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

Kevela Kumbhaka - Fourth Kind of Pranayama YS II - 51

Yoga Sutra II- 51 - BAHYABHYANTARA VISAYAKSEPI CATURTHAH - There is a fourth kind of pranayama that occurs during the concentration on an internal or external object.

Swami Satchidananda tells that the fourth kind of pranayama referred to in this sutra occurs automatically. In this pranayama practice we do not have to concentrate on retention because it happens automatically just by mind concentration on an object or idea. This process is called kevala kumbhaka, which is an easy unintentional retention that usually happens in deep meditation. "When we are deeply interested in something we are reading, the breath stops. If we at that time we look at the breath, we will hardly be breathing." It is when we are interrupted in our concentration that we sigh, making up for that retention. We are given the example if we hear terrible news, our breath stops suddenly as a result of the mind's thought process is halted. After the news we take a deep breath.

Swami Satchidananda informs us that this is a good thing when kevala kumbhaka happens during our japa or meditation and it won't happen until our system is ready. "If we are deep enough, the breath might even stop for a few minutes. In samadi it stops for several hours. People don't die, because there is no wastage of energy. It is being reserved." We are given examples that under normal conditions when we are expending a lot of energy, more must be put back into our systems. Just like a battery in a car that maintains the different functions, the dynamo within the engine compartment puts in more current, so the battery maintains its life. If there is overload of current from the dynamo, the battery overheats and dies. We don't have a dynamo mechanism to limit our energy, like a car. We only have ourselves to monitor the energy.

So the analogy is given of switching off the engine when the car is parked and no wastage of energy from the battery, in the same way we conserve our human electricity - prana- with our breathing system. "Our breathing system is the dynamo. We inhale in order to take in more prana to maintain the battery at a certain level. " When the body is quiet and we do not talk, we reserve energy. "If we keep the body still, we conserve energy; but still the mind moves and consumes a little energy, so we still have to breathe in. If we do not even think, there is no wastage at all and breathing is unnecessary. Kumbhaka is automatically achieved."

The commentary ends informing us that the mind and prana are inseparable. We are asked which is subtler, the mind or the breath? Which is easier to handle, the subtle or the gross? "Always the gross thing." It's easier to control our prana in a grosser manifestation than in a subtle one. Thus "we learn to control the physical body, then the movement of the breath, then the senses, and finally the mind. It is very scientific, gradual and easy."

See related posts:

• Mantra
• Reflection upon Meaning YS I - 28
• Take a Deep Breath! YS I - 34

Modifications of the Life Breath YS II - 50

Yoga Sutra II-50 - BAHYABHYANTARA STAMBHA VRTTIR DESAKALA SAMKHYABHIH PARIDRSTO DIRGHASUKSMAH - The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short.

Swami Satchidananda begins his commentary informing us that in this sutra Patanjali speaks about breath retention in both the exhalation and inhalation. He gives us a warning that - "ONE SHOULD BE VERY CAREFUL ABOUT RETENTION." We are told that retention should be practiced properly with personal guidance "without going beyond what a teacher tells us. The prana is very powerful energy. We shouldn't play with cobras without proper cobra training nearby."

Swami Satchidananda tells us "According to Patanjali, there are three types of pranayamas:"

• bahya vritti - inhaling
• abhyantara vritti - exhaling
• stambha vritti - retention

We are told that normally only the inward retention of breath is taught because it is easy and safe. Later on after the benefit of the inward retention is experienced, we are told that we can practice the outward retention. Swami Satchidananda tells us that Patanjali also includes variations on the pranayamas according to the :

• desa - place (This refers to where we place our attention while breathing like the base of the spine, the middle spine or higher.)
• kala - time (The reference here is to the timing of how long we retain the breath.)
• samkhya - count (The amount of counts with which the breath is taken in, held and let out is the reference here.)

