Pratyahara (प्रत्याहारः)

Pratyahara (Samskrit: प्रत्याहारः) is the most important limb in Yoga Sadhana and 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. 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’ or 'anything we take into ourselves from the outside'. Therefore, the word literally denotes 'a withdrawal from what nourishes the senses' or 'gaining mastery over external influences'. In other words, Pratyahara means ‘withdrawal of the senses’. The Yoga Sutras describe Pratyahara as,

स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥५४॥ 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.

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

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.

Describing the effect of Pratyahara, the Yoga Sutra says,

ततः परमा वश्यतेन्द्रियाणाम् ॥५५॥ 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.

प्रत्याहारस्य भेदाः ॥ Forms of Pratyahara

There are four main forms of Pratyahara.

1. इन्द्रियप्रत्याहारः ॥ Indriya Pratyahara ie. control of the senses
2. प्राणप्रत्याहारः ॥ Prana Pratyahara ie. control of prana
3. कर्मप्रत्याहारः ॥ Karma Pratyahara ie. control of action
4. मनोप्रत्याहारः ॥ Mano Pratyahara ie. withdrawal of mind from the senses.

इन्द्रियप्रत्याहारः ॥ Control of the Senses

As a result of constant bombardment from television, radio, computers, newspapers, magazines, books, etc. there is sensory overload. And the problem is, the senses have their own, largely instinctual, Will and they dictate the mind. Thus, people run after what is appealing to the senses and forget the higher goals of life. Therefore, Indriya-pratyahara, or control of the senses, is the most important form of pratyahara. It provides the tools to strengthen the spirit and reduce its dependency on the body. However, such control is not suppression that causes eventual revolt. It is rather proper coordination and motivation.

According to Ayurveda, sensory impressions are the main food for the mind. They bring in the subtle substances necessary to nourish the mind like the sensations of sound, touch, sight, taste and smell. They also build up the subconscious and strengthen the tendencies latent within it making people who they are. Therefore, trying to meditate without controlling the impressions prevents the development of inner peace and clarity. And control of sensory impressions frees the mind to move within.

Sensory Withdrawal techniques:

Pratyahara provides many tools for managing sensory impressions. The simplest being spending time away from all sensory inputs by sitting to meditate with eyes closed, taking a retreat away from sensory bombardments, observing a "media-fast". Just as the body benefits by fasting from food, so the mind benefits by fasting from impressions.

Yoni mudra is one of the most important pratyahara techniques for closing the senses. It involves using the fingers to block the sensory openings in the head the eyes, ears, nostrils, and mouth and allowing the attention and energy to move within. It is done for short periods of time when the prana is energized, such as immediately after practicing pranayama.

Another method of sense withdrawal is to keep the sense organs open but withdraw the attention from them. The most common method, shambhavi mudra, consists of sitting with the eyes open while directing the attention within. This redirection of the senses inward can be done with the other senses as well, particularly with the sense of hearing. It helps control the mind even when the senses are functioning.

Another way to cleanse the mind and control the senses is to put the attention on a source of uniform impressions, such as gazing at the ocean or the blue sky. This technique is often helpful after a period of fasting from impressions.

Another means of controlling the senses is to create positive, natural impressions by meditating upon aspects of nature such as trees, flowers, rocks, etc. or visiting temples or other places of pilgrimage which are repositories of positive impressions and thoughts. Positive impressions can also be created by using incense, flowers, ghee lamps, altars, statues, and other artifacts of devotional worship.

Another sensory withdrawal technique is to focus the mind on inner impressions that can be created through imagination thus removing attention from external impressions. Visualization is the simplest means of creating inner impressions. In fact, most yogic meditation practices begin with some type of visualization, such as "seeing" a deity, a guru, or a beautiful setting in nature. While more elaborate visualizations involve imagining deities and their worlds, or mentally performing rituals, such as offering imaginary flowers or gems to imagined deities. They clear the mental field off external impressions and create a positive inner impression to serve as the foundation of meditation.

Laya Yoga is the yoga of the inner sound and light current, in which the focus is on subtle senses inorder to withdraw from the gross senses. This withdrawal into inner sound and light is a means of transforming the mind and is another form of indriyapratyahara.

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).

The basic Practice of Pratyahara involves

1. Reducing the physical stimuli as much as possible. This is crucial, especially at the beginning.
2. 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.
3. Closing the eyes and not moving the body or moving as little as possible for about 10 minutes.