Dr. Shamanthakamani Narendran

MD (Pead), Ph.D. (Yoga Science)

removing indriyas from material objects

The process of abstraction or control of the senses (pratyahara) consists in the subjugation of these senses.

What the yogi seeks to do is to subjugate them all so as to make them obedient to every call of his mind.

CONTROL OF THE SENSES

Senses are drawn back or restrained from performing their functions

It is the same process as that of a clever charioteer who controls his horses whenever desired.

He gives them free rein when necessary, but the very moment that he thinks it is undesirable he simply draws back the reins.

It is so simple with him because he knows how to command them.

THE TECHNIQUE OF ABSTRACTION

Or else without the art of control the same horses which give him pleasure will become a sort of burden to him.

Again, to handle the horses without the proper knowledge of their control is not only a risk on the part of the charioteer but is also a danger to the passers-by on the road.

According to the Upanishads, the five senses are our horses and the mind their charioteer.

It is essential therefore for the mind to learn to control these senses whenever necessary.

Pratyahara is a state of mastery much higher than mere control. It is a sort of voluntary abstraction at will.

According to the Sanskrit derivation prati + ahara makes pratyahara.

Prati means back and ahara means to take in. Literally, it means to take back the mind (from its

objects). Restraining the senses from performing their

functions is the first step towards this practice. Though the music is going on, let not the ears hear

it, though the flower is before him, let the nose not sense its perfume.

When he does not want to be disturbed let not the external objects make any impression on his senses.

ORIGINAL DERIVATION

Yoga believes that it is not the senses only that feel.

In fact, it is the mind that sees, hears, etc., because the mind controls the different functions of these senses.

When you move away the mind from the sense of hearing, i.e., ears, and utilize it for attending to the functions of the eyes as for eg. Internally looking towards the sky, you naturally do not hear the noises going round you.

MIND AND THE SENSES

And is it not he general impression of most of us that, when we deeply follow the rhythmic flow of some chanting music, even with out eyes wide open, we often do not see the things that pass before us? Why? Are not the senses present there?

They are, but the mind is not there. It is the mind that helps us to see not merely the

eyes. The mind was taken away from the sense of

vision and was consequently concentrated on the sense of hearing, and the results was that the eyes failed to see.

The objects here is not to produce insensitivity to external objects like in mesmerization or anesthesia but to aim at directing the energy towards the object of contemplation.

Thus the positive part of pratyahara leading to dharana is trying to steady the mind on an object after abstracting it from other objects.

Thus you voluntarily change the object of your senses.

Etymologically the word yoni refers to the ultimate Brahama or Brahma yoni.

This mudra is also known by the name of sanmukhi mudra because it aims to see the object face to face closing the avenue of the senses thus keeping the organism away from sense impressions.

It could be one of the best means for interiorisation necessary for success in reaching the highest stage in Yoga.

YONI MUDRA / SANMUKHI MUDRA

Shanmukhi Mudra

During the posture of padmasana or ardha padmasana the palms of the hands are to be placed over the face on the respective sides while the fingers fill in the apertures.

Thus the thumbs will cover the ears, the index finger will close the eyelids, the middle fingers placed on the two sides of the nostrils, the ring finger on the upper lip and the litter finger on the lower lip.

After a few minutes a state of conditioned internal equilibrium should be realized through which should be allowed to distract the mental state any more.

It is then that the mudra may be completed by the speechless chanting of the mantra in rhythm with the respiratory movements or by a pranayama kumbhaka (with breath retention).

Two syllables are thus repeated: ham during inspiration and retention sa during expiration.

The state of serenity experienced by the practice of this mudra can be very helpful.

54.mJeefJe<e³eemebÒe³eesies ef®eÊem³emJeªHeevegkeÀe

j FJeseqvê³eeCeeb Òel³eenejë~

54. Sva-viúayásamprayoge cittasya-svarüpánukára ivendriyáïám

pratyáháraç.

Pratyáhára or abstraction is, as it were, the imitation by the senses of the mind by withdrawing themselves from their objects.

We perceive an object when different kinds of vibrations which emanate from it strike our sense-organs and the mind is then joined to the sense-organs thus activated.

Prithvi (earth) nose smell

Jala (water) tongue taste

Tejas (light) eye sight

Vayu (air) skin touch

Akasa (ether) ear hearing

MIN

D

Bhutas Indriyas Tanmatras Citta Buddhi

(elements) (sense (sensations) (mind) (perce-

organs) ption)

Atma

(spirit)

When we pass down a road vibrations from hundreds of objects strike our eye but we notice only a few, the rest not entering our consciousness at all because of this lack of contact between the mind and those vibrations.

For the practice of Raja Yoga the outer world has to be shut out completely, when necessary, in order that the Yogi may have his mind alone to grapple with.