Swami Satchinanda then refers to the practice of nadi suddhi, alternate nostril breathing, where the ratio is kept one to two. "If we take the breath in for a count of five, we send it out for a count of ten." He explains that we are not sending out the double amount of breath, instead we are sending out the breath twice as slowly and it entered. "Thus we can gain control over our exhalation. Usually we exhale more quickly than inhale. In this practice, we try to reverse that procedure and gain mastery over the involuntary muscles." Click here for a quick video link demonstration on basic nadi suddhi.

We are also informed that by regulating the prana we regulate our minds because the two are connected. "If one is controlled, the other is automatically controlled as well. That is why pranayama is given by Patanjali and is so very important." Swami Satchidananda highlights the importance of control and discipline as being necessary in our lives. Without discipline nothing would be achieved and points out that even the universe (the sun, moon and earth) functions due to discipline. "Do all these disciplines exist to enslave us? No; they are for our own safety." He uses an example of his love of pressing the gas peddle (to go faster driving), however, he is grateful for discipline enforced by the radar or helicopter control so that he does not speed.

Sukha poorvaka, a breath practice that is an easy comfortable pranayama , is touched upon at the end of the commentary. Similar to nadhi suddhi, but without the retention. Swami Satchidananda says that sukha poourvaka is an easy comfortable breathing practice with the inhalation/exhalation ratio of one to two. You can start with five counts in and ten out, gradually increasing it to a ten to twenty ration. Then after practicing this ratio for a while, then you can include the retention like inhale ten counts, retain five counts, exhale for twenty. "Then keeping the ten:twenty ratio, we can increase the retention gradually from five to fifteen, then to twenty-five, to forty and stop there. From that point on, the number of pranayamas we do should be increased."

The commentary ends with Swami Satchidananda telling us that "Sometimes people read a one:four:two ratio in a Yoga book and immediately begin their practice there. This can be unhealthy and dangerous. It's not the ratio with which you practice this pranayama that will help you, but the amount of pranayamas you do at a stretch. So, even without retention if we can do thirty or forty nadi suddhis at a stretch it will be very beneficial."

See related posts:

• Pranayama - Breath Control YS II - 49
• The Eight Limbs of Yoga - YS II - 28, 29

Pranayama - Breath Control YS II - 49

Yoga Sutra II- 49 TASMIN SATI SVASA PRASVASAYOR GATI VICCHEDAH PRANAYAMAH - That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama.

Swami Satchidananda says that "After mastering the posture, we must practice control of the prana by controlling the motions of the inhalation and exhalation." He states that there is a misconception that pranayama means holding the breath for as long as possible. That is not the case. "Prana is the cosmic force without which nothing moves or functions." Analogies are given that prana is like gasoline that moves a car and electricity makes light possible. We are told that prana moves our thoughts. By pranayama we deal directly with this cosmic force and it takes time to control it. We are also informed that we have a reserve of prana like a car as reserve tank that can be opened if the gas runs out.

We learn from this commentary that we have been given a reserve tank that is hundreds of times greater than what we normally use. This is what is called the kundalini, or coiled force. Swami Satchidananda says that people talk about arousing the kundalini, but if they cannot even deal with their everyday force, why even attempt to do that?. "One should only do it after qualifying and preparing himself or herself." It is for our own safety that he tells us that. This reserve is released automatically when the time is right. Warning: "One shouldn't awaken it prematurely by practicing difficult or violet breathing exercises.

Related posts:

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


• Take a Deep Breath!

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

Still Posture - Still Mind YS II - 47

Yoga Sutra II- 47 - PRAYATNA SAITHILYANANTA SAMAPATTIGHYAM - By lessening the natural tendency for restlessness and by meditating on the infinite, posture is mastered.

