Chapter-2, Sutra 53

Patanjali Yogasutra 2.53

धारणासु च योग्यता मनसः ||२.५३||

"And the mind becomes fit for concentration (dharana)."

In this Sutra, Patanjali addresses the culmination of the practice of pranayama, which leads to the preparedness of the mind for 

dharana - concentration. The practice of pranayama helps to calm the fluctuations of the mind and body, leading to mental clarity and focus. Here, Patanjali emphasizes that the regular practice of pranayama not only purifies the mind but also prepares it for higher stages of yoga, such as dharana, dhyana 

(meditation), and samadhi (absorption).

The word yogyata in the Sutra is of particular importance. It refers to the fitness or readiness of the mind. This readiness is not simply about the absence of distractions but a deeper mental steadiness that allows for continuous concentration on a single point or object. As a result of pranayama, the mind sheds its habitual tendencies to wander and instead becomes more centered. This Sutra marks the transition from the preparatory practices of yoga to the deeper, more meditative aspects where the mind is capable of focused attention without distraction.

The relationship between 

pranayama and dharana illustrates the stepwise progression of the eightfold path of yoga. Before one can achieve the state of deep meditation or contemplation (dhyana), the mind must first be disciplined and focused. This focus is cultivated through sustained practice, showing that the control of the breath directly affects the control of the mind. Patanjali highlights the importance of a clear and calm mind as the foundation for more profound spiritual practices.

Context from Other Vedic Texts

A similar concept regarding mental clarity and preparation for concentration can be found in the Katha Upanishad 2.3.10

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥

"When the five senses, along with the mind, remain still, and the intellect is no longer active, that, they say, is the highest state."

This verse from the Katha Upanishad reflects a similar understanding of the mind's readiness for deep concentration or meditative absorption. It speaks of a state where the senses and the intellect are fully controlled, resulting in mental stillness, a prerequisite for attaining higher states of Consciousness. The control of the mind and senses prepares one for the Ultimate Realization, similar to how 

pranayama in Patanjali's Yoga Sutras prepares the mind for dharana.

Another parallel can be drawn from the Yoga Vashishta 3.6.37

 

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥

"The mind alone is the cause of both bondage and liberation. When attached to sense objects, it leads to bondage, and when free from them, it leads to liberation."

This verse from the Yoga Vashishta elaborates on the critical role of the mind in both bondage and liberation. A mind attached to external objects is distracted and unfocused, making meditation and concentration impossible. However, a mind that is detached and free from the pull of sensory experiences becomes capable of deep focus, similar to Patanjali's explanation of how pranayama 

leads to the fitness of the mind for concentration.

Lastly, the Bhagavad Gita 6.13 also discusses the control of the mind in relation to meditation:

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥

"Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose, without looking in any direction."

In this verse from the Bhagavad Gita, there is a clear instruction on the posture and focus required for meditation. This emphasis on physical and mental stillness aligns with Patanjali’s teachings on the importance of preparation and readiness before engaging in deeper meditative practices like dharana. By stabilizing the body and focusing on a single point, the practitioner creates a conducive environment for the mind to become still and concentrated.

These verses from various texts emphasize the universal understanding across different schools of thought in Indian philosophy about the importance of preparing the mind for concentration through discipline, detachment, and control of both the body and senses.

Chapter -2, Sutra 52

Patanjali Yogasutra 2.52

(Effect of Pranayama)

ततः क्षीयते प्रकाशावरणम् ॥२.५२॥

"Then, the veil that covers the light is destroyed."

This verse refers to the result of practicing pranayama, which is elaborated upon in the preceding verses. It results in removal of the obstacles that cloud one's perception and Consciousness. 

The term "प्रकाशावरणम्" (Prakāśa-āvaraṇam) translates to the "veil that covers the light," where "light" symbolizes Inner Knowledge, Wisdom, or the Self 's Pure Consciousness. The verse suggests that through sustained practice of pranayama, this veil, which obscures clarity and perception, gradually diminishes.

Patanjali is indicating that once this veil is removed, the mind's obscurations - caused by distractions, ignorance, and emotional turbulence - start dissolving. This process allows the practitioner to access deeper states of mental clarity and insight, unhindered by past conditioning or unconscious impulses. In a metaphysical sense, "light" represents the innate Knowledge of the True Self or the Awareness that shines forth when ignorance is removed.

Further, this verse implies a state of purified Consciousness where the practitioner begins to experience life in a more lucid, transparent, and insightful manner. The result of removing this veil is not just an intellectual understanding, but an experiential Realization of Reality. This "unveiling" of the light suggests a transition towards higher states of meditation, eventually leading to samadhi (absorption).

Swami Vivekanand said:

"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."

