Yoga Sutras 2.49 to 2.53 – Pranayama

Chapter 2 – Sadhana Pada:  The Chapter on Practice. Y.S. 2.49 
Tasmin satisvasa prasvasayoh gativicchedah pranayamah

Tasmin -  on this
sati – being accomplished
svasa – inbreath, inhalation
prasvasayoh – outbreath, exhalation
gati – movement, motion, path
vicchedah – cessation, stop
pagepranayamah – ­regulation.

Pranayama is the regulation of the incoming and outgoing flow of breath with retention.  It is to be practiced only after perfection in asana is achieved. 

Y.S. 2.50  Bahya abhyantra stambha vrttih desa kala samkhyabhih paridrstah dirgha suksmah
Bahya -  external
abhyantra  -  internal
stambha – restraint, pause
vrttih -  movement
desa - place
kala – tme, duration
samkhyabhih – number, precision
paridrstah – regulated, measured
dirgha – long in place and time, expansion
suksmah -  subtle, soft

Pranayama has three movements: prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place. 

Y.S. 2.51  Bahya abhyantra visaya aksepi caturthah
Bahya - externalabhyantra  - internal
visaya – region, sphere,real
maksepi – passing over, overcoming, transcending
caturthah -  the fourth

The fourth type of pranayama transcends the external and internal pranayamas and appears effortless and non-deliberate.

 Y.S. 2.52  Tatah ksiyate prakasa avaranam
Tatah – from that, then
ksiyate – destroyed, dissolved
prakasa - light
avaranam – covering

Pranyama removes the veil covering the light of knowledge and heralds the dawn of wisdom. 

Y.S. 2.53  Dharanasu ca yogyata mansah
Dharanasu  -  for concentration
ca -  and
yogyata  - fitness, suitability, appropriateness
mansah – of the mind

Then the mind becomes fit for concentration. 

“Pranayama is to yoga as the heart is to the human body.” – BKS Iyengar

The word pranayama consists of two components, prana which is energy and ayama which means stretch, extension, expansion, regulation, restraint and control.Our breath can be both conscious and unconscious. 

Fortunately our breath can be on auto pilot while we are doing other things.  But we can also control our breath.  When we are stressed, we can slow down and take a conscious breath.  If we are feeling sluggish, we can invigorate ourselves with a few deep breaths.  Our breath is an indicator of how we feel and we can influence how we feel with our breath.The breath is our primary way of interacting with the universe.  When we are born we inhale and draw the world into our lungs.  When we die we exhale our energy back into the universe.  The ancient yogis said that we were allotted a certain number of breaths and when we used them up, we used up all of our life energy and we would die.We all know that stress saps our life energy and deep breathing can calm us down.  Pranayama is a way of harnessing that life force energy.  Through the practice of Pranayama we learn to control the breath, slow it down and lengthen it to help us turn inward.As Patanjali states in these sutras, first asana must be accomplished.  The body must be fit and strong to be a good container for the breath.  But the practice of pranayama must be done carefully to not upset the nervous system.

Chapter 2 – Sadhana Pada: The Chapter on Practice. The three sutras on asana.

Yoga Sutras 2.46 to 2.48 – Asana

There are only 3 sutras on asana out of 196.  This low number doesn’t minimize the importance of asana, it just helps to put it into perspective.  Asana is just one of  eight limbs of yoga.

Y.S. 2.46  Sthira sukham asanam
Alertness and relaxation are the dual qualities of asana

Sthira - firm, fixed, steady, steadfast, lasting
sukham – happiness, delight
asanam - postures

Y.S. 2.47  Prayatna shaitilya ananta samapatti bhyam
Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached.

Prayatna – persevering effort
shaitilya  - relaxation
ananta – endless, infinite
samapatti – Absorption of the infinite
bhyam - both

Y.S. 2.48  Tato dvandva anabhighatah
From then on the practitioner is undisturbed by dualities.  
Tato – from that, then
dvandva – dualities, opposites
anabhighatah -  free from affliction

Asana is a balance of effort and ease.  Learn to pay attention as you practice the poses.  Are your teeth gritted?  Are you holding your breath?  Or, is the breath ragged and sound like a steam engine, gushing out in bursts?  If you are not even aware of these sensations then you may be exerting too much effort and focusing too much on the physical aspects of the posture.  Again, posture is just one aspect of yoga.  Develop a curious sense of exploration about the pose and your participation in it.  Cultivate the capacity to feel as if you could be in the pose forever.  Perfection in asana is reached when effort ceases, instilling infinite poise.The final sutra on asana talks about not being disturbed by the dualities.  This refers to the qualities of opposites: hot/cold, pleasure/pain, now/later, being able to do the pose/not being able to do the pose.  It asks us to truly be in the present moment, allowing what is happening as opposed to preferring something else to be happening.  This sounds so simple in theory and yet it is really quite hard.  But, it is these preferences that cause us to suffer.The next sutras are about pranayama, or working with the life force energy of the breath.  When we are in struggle, or in fight/flight mode, or struggling with accepting things the way they are as opposed to how we want them to be our energy is scattered and it is hard to channel the energy of the breath.

