4,485
edits
Changes
Jump to navigation
Jump to search
Line 1:
Line 1: + + − + − + Line 9:
Line 11: − It is to be noted here that Pratyahara is primarily a condition of the senses (Indriya dharma). In Asana and Pranayama, the exterior layers of the mind-bdy relationship are brought under control. In Pratyahara, the senses are mastered.<ref name=":2">Swami Veda Bharati (2001), Yoga Sutras of Patanjali (Volume II Sadhana Pada), Delhi: Motilal Banarsidass Publishers Private Limited.</ref> + − + − It is a powerful way to master the mind, cultivate inner peace and boost one's focus and concentration. However, before learning to control one's senses, it is important to understand why it is required to do. Pratyahara is considered important in yoga helping the practitioner into Dharana (concentration), Dhyana (meditation) and eventually, to the goal of Samadhi (union with the Divine). By withdrawing the focus from the senses and the external environment, the mind can turn inward, deepening yogic practice. The main objective of Pratyahara is about training the mind to withdraw from the senses. Therefore, the prime benefits of Pratyahara include + Line 19:
Line 21: − + − −
Pratyahara (प्रत्याहारः) (view source)
Revision as of 12:50, 8 November 2022
, 12:50, 8 November 2022Editing
Pratyahara (Samskrit: प्रत्याहारः) refers to the 5th stage in the path of Ashtanga Yoga propounded by Maharshi Patanjali. It is preceeded by Yamas, Niyamas, Asanas and Pranayama and is followed by Dharana, Dhyana and Samadhi. The article provides an introduction to the concept and practice of Pratyahara and its benefits.
== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
Yoga is a discipline to improve or develop one's inherent power in a balanced manner. It guides and offers the means to attain complete self-realization. The literal meaning of the Samskrit word yoga is 'to enjoin'. Yoga can therefore, be defined as a means of uniting the individual atman with the universal brahman.<ref name=":0">Yoga - Level B ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_B/Yoga/Yoga_(Level-B)_ch-4-final.pdf Chapter 4]), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.</ref>
Yoga is a discipline to improve or develop one's inherent power in a balanced manner. It guides and offers the means to attain complete self-realization. The literal meaning of the Samskrit word yoga is 'to enjoin'. Yoga can therefore, be defined as a means of uniting the individual atman with the universal brahman.<ref name=":0">Yoga - Level B ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_B/Yoga/Yoga_(Level-B)_ch-4-final.pdf Chapter 4]), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.</ref> Maharshi Patnajali through his Yoga Sutras establishes an eightfold path towards this goal that is termed as Samadhi. And Pratyahara is the 5th step in this path known as Ashtanga Yoga.
== प्रत्याहारः ॥ Pratyahara ==
== प्रत्याहारः ॥ Pratyahara ==
The term Pratyahara is derived from the Samskrit words 'Prati' meaning ‘away’ or ‘against’ and 'ahara' meaning ‘nourishment’ or ‘food’. Therefore, the word literally denotes a withdrawal from what nourishes the senses. In other words, Pratyahara means ‘withdrawal of the senses’.<ref name=":0" /> The Yoga Sutras describe Pratyahara as, <blockquote>स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥५४॥<ref name=":1">Patanjala Yoga Darshana, [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8 Pada 2 (Sadhana Pada)]</ref> svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ ॥54॥ </blockquote>Meaning: When the senses cease conjunction with the objects in their realm, they thereby become, as it were, assimilated with chitta's nature. And that is called Pratyahara.
The term Pratyahara is derived from the Samskrit words 'Prati' meaning ‘away’ or ‘against’ and 'ahara' meaning ‘nourishment’ or ‘food’. Therefore, the word literally denotes 'a withdrawal from what nourishes the senses'. In other words, Pratyahara means ‘withdrawal of the senses’.<ref name=":0" /> The Yoga Sutras describe Pratyahara as, <blockquote>स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥५४॥<ref name=":1">Patanjala Yoga Darshana, [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8 Pada 2 (Sadhana Pada)]</ref> svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ ॥54॥ </blockquote>Meaning: When the senses cease conjunction with the objects in their realm, they thereby become, as it were, assimilated with chitta's nature. And that is called Pratyahara.
