Sūtra 2.50

Sanskrit text, Unicode transliteration and English translation of Sūtra 2.50:

बाह्याभ्यन्तरस्तम्भवृत्तिर् देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥ २.५० ॥

bāhyābhyantarastambhavṛttir deśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ || 2.50 ||

bāhya—external, ābhyantara—internal, stambha—total restraint. vṛttiḥ—manifestation, deśa—place. kāla—time, saṅkhyā—number, by these three. paridṛṣṭaḥ—regulated, dīrgha—long. sūkṣmaḥ—and subtle.

50. Manifestation as external, internal and total restraint is regulated by place, time and number; and thus it becomes long-induration and subtle.—101.

The Sankhya-pravachana commentary of Vyasa

[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya-pravacana, Vyāsabhāṣya or Yogabhāṣya]

[Sanskrit text for commentary available]

And that manifests as external, internal and total restraints, is regulated by time, place and number; is of long duration and subtle. The cessation of the motion of breath which precedes expiration is external. The cessation of the motion of breath which precedes inspiration is internal. The third manifests total restraint where cessation of both these motions takes place by a single effort. As water thrown on a heated stone shrivels up from all sides, so do both cease simultaneously. All these three are regulated by place. So much of space is occupied by it. Also are they regulated by time. The meaning is that they are measured by ascertaining the seconds of their duration. They are also regulated by number. The first cessation is for so many, the second for so many, and similarly the third. Similarly it is thus mild, thus middling and thus intense. Thus it is regulated by number. This verily thus practised becomes long induration and subtle.—101.

The Gloss of Vachaspati Mishra

[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]

He introduces the aphorism by describing the three descriptions of Prāṇāyāma:—‘And that manifests as external, internal and total restraint; is regulated by time, place and number; is of long duration and subtle? The word Vṛtti ‘manifestation’ is related to all the three. He describes the Recaka:—‘That which precedes expiration.’ Describes the Puraka:—‘That which precedes inspiration? Describes the Kumbhaka:—‘The third, &c? Renders the same plainer:—‘Where the cessation of both inspiration and expiration takes place simultaneously by a single effort of restraint, not that it stands in need of restraining effort which is the culmination of the effort of inspiration, nor that it stands in need of the restraining effort which culminates in the effort of expiration. On the other hand, as water thrown on a heated stone shrivels upon all sides as it is being dried up, so also the air running in or out ceases its action by a strong effort of restraint, and stays in the body reduced to a state of greater than ordinary tenuity. It does not fill in and is not, therefore, Puraka. Nor does it go out and is not, therefore, Recaka.

In the external the limit of space is measured in a place free from wind by the effect upon straw or a piece of cotton wool, by a yard or foot-rule or by the hand. Similarly, in the internal it is measured by the sensation of touch at the spies of feet or at the forehead, slight like the touch of an ant.

A ‘second’ (kṣaṇa) is the fourth part of the period of time taken by the act of shutting the eyes. It is measured by ascertaining the seconds of duration.

A ‘mātrā’ (measure) is the time which is taken up by thrice turning up one’s hand over one’s knee and then snapping the fingers once.

Measured by thirty-six such mātrās is the first attempt (udghāta) which is mild. Twice that is the second, which is middling. Thrice that is the third which is intense. This is the Prāṇāyāma as measured by number. It is described:—Thus is it measured by number, &c.

The time taken by the inspiration and expiration of a healthy man is the same as that which is measured by snapping the fingers, as described, after turning the hand thrice over the knee.

The first attempt when carried to its completion is said to be conquered or mastered. The time is intended to be described by so many inspirations and expirations. They are practically the same.

This Prāṇāyāma becomes of long duration when it takes up greater space and time, being daily practised and being increased in succession of a fortnight, a day, &c. It is subtle, because it is known by very subtle trance (samādhi) not because it becomes weak.—50.