The Fruits of Practicing the Yamas and the Niyamas – Yoga Sutras II.29 to II.45

In the Yoga Sutras Patanjali gives us the Eight Limbs of Yoga. Most yoga students have heard of these. Sometimes they are referred to as the Ten Commandments of Yoga. Patanjali not only tells us what to practice in order to reach enlightenment, but why we should practice. Here I will discuss the first two limbs. They are the Yamas and the Niyamas.

The Yamas are moral and ethical restraints in your interactions with others. There are 5 of them.

Ahimsa – non violence. To one who is steeped in non-violence, in their presence all hostilities will cease.

Satya – truthfulness. To one who is steeped in truthfulness, their words will have the power to make things manifest.

Asteya – non-stealing. Non-covetousness leads to desirelessness and this in turn brings worldly and spiritual wealth without a hankering for them.

Brahmacharya – control of sensual pleasure. One who controls sensual pleasure, and does not let sensual pleasure control them, develops vigor and energy

Aparigraha – non-hoarding. One who lives free from attachment to possessions and lives without greed, finds that all their needs are met and they reach the path of knowledge and wisdom, which is real and permanent.

The Niyamas make up the second limb of yoga; they are observances for your self.

Saucha – cleanliness, purity. With purity of body, interest in sensual pleasures or contact with other’s bodies fades and the urge towards spiritual knowledge dawns. By maintaining cleanliness and orderliness, the wandering mind is transformed which brings cheerfulness, single-focused attention and control over the senses of perception, which leads towards realization of the soul.

Santosha – contentment. By practicing contentment a joyful awareness needed to realize the inner self arises.

Tapas – effort, burning zeal. By practicing tapas one develops control over the body and the senses.

Svadhyaya – self-study with the help of scriptures or sacred texts. Self study from the skin to the Self with the guidance of sacred scriptures leads toward the realization of God, or communion with te longed for deity.

Ishvara Pranidhana – Surrender to a higher power. This leads to Samadhi, or the realization of God in whatever form the practitioner deems God to be.

Yoga Sutra 2.29 – The Eight Limbs of Yoga

Chapter 2 – Sadhana Pada: The Chapter on Practice.

Yoga Sutra 2.29 – The Eight Limbs

This is the most well known sutra in the whole text: By the practice of the limbs of yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment.

Y.S. - 2.29 Yama niyama asana pranayama pratyhara dharana dhyana samadhayo astavangani

Yama - restraints, respect for others
niyama - observances, respect for yourself
asana - posture
pranayama - breath control, energy
pratyhara - withdrawal from the pull of the senses
dharana - concentration
dhyana - meditation
samadhayo – absorption, enlighten
mentasta - eight
angani - limbs

The eight limbs of yoga are a code for how to interact with others, observances for yourself,  your physical well-being, harnessing your energy, withdrawing from the pull of the senses, concentration, meditation and perfected consciousness.

Most of people in the west think of yoga as the third limb only, the physical postures. But each of the rungs is equally important. In the next sutras Patanjali not only explains each of the yamas and niyamas but tells you what the fruits of each practice are. The promises are quite extraordinary!

Chapter 2. Sutras 10 & 11 – Meditation transcends ignorance

So far, the first sutra in chapter 2 has told us that all we need to do to transform ourselves and find enlightenment (Samadhi) is to practice with a burning intensity (tapas), to study the texts that have described this path in detail and to look inward to see how we are progressing on the path (svadhyaya) and to surrender to a higher power (ishvara pranidhana).

In the second sutra it tells us that why we should do these things and that is because these practices remove obstacles and lead to Samadhi.

The third sutra enumerates what these obstacles are: avidya or seeing things incorrectly, asmita or the ego, raga which is attachment to pleasure, dvesha which is avoidance of painful experiences and abhinivesha which is fear of death or clinging to life.

Sutras 4 - 9 define each of these obstacles in more detail.

Yoga Sutra 2.10 – Te pratiprasavaheyah suksmah
te – these
prati – in opposition, against
prasava – procreation, generation (prati prasava = involution)
heyah – to abandon, desert, relinquish, emit, renounce, abstain
suksmah – subtle minute, delicate
These subtle afflictions (ego, attachment, fear) are to be minimized and eradicated by a process of involution.

Yoga Sutra 2.11 – Dhyannaheya tadvrttayah
dhyana – meditation, reflection, attention, observation
heyah – to abandon, desert, relinquish, emit, renounce, abstain
tad – their
vrttayah – fluctuations, movements, operations
The fluctuations of consciousness created by gross and subtle afflictions are to be silenced through meditation.
Tapas removes the gross afflictions, svadhyaya removes the subtle afflictions and ishvara pranidhana removes the most subtle obstacles.

