T.K.V. Desikachar Quotes

In sum, Patanjali suggests that we channel our curiosity and our mental powers into areas of fruitful interest as a means of calming the mind.

The ultimate goal of yoga is to always observe things accurately, and therefore never act in a way that will make us regret our actions later.

The success of Yoga does not lie in the ability to perform postures but in how it positively changes the way we live our life and our relationships.

prāṇāyāma is first and foremost to give us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way prāṇāyāma prepares us for the stillness of meditation.

In 1939 and 1940, Krishnamacharya was visited by a French medical team who wanted to verify that an experienced yogi could deliberately stop his heartbeat. For Śrī Krishnamacharya, this muchmarvelled-at examination was a rather bothersome demonstration, one that he undertook out of feeling responsible to validate yoga in the eyes of the skeptical scientific world.

It is when obstacles do not seem to be present that it is most important to be on our guard. Nothing is more fraught with danger than to mistake a temporary state for a permanent one. We must expect cycles of clarity and confusion, recognizing that falls from clarity may be more disturbing than a state of no clarity at all. When obstacles appear, it is necessary to advance toward a state of reflection to reduce their impact and prevent them from taking over.

The quality of our breath expresses our inner feelings.

it is indeed true that by practicing yoga we gradually improve our ability to concentrate and to be independent. We improve our health, our relationships, and everything we do.

In education the first requirement is the teacher, the second is the student. What should happen between them is learning. How it should happen is through the constant teaching of that which will be relevant to the student. That is education.

Another aspect of yoga has to do with our actions. Yoga therefore also means acting in such a way that all of our attention is directed toward the activity in which we are currently engaged. Suppose for example that while I am writing, one part of my mind is thinking about what I want to say while another part is thinking about something entirely different. The more I am focused on my writing, the greater my attentiveness to my action in this moment. The exact opposite might also occur: I might begin writing with great attention, but as I continue to write my attention begins to waver. I might begin to think about the plans I have for the day tomorrow, or what is cooking for dinner. It then appears as if I am acting with attentiveness, but really I am paying little attention to the task at hand. I am functioning, but I am not present. Yoga attempts to create a state in which we are always present — really present — in every action, in every moment. The advantage of attentiveness is that we perform each task better and at the same time are conscious of our actions. The possibility of making mistakes becomes correspondingly smaller the more our attention develops. When we are attentive to our actions we are not prisoners to our habits; we do not need to do something today simply because we did it yesterday. Instead there is the possibility of considering our actions fresh and so avoiding thoughtless repetition.

The first step is to recognize that certain tendencies of our mind are responsible for producing painful effects. If these tendencies are not curtailed, we may reach a point of no return. 2.28

The mind, which is subject to change, and the Perceiver, which is not, are in proximity but are of distinct and different characters. When the mind is directed externally and acts mechanically toward objects there is either pleasure or pain. When at the appropriate time, however, an individual begins inquiry into the very nature of the link between the Perceiver and perception the mind is disconnected from external objects and there arises the understanding of the Perceiver itself.

Relationships are the real test of whether we actually understand ourselves better.

There are eight components of Yoga. These are: yama, our attitudes toward our environment. niyama, our attitudes toward ourselves. āsana, the practice of body exercises. prāṇāyāma, the practice of breathing exercises. pratyāhāra, the restraint of our senses. dhārāna, the ability to direct our minds. dhyāna, the ability to develop interactions with what we seek to understand. samādhi, complete integration with the object to be understood.

The breath relates directly to the mind and to our prāṇa, but we should not therefore imagine that as we inhale, prāṇa simply flows into us. This is not the case. Prāṇa enters the body in the moment when there is a positive change in the mind.