Difference between revisions of "Pratyahara (प्रत्याहारः)"
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| − | 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. | + | Pratyahara (Samskrit: प्रत्याहारः) refers to the 5th stage in the path of [[Yoga Darshana (योगदर्शनम्)|Ashtanga Yoga]] propounded by [[Ancient Indian Scientists (शास्त्रज्ञाः महर्षयः)|Maharshi Patanjali]]. It is preceeded by [[Yama ( यमः )|Yamas]], [[Niyama (नियमः)|Niyamas]], [[Asanas (आसनानि)|Asanas]] and [[Pranayama (प्राणायामः)|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 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 (आत्मन्)|atman]] with the universal [[Brahman (ब्रह्मन्)|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 | + | The term Pratyahara is derived from the Samskrit words 'Prati' meaning ‘away’ or ‘against’ and 'ahara' meaning ‘nourishment’ or ‘[[Ahara (आहारः)|food]]’. Therefore, the word literally denotes 'a withdrawal from what nourishes the [[Indriyas (इन्द्रियाणि)|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 (तन्त्रम्)|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 [[Five Koshas (पञ्चकोशाः)|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 [[Manas (मनः)|mind]]. |
== प्रत्याहारस्य महत्त्वम् ॥ Importance of Pratyahara == | == 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> | + | Pratyahara is primarily a condition of the senses (Indriya dharma). In Asana and Pranayama, the exterior layers of the mind-[[Sharira (शरीरम्)|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 | + | 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" /> | ||
| − | 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" /> | + | 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. | + | 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 | + | 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 controllability 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 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 basic Practice of Pratyahara involves |
# Reducing the physical stimuli as much as possible. This is crucial, especially at the beginning. | # Reducing the physical stimuli as much as possible. This is crucial, especially at the beginning. | ||
| Line 33: | Line 33: | ||
== References == | == References == | ||
| + | <references /> | ||
| + | [[Category:Yoga]] | ||
| + | [[Category:Darshanas]] | ||
| + | [[Category:Education Series]] | ||
| + | [[Category:Shastras]] | ||
Revision as of 13:29, 8 November 2022
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
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] 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
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.
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.[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 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.
- 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 controllability 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 basic 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]
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.