How to Meditate.
The first chapter of the Yoga Sutras gives seven suggestions on how to meditate:
Y.S.1.33 -  Be happy for the happiness of others, be compassionate when they are not happy, When they are vitruous, be encouraging and be indifferent when they are not.
Y.S.1.34 - Use an object of meditation such as a candle flame, a flower, a deity or a crystal to focus the mind.
Y.S.1.35 -  Practice Ujjayi breathing techniques.
Y.S.1.36 -  Focus on the light within your own heart, the seat of the soul.
Y.S.1.37 - Contemplate sages whom you admire, who were calm and tranquil and free from desires and attachments.
Y.S.1.38 - Learn the technique of lucid dreaming
Y.S.1.39 - Or, if any of these techniques don’t work, meditate on anything you choose.

I once had a yoga student who told me that a teacher told him that he was meditating wrong. This was several years before I had read these Yoga Sutras, but I strongly believed that what he was told couldn’t possibly be true. There are lineages that have developed particular techniques that have proven track records, but there is a great variety from one lineage to another. I believe, and these sutras seem to corroborate that, if one system of meditation does not work for you, try another until you find a practice that you can maintain.

Chapter 2 – Sadhana Pada: The Chapter on Practice. Y.S. 2.1 Effort, surrender and letting go. All in one sutra.

In the first chapter Patanjali gives us the theoretical aim of yoga, to control the vrittis (thought forms) of the mind. This chapter can be divided into several headings: the different kinds of thought forms, the practices to control them and the different kinds of superconscious experiences, culminating in the highest experience of Samadhi, or enlightenment. But, it is not that easy to get to Samadhi. The second chapter tells the student how to prepare him/herself by laying the proper foundation, then gradually building until that level is reached.

Y.S. 2.1 Tapah svadhyaya ishvara pranidhanani kriya yogah
Tapas – heat, accepting pain as purification
svadhyaya - self study and the study of spiritual books
ishvara - supreme being
pranidhanani - surrendering
kriya - action
yogah - yoga

Kriya yoga, the yoga of action, which is burning zeal in practice, self study and surrender to a higher power.

Tapas is often translated as effort and is often thought of as austerity. But it stands for something different here. Tapas means “to burn or create heat”. Anything that is burned will be purified. For example, the more you fire gold, the more pure it becomes. Each time it goes into the fire, more impurities are removed.

Tapas also refers to self-discipline. Swami Satchidananda describes it this way: Normally the mind is like a wild horse tied to a chariot; the intelligence is the charioteer, the mind is the reins and the horses are the senses. The Self, or the true you, is the passenger. If the horses are allowed to gallop without reins and charioteer, the journey will not be safe for the passenger. Although control of the senses and organs often seems to bring pain in the beginning, it eventually ends in happiness. If tapas is understood in this light, we will look forward to pain; we will even thank people who cause it, since they are giving us the opportunity to steady our minds and burn out impurities.
This brings me to my favorite quote from the movie Evan Almighty. In the movie, “God” says to a woman who is leaving her husband because he is not quite the man she married: “Let me ask you something. If someone prays for patience, do you think God gives them patience? Or does he give them the opportunity to be patient? If he prayed for courage, does God give him courage, or does he give him opportunities to be courageous? If someone prayed for the family to be closer, do you think God zaps them with warm fuzzy feelings, or does he give them opportunities to love each other?

This is tapas in action.

On our yoga mat, tapas means showing up to practice, whether you feel like it or not. It also means doing the poses you don’t like. To help you learn to like those difficult poses, you are allowed to modify them and use props to make those postures more accessible. It means letting go of the drama that surrounds any discomfort and breathing into it. However, it doesn’t mean physical pain. That would go against the first yama of ahimsa or non-violence.

Self-study involves being able to see one’s true, capital “S” self. This doesn’t mean focusing on one’s own feelings and problems. Both the yoga texts and modern psychology tell us that extreme self-centeredness is one sure way to depression. Anything that will elevate your mind and remind you of your own true nature, of your inner divine self should be studied; texts such as the Yoga Sutras, the Bhagavad Gita, the Bible, the Koran. This type of self-study will take you on a journey to your inner self to help you see if you are living a life in alignment with the spiritual path you are on.

On your yoga mat, this translates into watching your physical alignment. We often think we are doing something, but only when we truly open our eyes to look and see if we really are doing what we think we are doing does the insight come. We may wonder why we are not progressing on the path. Often it is because we are out of alignment in some way. This is tough because our ego gets in the way. We are often willing to sacrifice alignment to reach a goal. Or, maybe we misunderstand what is important. In yoga you might think you are stretching yourself, but really you are stretching toward your Self.

