Pratyahara

Pratyahara

by Swami Sivananda

1. What Is Pratyahara

Pratyahara or abstraction is that by which the senses do not associate with their own objects and imitate, as it were, the nature of the mind-stuff (Chitta).

NOTES

Pratyahara is abstraction. It is the withdrawal of the Indriyas from the objects. The senses are assimilated in the mind which is rendered pure through the practice of Yama, Niyama and Pranayama. The mind becomes more calm now. The nature of the Indriyas is to have always connection with the objects. Where the vision is turned outward (Bahirmukha Vritti), the rush of fleeting events engages the mind. The outgoing energies of the mind begin to play. When they are obstructed by the practice of Pratyahara, the other course for them is to mix with the mind and to be absorbed in the mind. The mind will not assume any form of any object. Hitherto, the Indriyas were following the mind like the other bees which follow the queen bee. Just as the bees fly as the queen bee flies, and sit as it sits down, so also, the Indriyas become restrained as the mind is restrained.

Pratyahara itself is termed as Yoga, as it is the most important Anga in Yoga Sadhana. This is the fifth rung in the Yogic ladder. The first four rungs deal with ethical training and purification of body, mind and Nadis. Now with Pratyahara, proper Yoga begins which eventually culminates in Dharana, Dhyana and Samadhi. Hence in Kathopanishad also in Part VI, Sloka 11, you will find: That firm control of the senses, they regard as Yoga. Again in the same Upanishad it is stated in Part IV, Sloka 1: The Self-existent created the senses outgoing, therefore, one sees outside and not the Atman within. Some intelligent man, with his senses turned away from their object, desirous of immortality, sees the Atman within.

2. Benefits of Pratyahara

Thence (from the practice of Pratyahara), comes the supreme mastery over the senses.

NOTES

Yogins enjoy sound, etc., without Raga and Dvesha. Worldly persons enjoy with Raga and Dvesha. This is the difference. The Yogi, not becoming a slave of the Vishayas, enjoys as a master out of his own free will. The Yogi enjoys by remaining as Tatastha (quite indifferent) with Raga and Dvesha experiencing the effects viz., pleasure and pain. The Indriyas cannot grasp the objects even though they are placed before them. This is Indriya Jaya. There is a difference between control and supreme control. By controlling one Indriya alone, the other four will not come under your control. When the mind is rendered pure and one-pointed and when it is turned inwards towards the Purusha, then and then alone supreme control of all organs follows.

He who has practised Pratyahara can have good concentration and meditation. His mind is always peaceful. This demands patience and constant practice. It takes some years before one is well-established in Pratyahara. He who has mastery over Pratyahara will never complain of Vikshepa or distraction of mind. He can sit in a place in a busy city where four roads meet and meditate whenever he likes. He does not want a cave for meditation. Just as the tortoise draws in on all sides its limbs, so also, the Yogi withdraws all his senses from the objects of sense through the practice of Pratyahara. Pratyahara gives power to the practitioner. When the Indriyas are withdrawn from the objects, then you can fix the mind on a particular point. It is Dharana or concentration which is dealt with in the next chapter. Pratyahara and Dharana are interdependent. You cannot practise one without the other.

Pratyahara – Withdrawal of Senses, Inner Discipline, and Mental Mastery

Pratyahara is an important stage in Yoga where the seeker learns to withdraw the senses from outer distractions and turn the mind inward. The senses usually run toward form, sound, taste, touch, smell, pleasure, comfort, and excitement. Because of this outward movement, the mind becomes restless and scattered. This practice teaches the aspirant to regain control over attention and prepare for deeper concentration and meditation.

In ordinary life, the senses constantly pull the mind outward. Beautiful sights attract the eyes, pleasant sounds attract the ears, tasty food attracts the tongue, soft touch attracts the body, and pleasing fragrance attracts the nose. These experiences are not wrong by themselves, but attachment to them creates dependence. When the mind becomes a slave of the senses, inner peace becomes difficult.

Pratyahara does not mean hatred of the world or rejection of life. It means intelligent control. The seeker still sees, hears, eats, works, serves, and performs duties, but does not become helplessly dragged by every attraction. Sense-control brings freedom, balance, and dignity. A person who can say “no” to unnecessary indulgence gains great inner strength.

This discipline is like bringing wandering horses under guidance. If horses run in different directions, the chariot cannot move properly. In the same way, when the senses run after many objects, the mind loses power. When they are guided by discrimination, the mind becomes steady and useful for spiritual practice.

The first step is awareness. Watch how the senses create desire. Notice how the eyes want to look again, how the tongue wants repeated taste, how the ears want praise, and how the mind wants entertainment. Do not condemn yourself. Simply observe honestly. Clear observation weakens unconscious habit and begins the work of mastery.

Pratyahara requires moderation in daily life. Too much food, too much talking, too much entertainment, too much social comparison, and too much comfort make the mind weak. Moderation does not make life dry; it makes life peaceful. The seeker learns to use things wisely without becoming dependent on them.

Food has a strong effect on the senses and mind. Pure, simple, moderate food supports calmness. Heavy, excessive, and highly stimulating food increases restlessness or dullness. Eating with awareness is also important. When food is taken with greed, the mind becomes more attached. When it is taken as nourishment and offering, it becomes part of spiritual discipline.

Control of speech is another form of sense-withdrawal. The tongue does not only taste; it also speaks. Harsh words, gossip, lies, criticism, and useless arguments disturb the mind. Speak truthfully, kindly, and only when needed. Silence, practiced wisely, gathers energy and turns attention inward.

Pratyahara prepares the seeker for concentration. A mind that is constantly disturbed by outer objects cannot remain fixed on a mantra, breath, divine form, or inner witness. When the senses become quiet, attention naturally becomes stronger. Then meditation becomes deeper and more peaceful.

This practice should be gentle but firm. Violent suppression creates tension. Careless indulgence creates weakness. The middle path is wise discipline. The seeker slowly reduces unnecessary stimulation, chooses good company, reads noble thoughts, keeps a clean routine, and avoids influences that awaken lower desires.

Devotion makes sense-control easier. When the heart loves the Divine, worldly attractions lose some of their power. Prayer, mantra repetition, worship, and remembrance give the mind a higher taste. When the mind enjoys inner peace, it does not run so desperately after outer pleasures.

Pratyahara is also practiced by turning attention inward during daily actions. While walking, remain aware. While eating, remain calm. While speaking, remain watchful. While seeing something attractive, remember discrimination. While hearing praise or criticism, stay balanced. Such small practices gradually create mastery.

The seeker should not become proud of self-control. Pride is another subtle attachment. Real discipline makes a person humble, peaceful, compassionate, and balanced. It does not make one harsh toward others. Everyone grows at a different speed, so patience and kindness are necessary.

The deeper meaning of this practice is freedom from slavery to outer conditions. If peace depends only on pleasant sights, sounds, tastes, praise, comfort, and success, then peace will always be unstable. But when the mind learns to rest within, the seeker becomes stronger than circumstances.

In the end, Pratyahara is the art of withdrawing the senses from unnecessary outward running and directing the mind toward higher truth. Through awareness, moderation, purity, silence, devotion, good company, self-control, and steady practice, the seeker gains inner strength. This discipline becomes a bridge from ordinary sense-life to concentration, meditation, wisdom, and liberation.

Fruits of Self-Control