Pratyahara often seems to be the neglected and misunderstood limb of Patanjali’s eight limbed system of Ashtanga yoga. With the other limbs either being more tangible, easier to conceptualise, or so far off we don’t already bother, Patanjali’s vague fifth limb can be easily overlooked. Patanjali himself only dedicated two sutras to pratyahara in his Yoga Sutras. But, in spite of of its obscurity, pratyahara is a very basic aspect of yoga.
Different yogic texts and different schools of yoga offer a variety of approaches to pratyahara, but its basic meaning remains consistent. Pratyahara is defined as the withdrawal of the senses or the independence from external stimuli. Focusing on Patanjali’s eight limbed system of tanga yoga, Patanjali places pratyahara as the fifth limb and the gatekeeper from the outer limbs to the inner limbs. Patanjali nevertheless considers sense withdrawal (pratyahara) to be an outer limb while listing concentration (dharana), meditation (dhyana) and absorption (samadhi) as the inner limbs. Pratyahara is our bridge to higher practices of yoga. As long as we keep dependent on external stimulus and our senses keep distributed instead of bound, our yoga practice shall keep externally oriented within the first four limbs: yama, niyama, asana and pranayama. Though with consistent and faithful yoga practice the limbs will ultimately unfold themselves, pratyahara is so basic to our yogic development that it is deserving of more attention and practice than it typically is given.
Patanjali does not elaborate on how to practice or unprotected to pratyahara. In fact, the only limb he does describe in detail is samadhi. For the remaining seven limbs he only describes the results of these limbs once they have been achieved and does not give insight into technique or their practice. In Sutra 2.54 Patanjali states in Sanskrit sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah, which can be translated as “when the mind is withdrawn from the outside then the senses follow and disengage from the sense objects. This is pratyahara.” When we turn our attention inwards and detach from the stimulations and distractions of the external world then this is sense withdrawal. Patanjali continues in the next sutra 2.55: tatah parama vashyata indriyanam, or, “from that comes supreme command over the senses.” When we are no longer attached to or distracted by external gratification and stimulation, then we have achieved command over the senses and can focus the mind inwards. consequently there are two aspects to pratyahara. The first aspect is the detachment from external aversions or desires by reigning in our wandering senses and withdrawing from the outer world. The second aspect is the going inside and realising that everything we need is already inside us.
As long as we believe we need external sensory stimulus the longer we continue to be a slave to our senses, our desires and the external world. This is not to advocate shutting out or negating the external world, as the world is our road to freedom. It is also not the say we shouldn’t enjoy the external world or sensory pleasure. Instead, it is to assert that the more we believe we need sensory stimulation and the more enslaved we are to external pleasures or aversions, the more difficult it will likely be to discover the inner world of consciousness and freedom. This is why we practice pratyahara.
Prana goes where the mind goes and it is no shock to say that the mind is generally unfocused. consequently when our senses are unregulated, our mind follows our senses outwards, we attach to objects, and our prana becomes dispelled. When the senses reach out and we clarify ourselves with the external world, we are pulled away and prana can not be accumulated and arrested inside the body. By pulling the senses inwards we begin to steady the mind fluctuations and retain prana. The accumulation and retention of prana is basic to practicing the higher limbs of yoga.
Seeing as pratyahara is quite important, as it leads us from the outside to the inside (which, as Yogi Sunil Sharma always emphasises, is a defining factor of yoga); how does one practice it? As mentioned above, Patanjali describes the effects of achieving the limbs but not their practice. As with most yogic traditions, functional technique is meant to be taught by a qualified teacher according to the capacity of the student. already later more instructive texts, such as the Hatha Yoga Pradipika, are meant to be taken in conjunction with a guru’s teachings. Just as there are delineated techniques for the practice of asana, pranayama, and meditation, so there are also described techniques for the practice of pratyahara. Where asana works on a physical level, pranayama on an vigorous level, and meditation on a mind level, pratyahara works on all three levels and consequently is practiced in asana, pranayama, and meditation.
An important technique to withdrawing the senses is to bind them to something else. We do this in our daily ashtanga asana practice, sometimes without realising. As we breathe and move by our postures we remove our attention from the external world, beginning by focusing on our body alignment and movement. The sense of sight is bound by the practice of dristi, or, the prescribed focal point of the gaze. The sense of hearing is bound by listening to our ujjayi breath. The tactile sense is bound by our body in asana and by the consistent activation of bandha. As our asana practice becomes more progressive so does our capacity for pratyahara and we become more adept at disengaging from environmental stimulation.