Surrender is often the hardest spiritual practice. This is the practice of letting go of outcomes and of letting go of your own agenda. The way yoga works, the way it truly works is to dedicate your practice to a higher goal, or to dedicate your practice to others. The Bhagavad Gita tells us that we only entitled to our actions, not the fruits of our actions. An analogy is often given of a flower blooming; it doesn’t try to bloom, it just blooms.

Letting go also means letting go of your stuff. We often have much more stuff than we need and letting go of it is hard. The inability to let go is another way of being stuck. In order to let go of stuff means letting go of memories, of the past, of possibilities that once were. Not letting go is another way of staying stuck. There is this saying about not being able to reach into the future if you cannot let go of the past.
On your yoga mat, this means to do your poses in your best possible alignment, with your heart and soul and to not worry if you achieve the final form of the posture. Most of us get hung up on the final form of the posture and don’t value the intermediate steps. I can see this when I ask people to slow down and not go into the final pose right away. If they can do the pose, most people find it hard to restrain themselves. When we stretch ourselves, the goal is not to stretch towards the pose, the goal is to stretch toward the Self.

Surrender is also the ability to relax. We practice this at the end of every class in Savasana. Many times when I adjust people in Savasana I feel their tension. As I lift their arm, I feel them helping me and their arm feels stiff. If they were relaxed and I was to let go, the arm should fall to the floor, but it often remains held rigidly in the air. This is because there is so much tension in our lives. We often feel as if we are on guard protecting ourselves. Savasana is where we can practice letting go.

What Does Practice Do? Yoga Sutras 1.40 to 1.51

Everything we think do or say creates karma; impressions that color the world and make us see it as we think it is, or how we want it to be, rather than as it truly exists. The point of practice is to become like a gardener and weed out these seeds, to be able to see the world as neutral. As Shakespeare said, “There is nothing that is good or bad, but thinking makes it so.” Whether we see something as good or bad is dependent on our karma, or which seeds are ripening at any particular time. One of the easiest books to read about seeds is How Yoga Works, by Geshe Michael Roche.

Y.S. 1.40 Paramanu paramamahattvantah asya vasikarah
Paramanu an infinitesimal, a particle, an atom
paramamahattvantah most distant, most excellent,highest, best, greatest
asya of this
vasikarah bringing into subjugation, havinf mastery over passions, or in one’s power

This sutra describes how the ordinary mind is transformed into a super-mind, where nothing is beyond comprehension. The mind can follow and understand then simple and the complex, the infinite and the infinitesimal, the perceptible and the imperceptible.

Y.S. 1.41 Ksinavrtteh abhijatatasya iva maneh grahitr grahanagrahyesutatstha tadanjanata samapattih
Ksina dissolving of the gunas: tamas, rajas and sattva
vrtteh modifications, fluctuations
abhijatatasya inborn, noble, courteous, polite
iva like
maneh a gem, flawless crystal
grahitr knower, taker, perceiver
grahana act of seizing, catching, accepting
grahyesu to be known
tatstha becoming stable
tadanjanata acquiring or taking the shape of the seen or the known
samapattih transformation, assuming the original form, consummation

When the mind is free from distraction, it is possible for all the mental processes to be involved in the object of inquiry. As one remains in this state, gradually one becomes immersed in the object. The mind then, like a flawless diamond, reflects only the features of the object and nothing else. The yogi realizes that the knower, the instrument of knowing and the known are one, himself, the seer.

Y.S. 1.42 Tatra sabdartha jnana vikalpaih samkirna savitarka samapattih
Tatra there
sabda word
artha purpose, aim, meaning
jnana knowing, knowledge, intelligence
vikalpaih an option, imagination, the act of allowing a rule to be observed or not as one pleases
samkirna poured together, mixed together
savitarka becoming totally engrossed, thoughtful
samapattih transformation

At this stage, called savitarka samapatti, the word, meaning and content are blended and become special knowledge

Y.S. 1.43 Smrti parisuddhau svarupasunya arthamatra nirbhasa nirvitarka
Smrti memory
parisuddhau completely cleansed, purest of minds
svarupasunya devoid of one’s nature
iva as it were
arthamatranirbhasa shining alone in purest form
nirvitarka unreflecting, unconsidered, without analysis or logic

In nirvitarka samapatti, the difference between memory and intellectual illumination is disclosed, memory is cleansed and consciousness shines without reflection. The mind becomes crystal clear and at one with the object. At this moment there is no feeling of oneself. This is pure perception.

Y.S. 1.44 Etayaiva savicara nirvicara ca suksma visaya vyakhyata
Etaya by this
eva also
savicara reflection, deliberation, consideration, investigation
nirvicara without reflection, not needing any consideration
ca and
suksmavisaya subtle object, subtle thing
vyakhyata related, explained, expounded, commented upon.

