thus a shadow that accompanies it. We are told that if we compare our memories of satisfaction versus contentment, we will see that the satisfaction wanes whereas the contentment moments remain throughout the years.

See related posts:

• The Eight Limbs of Yoga - YS II - 28, 29
• Niyama - The Observances - YS II - 32

Reflecting - Pratipaksha Bhavana (continued) YS II - 34

Yoga Sutra II- 34 - VITARKA HIMSADAYAH KRTA KARITANUMODITA LOBHA KRODHA HOHA PURVAKA MRDU MADHYADHIMATRA DUHKHAJNANANANTA PHALA ITI PRATIPAKSHA BHAVANAM - When negative thoughts or acts such as violence, etc. are caused to be done or even approved of, whether incited by greed, anger or infatuation, whether indulged in with mild, medium or extreme intensity, they are based on ignorance and bring certain pain. Reflecting thus is also pratipaksha bhavanam.

Swami Satchidananda states that this sutra is a further explanation of pratipaksha bhavanam (entertaining a counter-idea). Swami Satchidananda's commentary for the sutra tells us that "We need not even cause the pain directly for the reaction to occur. We can effect this just by approving of another's painbearing actions due to our avariciousness, anger or ignorance."

So in other words, even when we don' t directly cause others pain we can still contribute to it. And thus, if we reflect on what the consequences of what our actions could cause, even indirectly, a reflection of this is considered pratipaksha bhavanam.

The following quotations from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood gives similar commentary:

"Everything we do, say or think, or even indirectly cause or passively sanction, will inevitably produce consequences -- good, bad, or composite-- and these consequences will react in some measure upon ourselves. Our most secret ill-wishes towards others , our remotest permission of evil done to others, can only end up hurting us, by increasing our own ignorance and pain. This is the absolute law of Nature. If we could remember it always, we should learn to control our tongues and our thoughts."