There are also specific asanas that help to generate sense withdrawal. Supta kurmasana, or bound tortoise present, is an excellent example of this. As a leg over head posture (and the first leg over head posture of the ashtanga vinyasa system), it roles as a very thorough forward bend. Forward bends themselves function as the first steps on the path inwards. Supta kurmasana is compared to a tortoise withdrawing its limbs into its shell from the outer world. The shell is our mind and the limbs are our senses. This asana is a direct practice of the faculties of sense withdrawal.
In many of his thorough and well researched books on yoga Gregor Maehle prescribes inversions (headstand, shoulder stand, etc.) as a direct practice of pratyahara. Citing many yogic texts and scriptures, Maehle states clearly that by accumulating and arresting amrita, the nectar of immortality, in the cavities of the skull associated with our highest chakras, then pratyahara will be achieved. This is done by the correct and responsible practice of inversions. He already indicates that in our daily asana practice we should extend our practice of inversions and recommends that 60 minutes be spent on asana and 30 minutes be spent on inversions and closing postures. Maehle’s in thoroughness and clearly explained research on inversions and pratyahara can be found in his book on yogic meditation.
The breath is a powerful means that brings us from our outer world into our inner world. by the consistent practice of breathing exercises and pranayama we are using our faculty of pratyahara by binding our attention to our breath. Assuming we have become sufficiently competent in the elementary practices of pratyahara from proficient asana practice, we can now practice binding our senses to the finer aspects of our breath and subtle bodies. By focusing on evening the force and length of the breath, counting the length and number of our inhalations and exhalations, using proper yogic breathing cycles and breath groups, and becoming aware of our breath and prana moving by our subtle body, we are practicing an intermediate level of pratyahara.
The practice of Bhramari pranayama (humming bee breath) as outlined in the Hatha Yoga Pradipika can also be considered a direct practice of sense withdrawal. During the practice we use the fingers and hands to pull in and close our senses to the outside world. The fingers cover the eyes and close the ears to external awareness. By humming like a bumble bee we are aware only of the buzzing sound, bringing the disturbed mind to a tranquil state and bringing the senses from the external to the internal.
A yogic meditation practice for pratyahara, though outside of the traditional ashtanga system, is yoga nidra meditation. Yoga nidra, meaning psychic sleep, is a practice that uses body awareness to withdraw from the external world and go into into the subconscious and unconscious realms of the psyche. Instructions are given during this guided meditation to bind the senses to various things such as sounds and points on the body. by the time of action of binding the senses they are automatically withdrawn, allowing the practitioner to completely relax and access the deepest parts of the internal world. Yoga Nidra meditation is a powerful practice that effectively trains and strengthens our capacity for pratyahara.
As pratyahara is the gateway from the outer to the inner limbs, and dharana (concentration) and dhyana (meditation) are the limbs that afterward follow pratyahara, it is to be assumed at this point that as a yoga practitioner our capacity for withdrawing the senses is sufficiently developed as these practices are more progressive. Again, as with asana and pranayama practice, there are also systemised techniques in ashtanga system for the practice of meditation. Though many understand the practice of meditation to be simply sitting nevertheless and watching the breath, that method roles more as a practice in relaxation and self awareness instead of a meditation practice. While it is a good preparatory exercise for meditation and will fine tune the capacity for pratyahara, we are doubtful to get very far by just watching the breath. As we have learned to control our breath and have become more familiar with our energy body and our flow of prana, we can use pratyahara practice during meditation to begin to aim the mind to bind. By removing our senses inwards, listening to our breath and feeling the sensation of prana moving by the subtle body, we can begin to focus our attention on our shoshumna (central energy channel) and chakras (central energy centres). This is the beginning of learning to bind and suspend the mind, which is the beginning of yogic meditation.
The sixth and seventh limbs are when the ability to bind the senses transmutes into the ability to bind the mind. Once all the activity of the mind is bound during meditation, the mental fluctuations suspend, and the eighth limb samadhi (of which there are eight sub-limbs), or absorption, can be experienced and practiced. This is how the expert of pratyahara will ultimately rule us from the outer limbs to the higher practices of yoga and internal exaltation. As is written in the Maitri Upanishad: “if the fuel of the senses is withheld, the mind is reabsorbed into the heart.” When the senses are withdrawn by the practice of pratyahara, the inner limbs of yoga begin to blossom and a whole other universe is placed at our fingertips.