The contemplation of subtle aspects is similarly explained as deliberate, savicara samapatti or non-deliberate nirvicara samapatti

Y.S. 1.45 Suksma visayatvam ca alinga paryavasanam
Suksma subtle
visayatvam object
ca and
alinga having no characteristic mark, unmanifested form
paryavasanam ending

The subtlest level of nature is consciousness. When consciousness dissolves in nature, it loses all marks and becomes pure. By exploring the subtle particles of nature, consciousness reaches its goal. This is the state of the cessation of the fluctuations of the mind which is mentioned in the second Sutra. This state is considered to be the crossroads of Self-Realization.

Y.S. 1.46 Ta eva sabijas samadhih
Ta they
eva only
sabijas with seed
samadhih profound meditation or absorption

The states of Samadhi described in the previous sutras are dependent upon a support or seed and are termed sabija. These states are dependent on an object which includes the intelligence (buddhi) and the “I” principle (asmita). Their seed is the core of the being.
The six samapattis mentioned so far belong to functions of the brain. The source of analysis (savitarka) or absence of analysis (nirvitarka)is the frontal brain. For investigation and examination (savicara) or absence of them (nirvicara) the source is the back of the brain. The source of joy (ananda) is the base of the brain and of individuality (asmita) the top of the brain.

Through the disciplines of yoga, the practitioner (sadaka) transforms his attention from the gross to the subtle. When he reaches the apex of nature, the brain being a part of nature, he attains perfection in controlling the modes of consciousness. He is able to sop all functions of the brain, deliberate and non-deliberate at will. That is why it is termed Samadhi with seed.

Is it possible for an individual to reach this state of yoga? Yes, but it is important that they prepare themselves carefully, that they commit to steady practice and sustained interest to make progress. Without preparation there can be no foundation. And without gradual progression, the human system may react and rebel.

Y.S. 1.47 nirvicara vaisaradye dhyatma prasadah
nirvicara non-reflection, or reflection without seeds
vaisaradye I skillfulness, profound knowledge
dhyatma supreme soul (manifested as an individual soul) the relation between the supreme and individual soul
prasadah clearness, brightness

From proficiency in nirvicara samapatti comes purity. Sattva or luminosity flows undisturbed, kindling the spiritual light of the self. Or, then the individual begins to truly know himself.

Y.S. 1.48 rtambhara tatra prajna
rtambhara upholding truth, full of truth
tatra therein
prajna faculty of insight, wisdom

When consciousness dwells in wisdom, a truth-bearing state of direct spiritual perception dawns. What the practitioner sees and shares with others is free from error.

Y.S. 1.49 Sruta anumana prajna abhyam anya visaya visesa arthatvat
Sruta heard, listened or ascertained
anumana inference, conjecture
prajnabhyam from the wisdom of insight
anyavisaya other object
visesa peculiar, distinguishing between, special property
arthatvat object, purpose, aim, end

Knowledge is no longer based on memory or inference. It is spontaneous, direct and at a level and intensity that is beyond the ordinary.

Y.S. 1.50 Tajjas samskarro anyasamskara pratibandhi
Tajjas Born or sprung from
samskarro conception, instinct, formation in the mind, impressions acquired by effort are subliminal (samskara), and recollecting them is an impression or memory.
anyasamskara other impressions, other conceptions or formations
pratibandhi contradicting, objecting, impeding

A new life begins with this truth-bearing light. Previous impressions are left behind and new ones are prevented.

Y.S. 1.51 Tasyapi nirodhe sarva nirodhat nirbijah Samadhi
Tasyapi that too
nirodhe by shutting, closing, restraining, destroying, by cessation
sarva all
nirodhat checking, suppressing, destrouing
nirbijah seedless
Samadhi profound meditation

When that new light of wisdom is also relinquished, seedless Samadhi dawns.
The practitioner must learn to restrain even this new impression of truth-bearing light. When both old and new impressions are dissolved, a state of seedless enlightenment arises, in which all allusions and delusions terminate. This is nirbijah Samadhi, the state of absolute identity with the seer. This is the ultimate state of Samadhi.

Such comprehension is not sought. It comes inevitably and nothing can stop it. This state cannot be described in words. Only those who have reached this state can comprehend it.

The Yoga Sutras – 1.33– 1.39 Examples of Practice to Still Your Mind

We think we know the nature of our minds, but by reading through this first chapter of the Yoga Sutras, it is clear to me that unless we understand how the mind works, we are at its mercy.

My foray into the Yoga Sutras has been very enlightening.  I see this text as the origin of a lot of the tidbits of information I know about yoga; things that I say and often believe in, but never knew exactly where this knowledge came from.   It is interesting to see where I am on the path of yoga and validating to see how far I have come.  It is also humbling to see the stumbling blocks that these threads so clearly expose!

