Yoga Sutras of Patañjali. Aligning body, mind and soul with the infinite Ajay Sud

54th Sutra Chapter 2

When consciousness gets centered within by uncoupling from external objects, the senses do likewise;
this is called withdrawal of the senses, Pratyahara.

Pratyahara, or withdrawal of the senses and moving them inwards,
away from external stimuli, is equated with a turtle pulling its limbs into its shell.

Pratyahara is the fifth limb of Maharishi Patanjali’s ashtanga yoga,
the eightfold path of Yoga
- and it serves as a foundation for meditation, self realization and enlightenment.

It is one of the most crucial and important Sutras of Maharishi Patanjali.

Pratyahara is the point of transition where the body, mind and soul meet. ​​

It is here that all three:​
body, mind and soul are worked upon simultaneously.
It is also here that the three aspects of Kriya Yoga meet.
The body is worked upon through Tapas, Self Discipline or Karma Yoga.​​​​​​
The mind is worked upon through Swadhyaya, Self Study or Jnana Yoga.​​​​​​
And the soul is worked upon to be realized through Iswara Pranidhana, Self Surrender or Bhakti Yoga.

We find that as the second chapter, Sadhana Pada is coming to an end, how all the three elements of Kriya Yoga are coming together.​​​​
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स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥२.५४॥

svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥2.54॥
• sva: their own
• visaya: objects
• asamprayoge: not coming in contact with
• cittasya: of the thinking faculty, of the conscious faculty
• svarupa: own form, natural form
• anukarah: imitation, following
• iva: as if, as it were
• indriyatam: senses
pratyaharah: withdrawal of the senses
(prati + ang + hr = pratyahara, i.e., to drawn towards the opposite. Prati = opposite, against, in return; ang = near, near to, towards, strength; hr = to take, bear, carry; hr is the root of pratyahara) drawing back, marching back, retreating, restraining, withholding, withdrawal of the senses



स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥२.५४॥

• स्वविषय - अपने- अपने विषयों अर्थात कार्यों के साथ
• असम्प्रयोगे - संपर्क सम्बन्ध न होने से
• चित्तस्य- स्वरूपानुकार - चित्त के वास्तविक स्वरूप के
• इव- समान या अनुसार
• इन्द्रियाणाम् - इन्द्रियों का होना
• प्रत्याहार:- प्रत्याहार कहलाता है ।
जब सभी इन्द्रियों का अपने –अपने कार्यों के साथ सम्बन्ध न होने से वे इन्द्रियां चित्त के वास्तविक स्वरूप के जैसे हो जाती हैं । इन्तोद्रियों की ऐसी स्थिति को प्रत्याहार कहते हैं ।

53rd Sutra Chapter 2

And, the mind attains the ability to concentrate, to focus its attention.

Pranayama is not only an instrument to steady and purify the mind to experience the prakash of the buddhi, the dawn of wisdom, as detailed in the last Sutra, but also the gateway to concentration, Dharana.

Dharana is the sixth limb of AshtangaYoga, the eight limbed Yoga; but Maharishi Patanjali introduces it before the fifth limb, Pratyahara, withdrawal of the senses.

Maybe so because Dharana is the ability of fixing the mind on something external, as well as internal.

After the Pranayama practice has steadied the wandering mind, the power of concentration can be developed.

In Dharana, we have only one Vriiti or Wave in the mind lake.
The mind assumes the form of only one object.
All other operations of the mind are suspended or stopped.
Dharana can be done only if we are free from the distractions of the mind.

The implication here is clear that the sadhaka who had to struggle initially to cultivate a yogic way of life by Tapas, self-discipline and Swadhyaya, self-study, now finds his efforts transformed into a natural zeal to proceed in his sadhana.

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धारणासु च योग्यता मनसः॥२.५३॥

dhāraṇāsu ca yogyatā manasaḥ ॥2.53॥

• dharanasu - concentration
• cha - and
• yogyata - capability
• manasah - of the mind.
The mind acquires fitness for Dharana.


धारणासु च योग्यता मनसः॥२.५३॥

• च - और
• मनस: - मन को
• धारणासु - कहीं भी एकाग्र करने की
• योग्यता - काबलियत या सामर्थ्य बढ़ जाता है ।
और प्राणायाम के करने से मन को कहीं पर भी एकाग्र करने यालगाने का सामर्थ्य बढ़ जाता है ।

52nd Sutra Chapter 2

Pranayama removes the veil covering the inner light of knowledge and heralds the dawn of wisdom.

