Patanjali Yogasutra 2.54
(Pratyahara)
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः
“When the senses withdraw themselves from their respective objects and imitate the nature of the mind, this is called Pratyahara.”
In this Sutra, Patanjali defines
Pratyahara, the fifth limb of Ashtanga Yoga, which involves the withdrawal of the senses.
The term "Pratyahara" can be broken down into "Prati," meaning "against" or "opposite," and "Ahara," meaning "food" or "input." In essence, Pratyahara is the withdrawal of the senses from external objects, directing them inward to avoid being fed by external stimuli. This is a critical step towards deeper states of concentration and meditation. The senses, which are usually drawn outward towards the sensory world, imitate the mind's nature, focusing inward.
The idea behind Pratyahara is that sensory withdrawal helps in quieting the mind and reducing distractions. By withdrawing from the external stimuli, the mind no longer reacts to the pull of sensory objects. This process allows the practitioner to gain mastery over the senses, preventing them from dictating thoughts and actions. Instead of being slaves to sensory experiences, the practitioner becomes the Master, controlling the flow of attention inward. This prepares the ground for deeper meditative practices like Dharana (concentration) and Dhyana (meditation).
Pratyahara can be understood as a transitional stage between the external practices like Asana
and Pranayama and the internal practices such as Dharana,
Dhyana, and Samadhi. In this state, the practitioner is aware of the senses but is no longer affected by them. The senses are compared to obedient servants, who follow the mind rather than wandering off on their own. It also symbolizes the beginning of true inward journey, where the mind no longer clings to the external world and prepares for higher states of spiritual evolution.
Swami Vivekanand said:
"These 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. These organs are identifying themselves with, and taking 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. 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, and 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 will be under his control. Then alone one begins to feel joy in being bom; then one can truthfully say, "Blessed am I that I was bom. " When that control of the organs is obtained, we feel how wonderful this body really is."
Comparison with Similar Verses from Other Vedic Texts
Katha Upanishad 1.3.10
इन्द्रियेभ्यः परं मनः मनसः सत्यं परं बु़द्धेः आत्मा महाँ परः।
महतः परमव्यक्तमव्यक्तात् पुरुषः परः।
"The mind is superior to the senses, the intellect is superior to the mind, and the Self is superior to the intellect. The unmanifest is higher than the great (intellect), and Purusha is beyond the unmanifest."
This verse from the Katha Upanishad emphasizes the hierarchy of control, where the mind is superior to the senses. Similar to Pratyahara, it shows that mastery over the senses can only be achieved through a higher faculty, namely the mind and intellect, ultimately leading towards the Realization of the Self (Atman). This establishes a profound correlation between sensory control and higher spiritual evolution.
Bhagavad Gita 2.58
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।
“When, like the tortoise which withdraws its limbs from all sides, a person withdraws their senses from the sense objects, their wisdom becomes steady.”
In this verse, Lord Krishna compares the withdrawal of the senses to a tortoise withdrawing its limbs. This is closely aligned with the concept of Pratyahara, where the senses are turned inward and detached from the external objects. By withdrawing from sensory temptations, the individual becomes established in wisdom and remains unaffected by distractions.
Yoga Vashishta 6.1.32
इन्द्रियाणामयं बन्धो यद्विषयेषु लीलया।
विषयैर्मुक्त्ययं मोक्षो ह्यिन्वाणां नियन्त्रणा।।
"The bondage of the senses is their play in the objects of the world. Liberation lies in the control of the senses and freedom from their objects."
This verse from the Yoga Vashishta reflects the essential teaching of Pratyahara, where the senses' engagement with external objects causes bondage, and liberation is achieved when the senses are controlled and freed from their attachment to the objects of desire. This shows that true freedom and mastery are obtained through Pratyahara, leading towards spiritual liberation.
The concept of Pratyahara in the Yoga Sutras is about turning the senses inward and reducing their attachment to the external world. It aligns with similar teachings from the Katha Upanishad, Bhagavad Gita, and Yoga Vashishta, which all emphasize the importance of mastering the senses to achieve higher spiritual wisdom and freedom. The idea that wisdom and liberation come from sensory control is a common theme in Vedic philosophy, making Pratyahara a vital practice for spiritual seekers on the path to enlightenment.
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