Mental images which are present and changing constantly may be divided into the following 3 categories:

1. Ever-changing impressions produced by the outer world through the vibrations impinging upon the sense-organs.

2. Memories of past experiences floating in the mind.

3. Mental images connected with anticipations of the future. 2 and 3 are wholly mental, not depending upon any objective reality outside the mind while 1 are the direct result of contract with the outer world.

The object of Pratyahara is to eliminate 1 completely from the mind, thus leaving only 2 and 3 which are then mastered through Dharana and Dhyana.

Pratyahara interposes, as it were, a shutter between the sense-organs and the mind and isolates the latter completely from the external world.

This relation between the mind and the senses has been likened very aptly to the relation existing between the bees in a hive and the queen bee.

The bees follow the queen in a body as it flies from one place to another, and do not function independently of the queen.

If Yama and Niyama have not been practised sufficiently and all emotional disturbances eliminated, if Asana and Pranayama have not been mastered and the physical body brought under complete control, then surely, the practice of Pratyahara is bound to end in failure.

But if the whole of the Sadhaka’s life conforms to the Yogic ideal and all his energies are bent on achieving his ultimate goal then success must come sooner or later.

In Pratyahara the abstraction is voluntary and the mind has no object of attraction in the external world.

Its field of activity is entirely within itself and the external world is kept out by the sheer force of will, as in Raja Yoga, or by the supreme attractive power of an object of love within, as in Bhakti Yoga.

55.leleë Hejcee JeM³eleseqvê³eeCeeced ~

55. Tataç paramá vaùyatendriyáïám.

Then follows the greatest mastery over the senses.

It is interesting to note how the first five Angas of Yoga eliminate one after another different sources of disturbance to the mind and prepare it for the final struggle with its own Vrttis.

First to be eliminated by Yama-Niyama are the emotional disturbances due to moral defects in one’s nature.

Next to be eliminated by the practice of Asana are the disturbances which arise in the physical body.

Then come the disturbances caused by the irregular or insufficient flow of vital forces in the Pranic sheath.

All these are removed completely by the practice of Pranayama.

And lastly, through Pratyahara is removed the major source of disturbances coming through the sense-organs.

Thus is accomplished Bahiranga or external Yoga and the Sadhaka becomes capable of treading the further of Antaranga or internal Yoga.

Pratyahara is the fifth among the Eight steps of Patanjali's Ashtanga Yoga.

In it, the consciousness, or more specifically, the neural currents, are internalized, so that sensations from the Indriyas, or the five senses of taste, touch, sight, hearing and smell don't reach their respective centres in the brain, so that the Saadhaka, or disciple, is free to meditate without distractions.

PRATYAHARA

The electrical currents in the nerves of even the involuntary muscles are turned off by advanced practitioners through superior willpower and breath-control, or Pranayama.

Apart from Pranayama, one device to aid Pratyahara is to concentrate on the point between the eyebrows, or the third-eye, the Agnya or Ajna Chakra.

PRACTICE OF PRATYAHARA THROUGH SEVEN CAKRAS

o Local Pratyahara and Local Concentration.

o For the convenience of local Pratyahara and concentration, the body is divided into seven zones.

o The classification and division are anatomic, physiologic, psychologic and biologic and every zone is controlled by a cakra (neuro-hormonal mechanism).

The first is the neuro-hormonal mechanism which controls, governs and regulates the male and female generative organs.

In Yoga, this cakra is called muladhara cakram (mula, first, main, chief; adhara, foundation, support, substratum).

Through this path psychic energy is constantly discharged by the subconscious mind.

Concentrate mental powers, withdraw the whole energy from the reproductive organs, and fix this energy to the lower part of susumna (central nervous system).

“I relax my reproductive organs. They are relaxing. They are under my command.”

Repeat it and feel that you have completely controlled them.

This will give you mastery of sex control. Anger, lust, and greed are controlled by

Pratyahara on this cakram.

The second is svadhisthana cakram. Both legs are controlled, governed and

nourished by this neuro-hormonal mechanism. It is the center of the lumbar region. “I relax my legs; they are relaxing; they are

growing heavy, very heavy,” etc. Repeat this formula three times. With proper

fixation and suggestion feel the sensations taking place through suggestion.

The legs will be completely under your command.

They will be completely under your command. They will be as cold as ice; the temperature

will be below freezing point, if you desire. Also, they will be as hot as fire, if you wish. They will be relaxed at your will. You will be able to remove all pains, aches,

and diseases from your legs. If your legs were cut, you would not feel any

pain. Feel magnetic pulsation, magnetic circulation

and magnetic vibration in both legs.

After a few months’ practice you will note that within a moment your legs respond as directed.

Thus, you will have conquered any hidden diseases of your legs and they are completely under your control.