In essence, if we observe from the bottom of the sea floor, there are many a veils we would encounter.
Firstly, the deposit on the sea floor, which could be linked with the Samskara deposit of Karma.
Secondly, the muddied waters of the sea, which could be related with the Rajas and Tamas particles of the mind.
Thirdly the waves on the surface of the sea, like the disturbance on the surface of our mind.

So with Pranayama Practice, illusion is destroyed and the covering, obstruction and dispersion of the inner light of intelligence is thinned.

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ततः क्षीयते प्रकाशावरणम्॥ २.५२॥ 
tataḥ kṣīyate prakāśa-āvaraṇam ॥2.52॥
 
·       tataḥ - from that
·       kṣīyate – removed, thinned
·       prakāśa - light
·       āvaraṇam - covering.
From that, the covering over the inner light is thinned.
 
ततः क्षीयते प्रकाशावरणम् ॥ २.५२॥
तत:क्षीयते,प्रकाश-आवरणम्

·       तत:- उस प्राणायाम के अभ्यास से
·       प्रकाश - विवेकज्ञान पर पड़ा
·       आवरणम् - आवरण या पर्दा
·       क्षीयते- कमजोर हो जाता है ।
प्राणायाम के अनुष्ठान से विवेकज्ञान के ऊपर पड़े अज्ञान की परत कमजोर होने लगती है।

 

51st Sutra Chapter 2: b

The second fundamental quality of the fourth Pranayama is that it ends Dualities.

Non Duality is being undisturbed by Dualistic thinking.

Being untouched by the crests and troughs of the thought waves disturbing the mind.

Non Duality is becoming one with our inner self, the witness consciousness, the soul, the Purush within.
Becoming one with our Atma.
Leading to becoming one with Paramatma.
One with God, One with the Universe.

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बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥२.५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2.51॥
 
·       bahya - external
·       abhyantara - internal
·       vishaya - objective
·       akshepi - transcending
·       chaturthah - the fourth.
 
 
·       बाह्य - श्वास को बाहर निकाल कर बाहर ही रोकना
·       आभ्यन्तर- श्वास को भीतर लेकर भीतर ही रोकना
·       विषय - कार्य या कर्म का
·       आक्षेपी - रुओत्याग या विरोध करने वाला
·       चतुर्थ: - यह चौथा प्राणायाम है ।
श्वास को बाहर रोकने व अन्दर रोकने के विषय अर्थात कार्य का त्याग या विरोध करने वाला यह चौथा प्राणायाम है

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51st Sutra Chapter 2: b

The first essential aspect of the fourth Pranayama is that it is effortless.

Progressing from Doing the action to Being the action.
As the effort starts becoming effortless, we start to align and merge with the infinite.
Leading to a stable body, a blissful mind and actualisation of our infinite potential.

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बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥२.५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2.51॥
 
·       bahya - external
·       abhyantara - internal
·       vishaya - objective
·       akshepi - transcending
·       chaturthah - the fourth.
 
 
·       बाह्य - श्वास को बाहर निकाल कर बाहर ही रोकना
·       आभ्यन्तर- श्वास को भीतर लेकर भीतर ही रोकना
·       विषय - कार्य या कर्म का
·       आक्षेपी - रुओत्याग या विरोध करने वाला
·       चतुर्थ: - यह चौथा प्राणायाम है ।
श्वास को बाहर रोकने व अन्दर रोकने के विषय अर्थात कार्य का त्याग या विरोध करने वाला यह चौथा प्राणायाम है

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51st Sutra Chapter 2: a

The fourth Pranayama transcends the external and internal operations, and appears effortless and non-deliberate.

The long and subtle movement of breath starts functioning without one’s effort.
And a state of pause is experienced, in both the breath and the mind.

The science and art of breath begins and ends with awareness.
Everything in the middle is technique and preparation for awareness.

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बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥२.५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥2.51॥
 
·       bahya - external
·       abhyantara - internal
·       vishaya - objective
·       akshepi - transcending
·       chaturthah - the fourth.
 
 
·       बाह्य - श्वास को बाहर निकाल कर बाहर ही रोकना
·       आभ्यन्तर- श्वास को भीतर लेकर भीतर ही रोकना
·       विषय - कार्य या कर्म का
·       आक्षेपी - रुओत्याग या विरोध करने वाला
·       चतुर्थ: - यह चौथा प्राणायाम है ।
श्वास को बाहर रोकने व अन्दर रोकने के विषय अर्थात कार्य का त्याग या विरोध करने वाला यह चौथा प्राणायाम है

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