Explaining this further, when the senses are in the state of non-contact with their objects, they simply remain themselves in their own form and nature (ie. svarupa). And because the senses have broken contact with their objects, the chitta too can no longer contact the sense-objects. It now dwells as itself, in its own form and nature (svarupa). The senses then in non-contact with their objects turn towards such a stilled chitta and thereby somewhat resemble the state (svarupa) of the chitta. Such a control of senses together with that of the chitta is Pratyahara.
Explaining this further, when the senses are in the state of non-contact with their objects, they simply remain themselves in their own form and nature (ie. svarupa). And because the senses have broken contact with their objects, the chitta too can no longer contact the sense-objects. It now dwells as itself, in its own form and nature (svarupa). The senses then in non-contact with their objects turn towards such a stilled chitta and thereby somewhat resemble the state (svarupa) of the chitta. Such a control of senses together with that of the chitta is Pratyahara.
The word Pratyahara is also widely used in Yoga and Tantra literature to describe a special system of using the breath for withdrawal of the senses. These breathing practices do not come under Pranayama. The breath is used only as a pretext for connecting with the Vayu (the flow principle) in the Pranamaya Kosha. When the flow principle is channelised then it begins to touch the Manomaya Kosha and all the sensations and experiences of the senses, that were being carried along with the flow principle are merged into the becalmed mind.
The word Pratyahara is also widely used in Yoga and Tantra literature to describe a special system of using the breath for withdrawal of the senses. These breathing practices do not come under Pranayama. The breath is used only as a pretext for connecting with the Vayu (the flow principle) in the Pranamaya Kosha. When the flow principle is channelised then it begins to touch the Manomaya Kosha and all the sensations and experiences of the senses, that were being carried along with the flow principle are merged into the becalmed mind.
== प्रत्याहारस्य महत्त्वम् ॥ Importance of Pratyahara ==
Pratyahara is primarily a condition of the senses (Indriya dharma). In Asana and Pranayama, the exterior layers of the mind-body relationship are brought under control. In Pratyahara, the senses are mastered.<ref name=":2">Swami Veda Bharati (2001), Yoga Sutras of Patanjali (Volume II Sadhana Pada), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
It is a powerful way to master the mind, cultivate inner peace and boost one's focus and concentration. However, before learning to control one's senses, it is important to understand why it is required to do. Pratyahara is considered important in Yoga as it helps the practitioner progress to Dharana (concentration), Dhyana (meditation) and eventually, to the goal of Samadhi (union with the Divine). Because, by withdrawing the focus from the senses and the external environment, the mind can turn inward, deepening yogic practice. So, the main objective of Pratyahara is about training the mind to withdraw from the senses. Therefore, the prime benefits of Pratyahara include
* Allowing the mind to be peaceful so that good concentration can be developed.
* Allowing the mind to be peaceful so that good concentration can be developed.
* Helping to stay away from distraction or disturbance<ref name=":0" />
* Helping to stay away from distraction or disturbance<ref name=":0" />
Describing the effect of Pratyahara, the Yoga Sutra says, <blockquote>ततः परमा वश्यतेन्द्रियाणाम् ॥५५॥<ref name=":1" /> tataḥ paramā vaśyatendriyāṇām ॥55॥</blockquote>Meaning: Through Pratyahara the ultimate controllability of the senses is achieved.
Describing the effect of Pratyahara, the Yoga Sutra says, <blockquote>ततः परमा वश्यतेन्द्रियाणाम् ॥५५॥<ref name=":1" /> tataḥ paramā vaśyatendriyāṇām ॥55॥</blockquote>Meaning: Through Pratyahara the ultimate controllability of the senses is achieved.
So, when Pratyahara is practised the senses come under control and they no longer produce Vrttis of their respective realm. Even if they are pulled outwards by the force of forms and so forth, they no longer proceed in that direction.
So, when Pratyahara is practised the senses come under control and they no longer produce Vrttis of their respective realm. Even if they are pulled outwards by the force of forms and so forth, they no longer proceed in that direction. And the controlability here means untremulousness (nishchalata), total and final withdrawal from extending oneself into the sense-realms. Because only such a control serves as the means of realizing the direct validation of reality.<ref name=":2" />
And the controlability here means untremulousness (nishchalata), total and final withdrawal from extending oneself into the sense-realms. Because only such a control serves as the means of realizing the direct validation of reality.<ref name=":2" />
== अभ्यासः ॥ The Practice ==
== अभ्यासः ॥ The Practice ==