Difference between revisions of "Pratyahara (प्रत्याहारः)"
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== 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 | + | 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. |
| − | 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 | + | 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. | ||
| + | |||
| + | 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 | ||
* 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" /> | ||
| + | Furthermore, whatever the chitta mentates on internally, whether a form, sound, touch, etc. the senses become endowed with that very experience of sight, sound and so forth. Whereas formerly the senses conveyed the experience to the mind, now the mentation determines or induces their experiences. This is one of the results of perfecting the practice of Pratyahara.<ref name=":2" /> | ||
| + | |||
| + | 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. | ||
| + | |||
| + | 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 == | ||
| + | The prerequisite for the practice of Pratyahara is refinement of the chitta with Yamas, Niyamas, Asanas and Pranayama. Only when the chitti reaches the stage of being conquered and brought under control through Pranayama does the practice of Pratyahara begin. Because, that facilitates the practice of intentness and absorption (Samyama).<ref name=":2" /> | ||
| + | |||
The Practice of Pratyahara involves | The Practice of Pratyahara involves | ||
Revision as of 18:40, 7 November 2022
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.[1]
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’.[1] The Yoga Sutras describe Pratyahara as,
स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥५४॥[2] svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ ॥54॥
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.
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.
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.[3]
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
- Allowing the mind to be peaceful so that good concentration can be developed.
- Helping to stay away from distraction or disturbance[1]
Furthermore, whatever the chitta mentates on internally, whether a form, sound, touch, etc. the senses become endowed with that very experience of sight, sound and so forth. Whereas formerly the senses conveyed the experience to the mind, now the mentation determines or induces their experiences. This is one of the results of perfecting the practice of Pratyahara.[3]
Describing the effect of Pratyahara, the Yoga Sutra says,
ततः परमा वश्यतेन्द्रियाणाम् ॥५५॥[2] tataḥ paramā vaśyatendriyāṇām ॥55॥
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.
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.[3]
अभ्यासः ॥ The Practice
The prerequisite for the practice of Pratyahara is refinement of the chitta with Yamas, Niyamas, Asanas and Pranayama. Only when the chitti reaches the stage of being conquered and brought under control through Pranayama does the practice of Pratyahara begin. Because, that facilitates the practice of intentness and absorption (Samyama).[3]
The Practice of Pratyahara involves
- Reducing the physical stimuli as much as possible. This is crucial, especially at the beginning.
- Sitting comfortably on a chair, on the floor, or in any other comfortable position of one's choice except lying down as the posture may induce sleep. Because, Pratyahara is not relaxation, it is an exercise of awareness. And the idea is to remain conscious and not sleep.
- Closing the eyes and not moving the body or moving as little as possible for about 10 minutes.[1]
GENERAL GUIDELINES
• Gossips and negative talks should be avoided.
• One should associate with good friends for, one rotten mango spoils the entire basket of fruits.
• One should observe the nature as it helps create a sense of wonder that one can carry over to other aspects of life. It also helps one become more aware.
Nature gives you the chance to engage all the senses. Enjoy the rising sun, full moon, gaze at the tree, observe the birds, listen to the chirping of the birds etc.
• One should listen to good music as it will have a great impact on developing positive aspect of one's personality.
Singing and music play an important role in our culture, especially singing and listening to bhajans. Right from birth, parents instinctively use music to calm and soothe children, to express love and joy, and to engage and create interaction. Inculcate a sense of appreciation for Indian classical music, try to learn Tabla, Sitar, Santoor or Harmonium etc.
• One should observe one's feeling before and while having food because we think on the basis of whatever we eat and in turn act according to what we think. Therefore, one should
• Wash hands and legs before eating.
• Pray to Kuladevata (Family Deity) or the Upasyadevata (Deity of worship) before having food
• Avoid talking while having food. Instead, have food with a pleasant mind thanking the Supreme Being for the same.
• Avoid wastage of food.
OBJECTIVES
• Explain the term Pratyahara
• List the special features of Pratyahara
• Describe the benefits of Pratyahara
• Adopt the correct procedure for practicing Pratyahara
References
- ↑ 1.0 1.1 1.2 1.3 Yoga - Level B (Chapter 4), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.
- ↑ 2.0 2.1 Patanjala Yoga Darshana, Pada 2 (Sadhana Pada)
- ↑ 3.0 3.1 3.2 3.3 Swami Veda Bharati (2001), Yoga Sutras of Patanjali (Volume II Sadhana Pada), Delhi: Motilal Banarsidass Publishers Private Limited.