47. By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
We can make the seat firm by thinking of the infinite. We cannot think of the Absolute Infinite, but we can think of the infinite sky.
48. Seat being conquered, the dualities do not obstruct.
The dualities, good and bad, heat and cold, and all the pairs of opposites, will not then disturb you.
49. Controlling the motion of the exhalation and the inhalation follows after this.
When posture has been conquered, then the motion of the Prana is to be broken and controlled. Thus we come to Pranayama, the controlling of the vital forces of the body. Prana is not breath, though it is usually so translated. It is the sum total of the cosmic energy. It is the energy that is in each body, and its most apparent manifestation is the motion of the lungs. This motion is caused by Prana drawing in the breath, and it is what we seek to control in Pranayama. We begin by controlling the breath, as the easiest way of getting control of the Prana.
50. Its modifications are either external or internal, or motionless, regulated by place, terns, and number, either long or short.
The three sorts of motion of Pranayama are, one by which we draw the breath in, another by which we throw it out, and the third action is when the breath is held in the lungs, or stopped from entering the lungs. These, again, are varied by place and time. By place is meant that the Prana is held to some particular part of the body. By time is meant how long the Prana should be confined to a certain place, and so we are told how many seconds to keep one motion, and how many seconds to keep another. The result of this Pranayama is Udghâta, awakening the Kundalini.
51. The fourth is restraining the Prana by reflecting on external or internal object.
This is the fourth sort of Pranayama, in which the Kumbhaka is brought about by long practice attended with reflection, which is absent in the other three.
52. From that, the covering to the light of the Chitta is attenuated.
The Chitta has, by its own nature, all knowledge. It is made of Sattva particles, but is covered by Rajas and Tamas particles, and by Pranayama this covering is removed.
53. The mind becomes fit for Dharana.
After this covering has been removed, we are able to concentrate the mind.
54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
The organs are separate states of the mind-stuff. I see a book; the form is not in the book, it is in the mind. Something is outside which calls that form up. The real form is in the Chitta. The organs identify themselves with, and take the forms of, whatever comes to them. If you can restrain the mind-stuff from taking these forms, the mind will remain calm. This is called Pratyahara.
55. Thence arises supreme control of the organs.
When the Yogi has succeeded in preventing the organs from taking the forms of external objects, and in making them remain one with the mind-stuff, then comes perfect control of the organs. When the organs are perfectly under control, every muscle and nerve will be under control, because the organs are the centres of all the sensations, and of all actions. These organs are divided into organs of work and organs of sensation. When the organs are controlled, the Yogi can control all feeling and doing; the whole of the body comes under his control. Then alone one begins to feel joy in being born; then one can truthfully say, “Blessed am I that I was born.” When that control of the organs is obtained, we feel how wonderful this body really is.
We have now come to the chapter in which the Yoga powers are described.
1. Dhâranâ is holding the mind on to some particular object.
Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and keeps itself in that state.
2. An unbroken flow of knowledge in that object is Dhyâna.
The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time, it is called Dhyana (mediation).
3. When that, giving up all forms, reflects only the meaning, it is Samâdhi.
That comes when in meditation the form or the external part is given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form — that state of Dhyana is called Samadhi.
4. (These) three (when practiced) in regard to one object is Samyama.
When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind.
5. By the conquest of that comes light of knowledge.
When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on. This Samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things.
6. That should be employed in stages.
This is a note of warning not to attempt to go too fast.
7.