The third cakram is manipura cakram. It controls all abdominal organs. Its center is in susumna (central nervous

system) above the lumbar region. Send suggestions. First control diseases by

your powerful suggestions. Feel magnetic current, magnetic pulsation and magnetic vibrations in the abdomen.

Think that this magnetic current is removing all abdominal diseases hidden or prowling, and you will see that all the organs in your abdomen are supernormal and perfect in health.

You will feel that your whole abdomen is full of magnetic current and pulsation, and you will feel a victorious enjoyment in all your organs in the abdomen.

The fourth cakram is anahata cakram in the chest.

Its center is in the central nervous system. Relax your chest; when it is relaxed you will

feel that electricity is passing from the heart to every part of the body.

Your whole body will be full of magnetic current and pulsation.

Regulate your breathing for more rapid success.

Nobody can describe the power of this cakram. Practice it and feel it.

The fifth cakram is visudha cakram. It is in the neck.

Through it, both arms and the parts below and above the neck are controlled.

The neck is the crossroad and vital center of Pratyahara.

Start fixation and suggestion on the neck and feel the sensations that are going on through your practice.

When the neck is relaxed you will feel that it is full of magnetic pulsation, current, and vibrations.

Both arms will be as if completely anesthetized.

Heat, cold, pain, pressure, touch, temperature are lost from the arms and now you can neither move them nor use them.

They are completely paralyzed until you send them other suggestions.

Practice it, feel it and enjoy it.

The sixth cakram is ajna cakram. This is the center of individual consciousness.

Through Pratyahara, individual consciousness is expanded into Universal Consciousness, and the whole body is relaxed completely; the whole body is full of mighty magnetic waves, pulsation and vibration.

You will not feel any pain, even if the heart were operated on and bones were removed from your body.

Fix your power of attention between the two eyebrows, which is the center of third eye, the eye of wisdom.

Initiate suggestion to relax the whole body. For this cakram you must occupy a firm seat. Place your body in a suitable posture so that, in

the deepest state, you will not have an accident and fall.

This cakram will give you mastery over the whole body and you will join with supreme consciousness.

No one can describe in human language this superhuman enjoyment.

Concentrate on it, feel it, and enjoy it.

The seventh cakram is called sahasraram, which is the ultimate controller of all cakras.

When the student reaches sahasraram, his individual entity disappears forever.

He identifies himself with supreme consciousness.

In this state he obtains nirvanam, which has eternal peace, eternal knowledge, eternal blessings.

Fix your power of attention on the whole sirobrahman (cerebrum), begin suggestion and feel the sensation that the whole body is completely under your command.

GENERAL SUGGESTIONS FOR LOCAL PRATYAHARA

o Fixation, suggestion, and feeling of sensations are necessary for all Pratyahara.

o Magnetic pulsation, circulation, and vibration are common to all Pratyahara.

GENERAL PRATYAHARA AND GENERAL CONCENTRATION

o When the whole body goes into the state of yoganidra, the state of magnetism, in a moment, the state is called Pratyahara.

o This is the most advanced state and a student obtains it when he is first perfect in local Pratyahara.

o In other words, local Pratyahara ends in general Pratyahara and general concentration.

o In the advanced state you do not need to magnetize your limbs separately.

By a single order, the whole body becomes magnetized.

Thus, the practice of general Pratyahara leads to the state of Samadhi.

NOTE: If in the practice of local as well as of general Pratyahara you are demagnetized, magnetize yourself in the same way. This time you will magnetize yourself sooner.

Aasna_yast> keict! àa[ayamen kecn, AaharXyaninymE> keicCDaôIykmR[a. invayRNte=iola raega> àbla ÊbRla Aip.

äsanäbhyäsataù kecit präëäyämena kecana | ähäradhyänaniyamaiù

kecicchäastréyakarmaëä || niväryante'khilä rogäù prabalä durbalä

api ||

Some illnesses are avoided through asana practice, some through pranayama, some

through diet restrictions and meditation and some by çästriya karma (rituals). All illnesses,

whether simple or complicated, can be avoided. (Prakaraëadhyayaù, çloka 28)

zarIrVyaixhanay zrIrmupyaejyet!, mtíclhanay àa[ayam> àkIitRt>.

çäréravyädhihänäya çaréramupayojayet |

mataçcacalahänäya präëäyämaù prakértitaù ||

The illness of the body can be reduced by the right use of the body itself, while agitation of the

mind can be reduced through pranayama. (Kalädhyäyaù, çloka 31)

kpalkªhre ijþa àivZqa ivprItga, Éuvaer<tgRta †òmuRÔa ÉvtI oecrI.32.

kapälakühare jihvä praviçöä viparétagä | bhuvorantargatä dåñöarmudrä bhavaté

khecaré ||32||

Khechari mudra is turning the tongue backwards into the cavity of the cranium and turning the eyes inwards towards the

eyebrow center. (III.32)