Verse 33
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ॥33॥
The mind becomes purified by cultivation of feelings of friendship, mercy, gladness and indifference respectively towards happy, unhappy, good and evil creatures.
Verse 34
प्रच्छर्दनविधारणाअभ्यां वा प्राणस्य ॥३४॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ॥34॥
By throwing out and restraining the Breath the mind may also be calmed.
Mind becomes happy and clear by being friendly, compassionate, delighted and ignorant towards happy, sad, holy spirits and sinners respectively.
On daily basis we deal with four types of people in this world.
Happy
Sad
Sadhus/Saints
Sinners
Dealing with them a man unknowingly becomes happy or unhappy. Behaviour also has its own science and first of all the Maharshi has shared this science in this sutra. This science is called sarvbhaumik/universal and is equally applicable to all.
Whenever the topic ‘how to attain happiness of mind’ will be discussed, this sutra of Maharshi’s will be mentioned first of all. According to this Sutra you will be faced with four types of people in this world and you have to behave in a specific way with each type.
👉🏻Friendly behaviour with happy looking people
👉🏻Feeling of kindness for miserable looking people
👉🏻Feeling of delight for Sadhus
👉🏻Feeling of indifference for wicked people who are involved in wickedness.
The word used in this verse is, Prana. Prana is not exactly breath. It is the name for the energy that is in the universe. Whatever you see in the universe, whatever moves or works, or has life, is a manifestation of this Prana. the sum-total of the energy
displayed in the universe is called Prana.
This Prana, before a cycle begins, remains in an almost motionless state, and when the cycle begins this Prana begins to manifest itself. It is this Prana that is manifested as motion, as the nervous motion in human beings or animals, and the same Prana is manifesting as thought, and so on.
The whole universe is a
combination of Prana and Akasa; so is the human body. Out of Akasa you get the different materials that you feel, and see, and out of Prana all the various forces.
Now this throwing out and restraining the Prana is what is called pranayama.
He means that you simply throw the air out, and draw it in, and hold it for some time, that is all, and by that, the mind will become a little calmner.
The Chitta, the mind-stuff, is the engine which draws in the Prana from the surroundings, and manufactures out of this Prana the various vital forces.
First of all the forces that keep the body in preservation, and lastly thought, will, and all other powers.
By this process of breathing we can control all the various motions in the body, and the various nerve currents that are running through the body.
First we begin to recognise them, and then we slowly get control over them.
Now these later Yogis consider that there are three main currents of this Prana in the human body.
One they call Ida, another Pingala, and the third Susumna. Pingala, according to them, is on the right side of the spinal column, and the Ida is on the left side, and in the middle of this spinal column is the Susumna.
Verse 34 says the thread of breath and mind. Fluctuation of mind is related to change in rate of breath ... when breath turns into sushumna nadi mind is made to calm and establish in tranquility
Flow of breath when in ida and pingala = samsara.
When directed to sushumna, mind turns inward and self is realized
PATANJALI YOGA SUTRAS
