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The last sutra of the second chapter deals with the benefit of pratyāhāra, the end result of the important practice, important aṅga, the fifth aṅga, that is pratyāhāra. The last, the fifty-fifth sutra is
त॒तः॒ प॒र॒मा वश्यते॑न्द्रिया॒णाम् ॥ २.५५॥
Tataḥ paramaḥ vaśyatā indriyāṇām.
Tataḥ, from that, paramaḥ, extreme, complete, total, absolute, vaśyatā, vaśyate, vaśyatā is mastery, control, under the control, indriya is the indriyās, sense organs, indriyāṇām is the plural. So tataḥ is from that, from pratyāhāra, what is the result? Extreme mastery, complete subjugation, total control, paramaḥ vaśyatā, paramaḥ vaśyatā it is, total, paramaḥ vaśyatā of indriyāṇām, indriyās. So from that results the complete subjugation, mastery of the indriyās, that is the practical dimension. So the important result, or the only result, or the best result, or the final end result of the pratyāhāra is the complete subjugation of the indriyās. They lose their power of recognition because the mind has withdrawn from it. The successful practice of pratyāhāra as you have seen in the previous sutra, gives a complete mastery over the indriyās, in the sense that we no longer remain their slaves but become their masters. Switching them off and on as we switch off and on an electric light in our own rooms. When you want a light you switch on, when we don't want it we switch it off. Open the door and close the door at the will of ours and that is the mastery over the indriyās. Object of sense enjoyment is there but to be in touch with it or not, that freedom comes and the indriyās will not rush by its own natural flow. That is the benefit and outcome of practice of pratyāhāra.
It is interesting to note that how the first five aṅgas of the aṣṭāṅga yoga, they eliminate one after the another different sources of disturbance to the mind and prepare it for the final removal of the citta vṛttis. First to be eliminated by the yama niyamas are the emotional disturbances due to the moral, ethical defects, behaviours, social contacts and the various psychological dimensions in nature, in one's own nature. Next is to be eliminated by the practice of āsana or the disturbances which arise in the physical body. The body is made fit and all the aśuddhis will be removed. Then comes the disturbances caused by irregular, insufficient flow of the prāṇa, the imbalances, disharmony, unequilibrium in the prāṇic forces has been eliminated by the prāṇāyāma. All these are removed completely by the practice of prāṇāyāma. And lastly, through pratyāhāra it is removed the major source of disturbances coming through the sense organs from the external to the deep inside to the subtler layers, from the yama niyamas to the sense organs that is very interesting to see the role of the practices. Thus is accomplished the bahiraṅga or the external dimension of the yoga because up to pratyāhāra all the disturbances, all the saṃskāras, tendencies, karmāśayas are all external, has a contact with the external. And the sādhaka becomes capable for the more deeper, more subtler and more sharper practices. That is the antaraṅga yoga, the internal dimension. But many people, many traditions, many masters say that the conquest of senses is their non-attachment to the objects. Attachment is a defect. And that non-contact that is the most important. But in pratyāhāra it is not just not coming into the contact it settles down in its original level, original state, citta and loses its capacity to be in touch, to be in contact. And that is an important dimension which we see in the pratyāhāra benefit. And each one loses its capacity in undisturbed state, a calm state prevails because the source of disturbance is gone. So many times we blame the source of disturbance, difficulties as something outside ourself. But the key, the core, the freedom is within ourself. To be in touch or to be not in touch, to switch on or to switch off, to open or to close. That freedom is rested with us. So the key for pratyāhāra, the key for the mind to be in touch with the sense organs is under our control, in our mastery. It is in our purview. So that is how the important dimension of the pratyāhāra is told. And let us see the further aṅgas of the yoga darśana. And that is in the third chapter a wonderful journey. And the chapter was very well named as the vibhūti pāda.
And the mind is intensely quiet, calm, serene, body is stable, steady and indriyās are completely withdrawn and from there on the internal yoga, antaraṅga yoga begins and then the journey will be more adventurous more deeper and more subtler. Let us see those particular dimensions of the vibhūti pāda.Om Śāntiḥ Śāntiḥ Śāntiḥ ॐ शान्तिः शान्तिः शान्तिः||
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/_aD686DAw6o?si=wWWOgYITXlVpRVEq
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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