PATANJALI
YOGA SUTRAS
Verse.2.54
sva vishaya asamprayoge
chittha svaroopa anukaarah
iva indriyaanaam pratyaharah
Ø sva = their own
Ø vishaya = objects
Ø asamprayoge = not in
contact with
Ø chittha = mind
Ø svaroopa = its own form
Ø anukaarah = following
Ø iva = like this
Ø indriyaanaam = the five
sensory organs
Ø
pratyaharah = withdrawal of the indriyas (the senses), bringing inward
The five sensory
organs are the Gateways of the mind and the Ego to the outside world. All
knowledge comes from their conjunction and interaction with the outside world.
This means, all knowledge
of the world and even of the body-mind complex of one’s own self comes from the
five senses and their interaction with the world.
Yoga is our inward
journey. Patanjali has defined yoga as the cessation of the chittha’s various
activities. It must become silent. It will not be silent – as long as the
interaction of the senses with their respective sense objects continues.
The Eye sees the
images and forms in the world. The ear hears the sounds. The Nose receives the
smells. The tongue receives the taste signals. The skin receives the touch
sensation.
But, the external
sense organ is only a receiver. Its synthesis and understandin takes place
solely in the Chittha itself. But, if the receiver does not transmit any signal
from outside, the chittha becomes helpless in its outward journeys.
If the eye does not
see, the ear does not hear, the nose does not smell, the tongue does not taste
and the skin does not feel the touch – the chittha’s contact with the external
world is cut off. Then, there is only one way left for the Chittha. For some
time, it battles with the impressions already stored in itself from the Past.
The reason for this – is to encourage the sense organs to do their outward
forays again.
When the sense
organs do not do that – the Chittha – has only one way to go. It is INWARD.
Let us understand
that this INWARD JOURNEY, called Pratyahara, starts only after yama, niyama, asana,
and pranayama. By this time, the mind is sufficiently motivated and trained and
encouraged to be calm and silent. The rhythm of the Sadhaka’s breath itself is
now harmonious with the universal breath. Therefore, the interest of the
sadhaka in external Objects comes down sufficiently.
His readiness to
start his inward Journey is now complete.
But, the first step
in this inward Journey is to delink the sense organs from the sense objects. It
is for this reason that a sadhaka needs to choose an appropriate, lonely place
for his Yoga Sadhana. The place must ensure that sense attractions are minimal
, and if anything, they must encourage his inward journey.
This means that the
sense organs will leave their sense objects and become one with the Chittha and
strive to take on the original form of the Chittha itself – rather than the
outside sense objects.
Sense objects are
the tools for outward journey. Now, they also aid in the inward journey by merging themselves with the Chittha.
All that happens
now – happens inside chittha – with no help from outside, no distraction from
outside.
Now, Chittha has to
fight its own recorded past. This happens for some time. This means, different
thoughts go on bombarding it from within itself.
But, they cannot
survive without help from outside. When that is denied for sufficient time, all
these thoughts die – and the Chittha becomes calmer and calmer.
The Chittha travels
from alpha, to beta to theta state and so on – and becomes calmer and calmer
.
This state of the
Chittha where it travels totally inward (along its sense organs) is called
Pratyahara –which is the fifth step of Ashtanga Yoga – and the first inward
step. The first four steps – yama, niyama, aasana and pranayama – are basically
with an external orientation though they do impact on the INTERNAL.
But, Pratyahara has
left the outward world completely behind and has started the INWARD JOURNEY.
Verse.2.55
thathah
parama vashyatha indriyaanaam
Ø thathah = thereby
Ø parama = the best, or the highest
Ø vashyatha = mastery
Ø indriyaanaam = of the sense
organs
This step – of Pratyahara –
gives excellent and the highest form of MASTERY for the Sadhaka over his own
sense organs and their functions.
A Sadhaka, after sufficient
practice of Pratyahara – is able to see the world Drama – as Drama – and is
able to see his own Goal of Samadhi, or enlightenment – very clearly now.
It is true that - Samadhi
is still a Goal – but, the journey has started on the HIGH WAY now. The preparations
for the Journey – the first four steps – are over now. The sense organs are no
more distractions. They too aid in the INWARD JOURNEY.
After Pratyahara starts the sixth step
of Dhaarana. Dhaarana, Dhyana and Samadhi are SPECIAL STEPS in Yoga. They are very special and they go
together almost always. Together, they are called samyama. They are special –
for several reasons.
Now – the Sadhaka has
travelled from Sadhana – to a phase called vibhoothi. His capabilities for Yoga
have become unquestionable. Nature – the entire Universe - acknowledges his
capabilities. He becomes the Master now – and nature starts serving him.
But, his Goal is not –
becoming master of Nature. It is something else and something more.
These are therefore dealt
with by Patanjali – in the next 2 chapters – vibhooti Paadha and kaivalya
Paadha.
These will start in the
Next Post.
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Nowadays Yoga has come to mean, in actual practice, world over, just a single limb -- Yogaasanas, or Sitting postures with various contortions of the body many times deviating from the rules-- of the Ashtanga yoga system, which is the real thing. Is it not a ridiculous state of affairs and a travesty, that "teaching" of these postures to the total exclusion of all those other limbs like Yama, Niyama, Pratyaahaara, etc., have become a huge commercial propoition. Plainly, if the Yoga practitioner is neither informed with guidelines on these other limbs, the Yogic practitioner will only be enabled to become a person whose physique is fine but the mind and spirit all the same as any of those suffering fellowmen around
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