This part of the Sutras is a continuation of the practices to help you develop a tranquil mind.    In summary these practices include:

1.33  Being pleased with others who are happier than ourselves, compassionate toward those who are unhappy, joyful with those who are doing praiseworthy things and undisturbed by the errors of others.  This is one of those simple but not easy practices!  Some of the rest of these practices are things that you actually have to do, like meditate or practice pranayama.  But all you have to do to practice this sutra is to live your life and be out in the world among others.  Can you be happy for those who got their power back before you did after the snowstorm last week?  Or maybe even be really happy for those who never lost power in the first place?  Maybe you notice how irate you get at another driver who is doing something “wrong”.    Or, there is the German word schadenfreude which means to derive pleasure from someone else’s pain.  All of these things cause our minds to lose their tranquility.

1.34  Pranayama or regulation of the breath.  The breath is the greatest indicator of the state of the mind.  It is connected to both the sympathetic and the parasympathetic nervous system.  This means that your breath is both part of your conscious and unconscious mind.  By focusing on the breath you can relax your mind and by noticing the breath, you have a reliable witness to your state of mind.

1.35  By truly being present with whatever experience you are having, focusing on your senses and your direct experience.  In other words, don’t multi-task. Try being present the whole time while peeling an eating an orange.  In his book, Into the Magic Shop, author and neurosurgeon James Doty writes that we are not present and lose our attention on average 6 times a minute!

1.36  By meditating on the creative expression of peace/God/love/light/oneness within you.  This is the practice of connecting to something higher than yourself and seeing our inter-connectedness as a whole.

1.37  By contemplating enlightened sages who have walked this path before us, or by simply emulating a person you respect and admire.

1.38   By paying attention to your dreams. Dreaming is another state of consciousness and it is possible to harness the power of your dreams. Practitioners of lucid dreaming say that you can use this technique as a tool for problem solving, self-healing, and personal growth.

1.39  By meditating deeply on one thing, it is possible to extrapolate about other things.  Here Patanjali gives us permission to study and meditate on any object of our choosing,  One of my yoga students once told me that a teacher told him that he was meditating wrong.  While he may have been meditating in a different way from that teacher's lineage, I don't believe that, if you are meditating, you can be doing it incorrectly.  Patanjali also counsels us to stick with whatever method of meditation we have chosen and not waste time by trying many different things.  This is the concept of digging one 100 foot deep hole rather than digging one hundred 1 foot deep holes.  This sutra relates to the concept of mastery being the equivalent of putting in 10,000 hours of work and study.  It also counsels us to practice restraint by being aware of  the arrogance that can come along with the great gift of knowledge and practice.  This means that just because we can perform advanced asana or we don't eat certain things, that we should not hold that out as our being superior over others.

Yoga Sutras 1.33 – 1.37 The Yoga Sutras on Examples of Practice

These sutras teach us about how to practice.  One of the important concepts to be aware of are the qualities of nature and of the mind.  These qualities are called the gunas; they are cosmic energies that pervade all of nature.  There are three qualities of nature: rajas, or the energy of activity, change, evolution and development.  In the mind rajas is the energy attachment, wanting, grasping and desire;  it is the fight of the fight, flight or freeze response.   Without rajas we would never get anywhere.

The next quality of nature is tamas which means inertia or lack of movement.  In the mind it is stubbornness, resistance to change, apathy or a feeling of being “stuck”.   Tamas represents that tendency to freeze, the reluctance to trying something new.

Sattva is the point of balance between rajas and tamas.  At the level of the mind, sattva is a balance of clarity and light.  Sattva is a feeling of peace, balance and harmony, a sense of being enough, doing enough and having enough.  If our practices are too rajasic, they will be too harsh and austere.  If too tamasic, they will never get off the ground; we will be too lazy, or we won't try something new because we "have always done it that way".  One way to tell if our practices are working is if they create a sense of sattvic balance.

Y.S. 1.33 Maitri karuna mudito peksanam sukha dukha punya apunya visayanam bhavantah citta prasadanam

Maitri – friendliness
karuna – compassion, mercy
mudita – gladness, joy
upeksanam – to be indifferent and apathetic, to look at things without interest
sukha – happiness
dukha – sorrow
punya – virtue
apunya – vice
visayanam – regarding an object, concerning a thing
bhavantah – conception, remembrance, infusion, recollection, thoughtfulness
cittaprasadanam – graceful diffusion of the consciousness, favorable disposition

In daily life we see people around us who are happier than we are and people who are less happy.  Some may be doing praiseworthy things and others causing problems.  Whatever may be our usual attitude toward such people and their actions, if we can be pleased with others who are happier than ourselves, compassionate toward those who are unhappy, joyful with those who are doing praiseworthy things and remain undisturbed by the errors of others, our mind will be very tranquil.

What this means in our daily life: If we can be happy when others are happy, then we can experience happiness more frequently.  If we can overlook the mistakes of others, then we know that our own transgressions can be forgiven.  Also, the act of doing good is its own reward.  We do not need praise or recognition for doing the right thing.

