ॐॐॐ
52nd and 53rd sutra of the sādhanapāda gives the end result, benefits of the practice of prāṇāyāma.
52nd sutra
त॒तः॒ क्षी॒य॒ते प्रकाशा॑वर॒णम् ॥ २.५२॥
Tataḥ kṣīyate prakāśāvaraṇam
Tataḥ then, kṣīyate dissolution, removal, disappearance, Āvaraṇam is cover, a sheet, a layer, covering, Prakāśa is a light, Prakāśāvaraṇam layers covering prakāśa are dissolved, kṣīyate. So by the practice of prāṇāyāma, dissolution of covering of the light, prakāśāvaraṇam. Kṣīyate is a very common word, dissolution, disappearance, gradually diminishing. Kṣīyate. Āvaraṇam is the cover. Tataḥ is of course then, after the, or then after the practice of prāṇāyāma. And the important dimension is to understand the word āvaraṇam, āvaraṇam are the covers. The covers here refers to various vṛttis which we have understood and remember, various vṛttis, varieties of functional modifications, they cover up the prakāśa, the puruṣa. And that is, those covers have been, will be removed. So the covers refers here in the form of varieties of karmāśayas, the pañcakleśas, the pañca vṛttis, ṣaḍripuḥ, various blocks in the mind, various emotional disturbances, the random thinking, the unfocused thinking and the various blocks which we have in our own mind and even at physical level. Lot of tightness, stiffness, so much of tensions, stresses, anxieties. So all the so called difficulties, varieties of problems, unable to overcome, all these things come under the āvaraṇam, that which covers the light. Ajñāna, avidyā, avidyā āvaraṇam, ajñāna āvaraṇam, vṛttis āvaraṇam, kleśas āvaraṇam, ṣaḍripu āvaraṇam, karmāśaya āvaraṇam, saṁskāras āvaraṇam - what a wonderful benefit, prāṇāyāma removes these āvaraṇams.
Just to understand a simple example, if there are huge sounds are there, we can't listen soft, dim, subtle sounds. If there are dazzling lights are there, we cannot notice soft, dim, sparkling, tingling lights, twinkling lights. These āvaraṇams are like those huge sounds and bright, brilliant, dazzling lights. When they are removed, the soft, subtle, fine, deep experiences are felt within the body. We will be able to recognize the deep nerve impulses from the tip of the toes to the top of the head region, from the tip of the fingertips of the palms to the back of the head whole body is full of various subtle, deep psycho neurological impulses and prāṇāyāma will be able to recognize, notice and feel that. Because the mind becomes quiet, serene and focused, so that āvaraṇams have gone. What is deep inside, unrecognized or unknown becomes known. Unexperienced comes into the realm of experience. The subtle things are felt because the gross are being removed, which is the tataḥ kṣīyate prakāśāvaraṇam.
All the yoga practitioners experience, they undergo these experiences that when prāṇāyāma practice becomes intense, deep, long, various subtle experiences are felt. It is not that they are all new, they are all hidden inside, but as the āvaraṇams have gone, the gross things have gone, or the mind becomes more subtle, more powerful, more focused. Because we know that prāṇa and mind, manas and prāṇa are interlinked, interdependent and interconnected. The disturbance in the prāṇa, mind gets disturbed and mind gets disturbed, prāṇa gets disturbed. So the cause of disturbances for the smooth, soft, harmonious flow of the prāṇa, all those obstructions, causes for distractions are removed. They are all the āvaraṇams. Then the prakāśa, the real experience is experienced. So this is one benefit of the practice of prāṇāyāma - Tataḥ kṣīyate prakāśāvaraṇam.
Then the second benefit of practicing prāṇāyāma, the end result is
धा॒र॒णासु च योग्यता॑ मन॒सः ॥ २.५३॥
Dhāraṇāsu ca yogyatā manasaḥ
The word is dhāraṇāsu, plural number. Dhāraṇā is singular, dhāraṇāsu is plural. Commonly easy to understand is concentration, but we shall see the more details of dhāraṇā in the third chapter. So concentrations or the capacity to concentrate, eligibility to concentrate that is the benefit of practicing the prāṇāyāma. Dhāraṇāsu ca yogyatā manasaḥ the mind gets capable, the mind becomes eligible, the mind transforms into a capable object for dhāraṇā. The mind gains capacity, the mind becomes perfect tool for the dhāraṇāsu, dhāraṇā yogyatā, that is importance. So prāṇāyāma practice is mandatory as per sutra for the dhāraṇā, because it prepares the mind, it makes up the mind, it transforms the normal mind into a fit instrument for the dhāraṇā. Yogyatā is that fitness, that capacity, eligibility, eligible for dhāraṇā. Dhāraṇāsu, that is plural. So lot of interpretations have been there. Many commonly understood normal interpretation is because the word is plural, dhāraṇāsu, concentrations for various types of concentrations, prāṇāyāma is useful, various methods of concentrations. But we should be very clear when we study the next sutras. Dhāraṇāsu, the plural is used because various, many number of distractions while the mind is focusing on one object. Manas, when it is in the process of dhāraṇā, when it is in dhāraṇā state, there will be, there may be so many varieties, number of pratyayās. And that various, many number of experiences, that is how the plurality has come. So plurality is not for the various objects and techniques of concentration. The dhāraṇāsu, the word, the plurality refers to connected to the various experiences of subjects at a particular moment of one and the same object or the subject of dhāraṇā. There is no change in the subject or object of dhāraṇā. But on one subject or one object, when the mind, the manas, is in the process of dhāraṇā, what are all the various pratyayās, experiences come, mind will be fit to handle. So during the stage of dhāraṇā, pratyayās will be more, that experiences will be more. That is why the word is used as plural. So dhāraṇāsu ca yogyatā manasaḥ, the mind will be able to focus, concentrate, will not get distracted, disturbed. The capacity, the ability, capability and eligibility to hold on to one, in spite of various disturbances, various experiences, pratyayās, still the mind continues to be holding on to one, that is dhāraṇā. And su is the plurality of the various experiences and the pratyayās. So it is not various techniques, it is not many techniques, it is not many dhāraṇās. In one process, on one object, on one subject, while the mind is in that particular process, the many obstacles, the many experiences which come, the su refers to it. So ultimately the prāṇāyāma practice gives two important benefits: kṣīyate prakāśāvaraṇam, dhāraṇāsu ca yogyatā manasaḥ. A beautiful sutra to improve concentration, to improve focusing practice prāṇāyāma. Prāṇāyāma enhances focusing capability, focusing capacity of the mind. The distractions will be reduced. If distractions are there, that focusing capacity of the mind increases because of prāṇāyāma. That is why whenever we feel disturbed, distracted, unable to focus and concentrate, perform prāṇāyāma. That will calm down the mind and put it on the track, on one particular direction. That is the importance of practice of prāṇāyāma. Let us see the further sutras.
Om Śāntiḥ Śāntiḥ Śāntiḥ.
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/r37EF5Gv5F4?si=O-oC6QRseKEiYDDg
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