Context from Other Vedic Texts:

Katha Upanishad 2.2.15

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः। तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥

"There, the sun does not shine, nor the moon and stars, nor the lightning, nor fire like this. After Him, all other things shine; by His light, all these are lighted."

This verse from the Katha Upanishad, much like Patanjali’s verse, talks about a Light beyond the physical world. The Upanishad highlights the supreme consciousness or Brahman, which is self-luminous. The removal of ignorance or the veils of maya (illusion) allows one to perceive this light, which is the source of all illumination. Both Patanjali and the Katha Upanishad emphasize the role of clearing away veils (ignorance, distractions) to uncover the Inner Light of True Knowledge.

Mundaka Upanishad 2.2.10

दिव्यो ह्य् अमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः। अप्राणो ह्यमानाः शुभ्रोऽक्षरात् परतः परः ॥

"The Self is pure, without form, external and internal, unborn, without breath, without mind, radiant, and transcendent beyond the imperishable."

This verse from the Mundaka Upanishad presents a description of the Supreme Self as radiant and Pure, similar to the Inner Light referenced in Patanjali’s Sutra. The Mundaka Upanishad encourages practitioners to transcend material limitations and veils, unveiling the pure, radiant self that exists beyond breath and mind. The idea of light as a metaphor for the soul’s true essence is present in both texts, illustrating the common spiritual thread of uncovering layers of ignorance.

Yoga Vashishta 6.1.52

मन एव हि संसारः कारणं बन्धमोक्षयोः। मनः क्लृप्तं जगत्सर्वं मन एव प्रसारितम्॥

"The mind alone is the cause of bondage and liberation. The entire universe is but an expansion of the mind."

The Yoga Vashishta aligns closely with Patanjali’s teachings, asserting that the mind is the key to both ignorance (bondage) and enlightenment (liberation). By controlling and purifying the mind, particularly through practices like pranayama, the veils obscuring knowledge can be removed. Both texts emphasize the critical role the mind plays in unveiling the true nature of reality, reflecting a universal theme across many Vedic traditions.

Patanjali’s verse 2.52 and the associated comparison verses from the Upanishads and the Yoga Vashishta highlight a shared belief in the removal of ignorance or veils that obscure the light of True Knowledge. The practice of pranayama in Patanjali’s system and the purification of the mind in the Upanishadic context both aim to reveal the innate, luminous self that transcends physical limitations and leads to spiritual liberation.

Chapter-2, Sutra 51

Patanjali Yogasutra 2.51

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः || 2.51 ||

"The fourth type of Pranayama transcends both external and internal objects."

In this Sutra, Patanjali introduces the fourth type of Pranayama beyond the more commonly known practices of regulating the breath. The previous types of Pranayama 

focus on controlling the breath's movement either externally (exhalation), internally (inhalation), or the cessation of both (retention). However, this fourth stage transcends these physical movements of breath and enters a more profound state, where the practitioner is no longer focused on the external (bahya) or internal (abhyantara) aspects of breathing. It is a meditative state that surpasses the physical realm and relates to withdrawing attention from the breath itself, leading to heightened awareness and a deeper connection with the subtle energy within.

This Sutra emphasizes the gradual refinement of breath control, where the practitioner goes beyond mechanical breath manipulation and instead reaches a state of inward absorption. As Patanjali explains, the mind becomes free from the distractions of external or internal stimuli, focusing solely on the stillness that arises when one is no longer bound by the process of breathing. This state is often described as 

Kevala Kumbhaka, the breathless state, where breathing becomes automatic, and the body operates without conscious effort. It marks the beginning of higher spiritual awareness, moving the practitioner closer to samadhi, the ultimate goal of yoga.

The transcendence of both internal and external breath also symbolizes a deeper withdrawal of the senses (Pratyahara) and indicates that the practitioner is moving beyond the distractions of the physical body. The focus shifts to the more subtle levels of Consciousness, preparing the yogi for meditation and absorption into the higher states of existence. This practice helps in quieting the mind and is an important step in the yogic journey toward Kaivalya. The ability to go beyond physical breath control reflects mastery over both body and mind, paving the way for further spiritual growth.

Contextual Comparisons with Similar Verses:

Yoga Vashistha 6.1.4.22

यदा मनो निरुद्धं स्यात्प्राणायामस्य योगतः ।

तदा स्वात्मनि तिष्ठन्तं योगिनं ब्रह्म शाश्वतम् ॥

"When the mind is restrained through the practice of Pranayama, the yogi remains in the Self, attaining the eternal Brahman."

This verse from the Yoga Vashistha reinforces the idea presented in Patanjali's sutra, where the regulation of breath leads to a state beyond the physical. In this state, the yogi's Consciousness settles in the Self, which is synonymous with Brahman, the Ultimate Reality. Like Patanjali's description of the fourth type of Pranayama, this state transcends ordinary breath control and results in inner stillness and spiritual unity with the eternal.

