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rechaka (expelling the breath out), and kumbhaka (retaining the breath), the suspension of breath results. However, it should be noted that to practice pranayama to the extent of breath suspension is a very difficult task. With suspension of the breath, the mind is perfectly concentrated.
Section 60 deals with the effects of concentration of the mind. Meditation is a much easier means of attaining suspension of breath than pranayama.
In the initial stages of dhyana (absolute concentration), pratyahara (1) is practiced. Through the means of pratyahara, the mind is brought back repeatedly to the focal point. By this constant practice of pratyahara, one is eventually able to concentrate for a short period on the focal point. This state of concentration is called dharana (steadiness of concentration or absorption). When absorption is maintained for longer and longer periods of time, then it is dhyana (absolute concentration). Then in this state of dhyana, one is able to grasp the streams of spiritual Sounds (described in section 60) and finally achieves samadhi (Unity). Drshti Yoga (Yoga of Vision, inner Light) will greatly facilitate pratyahara and dharana. Drshti Yoga is explained in detail in section 59.
95. In the states of waking and dreaming, the vision and respiration are active as well as the mind. In deep sleep, vision and mind become inactive; however, respiration continues to be active.
Through these natural occurrences it is understood that when the vision is active so also is the mind; and when the vision is inactive the mind becomes inactive.
1. Pratyahara means to bring back. Bringing the mind from the worldly objects to the focal point in meditation.
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