Y.S. 1.34  Pracchardana vidharana abhyam va pranasya

Pracchardana – emitting, sending forth, discharging, expelling, exhalation
vidharanabhyam –restraining, maintaining, supporting, executing
va – or, an option, also the power of choosing correctly, selection, alternatively
pranasya- of breath

When we find interruptions in mental clarity:
The practice of breathing exercises involving extended exhalation may be helpful:

One should inhale and exhale slowly and pause, maintaining the retention for as long as is comfortable.  This practice ensures a state of consciousness which is like a calm lake.

What this means in your daily life:  The breath is the greatest indicator of the state of the mind.  When the breath is not smooth and regular, something is disturbing us.   Find out what that is and deal with it and the breath should be able to return to a smooth and regular rhythm.

Y.S. 1.35  Visayavati va pravrttih utpanna manasah sthiti nibandhini

Visayavati – related to, attached to object, that which is perceived
va - or
pravrttih – moving onwards, advancing, progressing, contemplating, devoting, applying
utpanna – born, produced, acquired, accomplished
manasah - mind
sthiti - state
nibandhini – origin, basis, foundation, binding together,

By regular inquiry into the role of the senses we can reduce mental distortions.  Or, by contemplating an object that helps to maintain steadiness of mind and consciousness.

What this means in your daily life:  Use a tool to help you meditate.  It can be a mantra, your breath, an altar on which you set meaningful objects and symbols of your devotion or the ritual of lighting a candle.  But do set up a routine that helps you turn inward on a regular basis.

Y.S. 1.36  Visoka va jyotismati

Visoka – free from grief, sorrowless effulgent light
va  - or
jyotismati – luminous, bright, shining, possessed of luminous bodies, a tranquil state of mind

When we inquire into what life is and what keeps us alive, we may find some solace for our mental distractions.
Consideration of things greater than ourselves helps us put ourselves into perspective.

Here, the concentration is on the innermost core of the heart, wherein alone the sorrow-less, effulgent light glows.  That is the seat of the soul.  The mind is guided in such a way that it becomes engrossed and penetrates toward its source.  Movements in the form of thoughts in the mind are waves, and citta, or the seat of consciousness, is the ocean.  The sadaka, practitioner, must learn to keep the citta motionless and thoughtfully silent, without creating waves of thought.  This effort or stilling and silencing the citta brings forth the sorrow-less effulgent light of the soul.

What this means in your daily life: You are sitting to meditate and there is some noise outside, someone is working or mowing the lawn and it is disturbing your meditation practice, or your peace.  In reality, this is not someone who is doing something to you, they are simply mowing their lawn.  It has nothing to do with your meditation practice, or your peace.  In fact, the noise is part of your meditation practice.  You can choose to meditate later, or you can welcome the sound of mowing into your practice.  The problem is that we want the world to operate according to our personal agenda and when it doesn't, we get upset; it distracts us mentally.   We blame the noise on our inability to concentrate, when in fact the noise is simply a test of our concentration.

For those of you who are interested in the texts I have been using, I base my commentary on The Yoga Sutras from a combination of several texts and one app:
The Heart of Yoga by T.K.V. Desikachar
Light on The Yoga Sutras of Patanjali by B.K.S. Iyengar
The Yoga Sutras of Patanjali by Edwin F. Bryant
The Yoga Sutras of Patanjali by Swami Satchidananda
And an app on the Yoga Sutras developed by Daniel Levine

Yoga Sutras 1.29 – 1.32 – The Obstacles on the Path to Enlightenment

Y.S. 1.29 Tatah pratyakcetana adhigamah api antarya abhavah ca
tatah – then
pratyakcetana – individual soul, introspective mind
adigamah – to find, discover
api – also, too
antarya – obstacle
abhavah – absence
ca – and

Meditation on god with the repetition of Om removes obstacles to the mastery of the inner self
Chanting and surrendering to a higher power helps you tune into that cosmic power. By that turning inward and tuning in you imbibe all of those qualities, get the cosmic vision, transcend all of your limitations and finally become that transcendent reality. Normally you are limited by your body and your mind, but by holding something infinite you slowly raise yourself from the finite objects that bind you and you transcend them. Through that you get rid of all of the obstacles and your path is made easy! Ah, but what are those obstacles? Patanjali tells us in the next Sutra:

Y.S. 1.30 Vyadhi styana samsaya pramada alasya avirati bhrantidarsana alabdhabhumikatva anavasthitavani cittaviksepah te antaryah
Vyadhi – disease
styana – mental laziness
samsaya – doubt, indecision
pramada – intoxication, carelessness
alasya – physical laziness
avirati – lacking in moderation or control
bhrantidarsana – living under illusion
alabhdabhumikatva – missing the point, inability to hold on to what is achieved
anavasthitavani – an unsettled state
cittaviksepah – a scattered mind
te – these
antarayah – obstacles, impediments