Mundaka Upanishad 3.2.6

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।

तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥

"When the Seer beholds the golden-hued creator, the Lord, the Purusha, the source of Brahman, the wise man, having shaken off all merits and demerits, becomes free from all taints and reaches the Supreme State of Equality."

Although this verse is not directly about Pranayama, it emphasizes the transcendence achieved when one surpasses the dualities of external and internal experiences, similar to the fourth stage of Pranayama described by Patanjali. The yogi who moves beyond physical breath control and worldly distractions reaches the Ultimate Realization of the Supreme, where dualities such as merit and demerit fall away.

Bhagavad Gita 5.27-28

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥

"Shutting out all thoughts of external enjoyment, with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire, fear, and anger, always lives in freedom."

This verse describes a similar process of internalizing one’s focus by regulating the breath and shutting out external distractions, aligning closely with the state described in Patanjali's fourth type of Pranayama. The Bhagavad Gita suggests that breath control is essential in calming the mind and senses, which leads to Realization, just as the transcendence of breath in Patanjali's sutra leads to deeper spiritual awareness and freedom from worldly attachments.

Through these comparisons, we see a consistent theme in Vedic and yogic literature: mastering the breath and transcending the physical aspects of practice is a key step toward Ultimate Self-Realization.

Chapter-2, Sutra 50

Patanjali Yogasutra 2.50

(Pranayama)

बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः || 2.50 ||

"The modifications of breath are external (bahya), internal (abhyantara), and retained (stambha); these are regulated by control over place (desha), time (kala), and number (samkhya), and become subtle and prolonged."

In this Sutra, Patanjali is elaborating on the practice of pranayama, which is the fourth limb of Ashtanga Yoga. The three primary forms of breath control mentioned are external (exhalation), internal (inhalation), and the holding or suspension of breath, known as stambha. These modifications of breathing are not arbitrary; they are to be regulated and observed with precision in terms of place (focus of attention), time (duration), and number (repetitions). Mastering these aspects leads to the breath becoming both prolonged 

(dirgha) and subtle (sukshma), indicating a high level of control over the vital energy (prana) in the body.

The practice of pranayama is seen as a critical step towards calming the fluctuations of the mind, which in turn leads to a deeper state of meditation. By focusing on the breath in terms of external, internal, and retained states, the practitioner gains control over both physical and mental processes. The subtlety mentioned here points to an advanced stage of practice where the breath becomes barely perceptible, a state associated with heightened awareness and stillness.

The control of desha (place), 

kala (time), and sankhya 

(number) is key to achieving the deeper benefits of pranayama. 

When pranayama is practiced with these considerations in mind, it leads to profound calmness, preparing the practitioner for meditation and eventually for the deeper stages of samadhi. The verse emphasizes that pranayama is not just a physical exercise but a mental and spiritual practice, involving mindfulness and concentration at every stage.

Swami Vivekanand said:

"The three sorts of motion of this 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 on motion, and how many seconds to keep another. The result of this Pranayama is Udghata, awakening the Kundalini."

Comparison with Other Vedic Texts

Verse from the Yoga Vashishta 

(Prana and its Control):

प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत् |  

अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः ||

"With the proper practice of pranayama, all diseases are eradicated; but with incorrect practice, all diseases can arise."

This verse from the Yoga Vashishta also highlights the importance of controlled breath. 

It stresses the precision required in pranayama practice, similar to Patanjali's emphasis on regulating breath by place, time, and number. Improper practice, without awareness, can lead to negative outcomes, underscoring the need for mindful control.

Verse from the Bhagavad Gita 

(Breath Control in Meditation):

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे |  

प्राणापानगती रुद्ध्वा प्राणायामपरायणाः || 4.29 ||

"Others offer the outgoing breath into the incoming breath, and the incoming breath into the outgoing breath, thus practicing pranayama, they restrict the movement of both the incoming and outgoing breaths."

This verse from the Bhagavad Gita discusses the subtle regulation of prana, particularly how advanced yogis harmonize the inhalation and exhalation processes, a theme similar to Patanjali’s focus on the controlled and subtle breath in pranayama. The offering of one breath into another symbolizes the merging of dualities, pointing to the transcendental nature of advanced breath control.

The Prashna Upanishad 

(Breath as Vital Energy):

स इत्येव श्वासं प्राणं वायुमात्मानं प्रवेशयन्निनमिषत्तस्मादध्यक्षं वायवो भवति यदा सहानवमिमितः पराणयोः संहारो भवति तत्प्रयागं पुनर्नवे प्राणायामे परिमलापन्नस्य || 3.6 ||

"Breath is indeed the vital force, it enters the body with the inhalation and merges into itself with the exhalation. When one controls the process of inhalation and exhalation, the senses too are brought under control, and the mind attains tranquility."

