Chapter-2, Sutra 55

Patanjali Yogasutra 2.55

(Pratyahara)

ततः परमा वश्यतेन्द्रियाणाम्॥

"From that (mastery of pratyahara), the supreme control over the senses is attained."

In this Sutra, Patanjali describes the ultimate result of practicing pratyahara, the withdrawal of the senses from external objects. The term "ततः" (tatah) refers to the consequence of pratyahara, while "परमा वश्यता" (parama vashyata) 

means "supreme control" or "perfect mastery." "इन्द्रियाणाम्" 

(indriyāṇām) refers to the senses. Together, the Sutra indicates that by mastering pratyahara, one

achieves complete mastery over the senses.

Pratyahara is the fifth limb of the eight-fold path (Ashtanga Yoga) in Patanjali's system. It serves as the transition from the external practices (yamas, niyamas, asana, pranayama) to the internal ones (dharana, dhyana, samadhi). In this stage, the practitioner learns to withdraw the mind from external stimuli, preventing the senses from leading it astray. Instead of being influenced by sensory distractions, the mind becomes focused and directed inward. This is not suppression of the senses but a state where they no longer dominate the mind.

Achieving this state of control over the senses is crucial for progressing towards Higher States of meditation and Consciousness. When the senses are fully mastered, the mind is no longer pulled outward by sensory desires, allowing for deeper introspection and the cultivation of inner peace. This control marks a significant milestone in the journey towards enlightenment, enabling the practitioner to advance toward the subtler aspects of yoga like dharana (concentration), dhyana (meditation), and samadhi 

(absorption).

Comparison with Other Vedic Texts:

Bhagavad Gita 2.58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

"When, like the tortoise that withdraws its limbs from all sides, a person withdraws his senses from sense-objects, his wisdom becomes steady."

This verse from the Bhagavad Gita draws a parallel with the concept of pratyahara. It compares the withdrawal of the senses to a tortoise retracting its limbs, symbolizing control over sensory desires. The steadiness of wisdom mentioned here is a result of sensory mastery, much like Patanjali’s emphasis on the importance of pratyahara for attaining control over the mind. Both texts highlight the idea that True Wisdom and Self-Realization are possible only when the mind is no longer distracted by external objects.

Katha Upanishad 2.1.1

पराञ्चि खानि व्यतृणत्स्वयम्भूः

तस्मात्पराङ्पश्यति नान्तरात्मन्।

कश्चिद्धीरा: प्रत्यगात्मानमैक्षद्

आवृत्तचक्षुरमृतत्वमिच्छन्॥

"The Self-existent (Brahman) has created the senses to go outward. Therefore, man looks outward, not within himself. Some wise men, desiring immortality, turn their gaze inward and perceive the Inner Self."

This verse emphasizes the natural tendency of the senses to seek outward experiences. It highlights the challenge of sensory control and the importance of turning the mind inward to Realize the Self. In a similar way to Patanjali's teaching, the Katha Upanishad points to the practice of sense withdrawal as a means to achieve higher wisdom and immortality (amritatva). Both stress that mastery over the senses is necessary for spiritual growth.

Yoga Vashishta 5.78.2

इन्द्रियाणि हि मृग्यन्ते वशीकृत्येन्द्रियाण्यपि।

मनसाप्यर्थनिर्बन्धो यत्नेन विवर्जयेत्॥

"Having controlled the senses, one should still strive to remove the attachments of the mind to objects with effort."

The Yoga Vashishta also stresses the importance of sense control but adds that even after mastering the senses, one must continue to purify the mind of attachment. This complements Patanjali’s teaching in that pratyahara is only the first step. The Yoga Vashishta emphasizes that mastery over the mind is the next level beyond sensory control, indicating that true liberation comes when both the senses and the mind are free from external influences.

In conclusion, Patanjali’s sutra on pratyahara resonates deeply with other key texts, all of which recognize sensory mastery as an essential step toward self-realization and spiritual liberation.

End of Chapter-2, Sadhana Pad 

Chapter-2, Sutra 54

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.