These 9 obstacles can be divided into physical, mental, intellectual and spiritual categories:
Physical
a. disease
b. lack of interest or sluggishness, physical laziness

Mental
a. Lingering doubt
b. Pride or carelessness
c. Idleness, mental laziness
d. Sense gratification, lacking moderation or control

Intellectual
a. Living in a world of delusion

Spiritual
a. Lack of perseverance or not being able to hold on to what has been undertaken
b. Inability to maintain the progress attained due to pride or stagnation in practices

These obstacles are like a chain: the first obstacle is physical disease. We all know that if you are not healthy, everything else is difficult. Disease makes you dull and a dull mind will doubt everything because it doesn’t have the energy to penetrate something in order to understand it.

When there is doubt, there is a carelessness, lethargy and laziness. When the mind loses interest towards a higher goal, it has to do something else so it will slowly descend to the sensual enjoyments. These obstacles could be summed up as the qualities of tamas which means inertia or dullness.

One of the main obstacles is slipping from the ground one has gained. This one obstacle is a big impediment for many people. A beginner will practice with intense interest. Everyday she will feel more and more interested and feel she is progressing steadily. She may even be proud of her progress. All of a sudden, one day she will find that she has lost everything and slipped down to rock bottom.
This happens to everyone. If we know it is a common occurrence, we won’t get disheartened. Otherwise we will lose all hope and interest and stop practicing all together. But this is just a test. Please know that this is common in the case of every aspirant. The mind can’t function on the same level always; it has its highs and lows. If there is going to be steady progress always, there will be no challenge, no game in it.

Y.S. 1.31 Duhkha daurmanasya angamejayatva svasapprasvasah viksepa shabhuvah

Duhkha – sorrow, pain
daurmansaya – mental pain, despair
angamejayatva – unsteadiness of the body
svasapprasvasah – inspiration and expiration
viksepa – scattered, causing distraction
shabhuvah – concurrent

Sorrow, despair, unsteadiness of the body and irregular breathing further distract the citta

These are symptoms that we all experience from time to time and they prevent concentration and focus. This is where we have to take care of day to day activities by taking care of our physical body with movement, our associations with others and with our forms of entertainment, diet and rest. We should not allow the body and mind to be tamasic (heavy and dull). They should always be in a sattvic (balanced and light) condition This cannot be created all of a sudden. We always have to take care of these things in our daily life. A sickly body can never be fit to sit; it will not allow the mind to meditate quietly. Weak nerves will always cause tremors. When some people meditate, they tremble an perspire. These are symptoms of physical weakness. But such things will not happen if we keep our body in proper condition by right diet, exercise, proper rest and if we do not allow it to become lazy and dull.

Y.S. 1.32 Tatpratisedhartham ekatattva abhyasah

Tatpratisedhartham – for their prevention
eka – one, single
tattva – a real state, reality, truth
abhyasah – practice

Adherence to single-minded effort prevents these impediments.

The point here is that we should not keep changing our object of concentration. When you decide on one thing, stick to it no matter what happens. There’s no value in digging shallow wells in a hundred places. Decide on one place and dig deep. Even if you encounter a rock, use dynamite and keep going down. If you leave that to dig another well, all the first effort is wasted and there is no proof you won’t hit rock again. Before you start digging, analyze well. And find out which spot is good. Then, once you decide and begin, you should not question it further. Go right at it, because it will be too late then to think whether it is worthwhile or not; you should have done that before.

Even if it is a long route, your perseverance will make it short. Our aim is to make the mind steady, so it is immaterial which object we take. Anything can take you to the goal, because you are not concentrating on the object for the sake of the object but for the sake of your goal. We should always remember this: all of our ideas, objects or even mantras are just symbols to hold onto as aids towards the goal. Behind the objects you should always remember the goal.

Tastes, temperaments and capacities differ, so you should not criticize another person’s object of meditation because you have selected another. He is approaching the same goal through his object. Just as you have confidence in your object, he too has that confidence in his way. We should not disturb the other person’s faith, nor let ourselves get distracted from our faith. Stick to one thing and forge ahead with that. Why should we have this one-pointed concentration? To make the mind clear so you can transcend it. You are not going to cling to the object but just use it as a ladder to climb up. Once you have reached the roof, leave the ladder behind.

For those of you who are interested in the texts I have been using, I base my commentary on The Yoga Sutras from a combination of several texts and one app:

The Heart of Yoga by T.K.V. Desikachar
Light on The Yoga Sutras of Patanjali by B.K.S. Iyengar
The Yoga Sutras of Patanjali by Edwin F. Bryant
The Yoga Sutras of Patanjali by Swami Satchidananda
And an app on the Yoga Sutras developed by Daniel Levine