This Upanishadic verse speaks to the core principle of pranayama: by controlling the breath, the practitioner can control the senses and mind. This resonates with Patanjali’s teaching of pranayama as a preparatory practice for meditation and mental calmness, bridging physical and spiritual practices through breath.

Chapter-2, Sutra 49

Patanjali Yogasutra 2.49

(Pranayama)

तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः

"When that (steady posture) is attained, control over the movements of inhalation and exhalation is Pranayama."

This Sutra introduces the concept of Pranayama, the regulation of breath in yoga practice. Patanjali explains that once a stable and comfortable posture (asana) is achieved, attention can shift towards controlling the breath. The breath's flow, characterized by inhalation (श्वास) and exhalation (प्रश्वास), is regulated through Pranayama, which involves deliberate cessation or modification of the natural rhythm of breathing. This form of regulation brings the practitioner into a deeper state of concentration, bridging the physical and mental aspects of yoga. Pranayama, therefore, is not merely about breathing exercises but about controlling the life force (prana) that sustains the body and mind.

The cessation of breath movement as described here points to an internalization process, where the mind becomes less distracted by external stimuli and more focused on internal awareness. In yoga philosophy, the breath is seen as a mirror of the mind—when the breath is calm and controlled, the mind follows suit. This practice of breath control prepares the mind for the higher stages of meditation (dhyana) and ultimately leads to samadhi, or the union with the Self. Hence, Patanjali presents Pranayama as a crucial step between asana (posture) and the more subtle practices that focus directly on the mind.

Pranayama is also a means of purifying the body and mind. By regulating the breath, the practitioner can eliminate impurities and restore balance to the body’s vital energies. In yogic philosophy, it is believed that irregular or shallow breathing patterns are connected to mental agitation and physical imbalances. Through consistent practice, the yogi gains mastery over these disturbances, allowing for a more refined experience of inner stillness. As Patanjali indicates in this Sutra, the successful mastery of Pranayama opens the door to further practices on the path to enlightenment.

Swami Vivekanand said:

"When the posture has been conquered, then this motion is to be broken and controlled, and 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 is what we seek to control in Pranayama. We begin by controlling the breath, as the easiest way of getting control of the Prana."

Comparative Verses from Vedic Texts

Taittiriya Upanishad 2.8.1

   

प्राणं देवा अनु प्राणन्ति मनुष्याः पशवश्च ये। प्राणो हि भूतानामायुः प्राणं न ऋचो धिताः॥

"The gods live by the breath, so do human beings and animals. Breath, indeed, is the life of beings, and all creatures are supported by breath."

This verse from the Taittiriya Upanishad emphasizes the vital role of breath (prana) in sustaining life. It is the same 

prana that Pranayama seeks to control. By regulating prana, a yogi aligns themselves with the fundamental life force that supports the universe, demonstrating the interconnectedness of breath and life in both personal and cosmic contexts.

Yoga Vashistha 6.1.18

   

प्राणायामेन युक्तस्य सर्वरोगक्षयो भवेत्। अयुक्ताभ्यासयोगस्य सर्वरोगसमुद्भवः॥

"Through the practice of Pranayama, all diseases are destroyed. Without proper practice, all diseases arise."

This verse from the Yoga Vashistha highlights the therapeutic benefits of 

Pranayama. In line with Patanjali's teaching, Pranayama purifies and balances the body’s energies, leading to physical and mental well-being. The Yoga Vashistha adds that improper or lack of Pranayama practice results in disease and imbalance, underscoring the importance of breath control in maintaining health.

Brihadaranyaka Upanishad 1.5.23

यथैव प्राणो हृदयं प्रविष्टो न शक्नोत्यन्तरं प्रवेष्टुमक्षिभ्यां वा वाक्समर्थः स्याद्वाचं वाऽऽत्मनोऽन्तरं च न प्रविष्टः स्यादपि तद्भवेत्।।

"Just as the breath enters the heart, and without it, the mind cannot function through the organs of speech or sight, similarly, the self cannot function without prana."

This verse from the Brihadaranyaka Upanishad emphasizes the importance of prana as the essential force that sustains bodily and mental functions. Patanjali’s Pranayama aligns with this philosophy by demonstrating how controlling prana through breath regulation not only purifies but also enhances the deeper aspects of consciousness, aligning the mind with the self.

These comparative verses show that the control of prana has been regarded as essential in both physical and spiritual contexts throughout the Vedic and Upanishadic traditions. Patanjali builds on this foundation by formalizing Pranayama as a key step in the path of yoga, bridging the physical practices of asana with the mental disciplines that lead to deeper meditation and Self-Realization.