Swami Satchidananda says "If the body is still, it is easy to make the mind still." He said one of his teachers would say,"You need not repeat any prayers or even do japa. Just sit quietly for three hours in a row with no movement whatsoever, without even winking, then everything will be accomplished easily." Swami Satchidananda said that if we could sit that long, we could control our mind automatically. "Through the body we can put a brake on the mind." We are told that this an accomplishment of asana or the benefit of asana siddhi. (From the Wikipedia - Siddhi (Sanskrit:सिद्धिः; siddhiḥ) is a Sanskrit word that literally means "perfection", "accomplishment", "attainment", or "success".[1] It is also used as a term for spiritual power (or psychic ability). The term is used in that sense in Hinduism and Tantric Buddhism)

Other illustrations of siddhis that can control the mind are given as follows:

• Bhojana, (eating) siddhi - Restriction to eating just a certain amount of food a day at a certain time.
• Sthala siddhi- Limiting your movement by taking a vow (like not moving out of state, or your apartment for a year.

Swami Satchidananda informs us that we might have experienced taking a vow to do something and then being immediately tested on it. Examples are given like if we decide not to leave a place and someone immediately afterwards offers us a free ticket somewhere else. Of we decide to go on a fast and someone brings us something delicious. Once we decide on taking a vow, the tests tend to come immediately.

A reference to Hindu philosophy (South Indian Saivism) is made about sixty-three Saiva Siddhanta saints by the name of Nayanars.
The Nayanars "realized the truth by taking just one vow and sticking to it, even at the cost of their lives." Swami Satchidananda tells a story of a king who made a vow of seeing holy ash on any forehead of a person that he would treat them as Lord Siva himself and would give him anything he asked. An enemy king heard of the vow and took advantage the situation by smearing ash on his forehead, disguised as a philosophy teacher. He ended up killing the king who made the vow. He died saying the Lord's name, with his last breath having a vision of God. He stuck to his word. Swami Satchidananda ends the commentary with "The idea behind taking one vow and sticking to it is that we become masters of our minds." He also uses Hindu marriages as an example of the same principle. The mate is accepted as whatever they are and looked at as the a gift from the Lord.

So the analogies given in this commentary can be viewed as an asana in the context that one becomes steady in a vow, takes a seat so to speak and does not waver. The asana is the firm, comfortable posture that helps to still the mind.

See related posts:

• Asana - Posture YS II - 46
• The Eight Limbs of Yoga - YS II - 28, 29
• Yoga As a Tool

Asana - Posture YS II - 46

Yoga Sutra II-46- STHIRA SUKHAM ASANAM - Asana is a steady, comfortable position.

Swami Satchidananda starts his commentary with "Asana means the posture that brings comfort and steadiness. Any pose that brings this comfort and steadiness is an asana. If you can achieve one pose, that is enough. It may sound easy, but in how many poses are we really comfortable and steady?" He tells us that as soon as we sit in a position we get uncomfortable being continually being reminded of different parts of their bodies. "Unless the body is perfectly healthy and free from all toxins and tensions, a comfortable pose is not easily obtained. Physical and mental toxins create stiffness and tension. Anything that makes us stiff can also break us. Only if we are supple will we never break."

Swami Satchidananda shares a story of a weed and a big tree. The bottom line was that when the rainy season came bringing heavy rain, the big strong tree got swept away since it was big, stiff and could be supple like the weed. It is pointed out that we need the strength of steel, but with flexibility. "The body must be so supple it can bend any way you want it to. Such a body will always be healthy and tension-free. The moment we sit down for meditation in such a body, we'll forget it."

In order for us to attain such a meditative pose was the reason that Hatha Yoga was created. It was realized that the pain, stiffness, bile, gas, etc. was created by toxins that came from eating the wrong foods at the wrong times in wrong quantities. The questions of the proper foods, amounts and times lead to the Yogic diet which did not include meat, fish, eggs, stimulants and excessive use of spices.

Swami Satchidananda informs us that the squeezing of the body in different directions was to get rid of toxins that were already inside the body. Some positions are mentioned and if they were not enough, other deeper postures were developed to deal with the toxins. "When the spine was stiff and didn't want to move, they employed postures that bent it forward, backward, sideward and upside down. Although Hatha Yoga is several thousands of years old, it never becomes outdated." The truths are always current, like gold always staying the same.