Patanjali’s eight limbs of yoga: Pratyahara

Pranayama leads to Pratyahara. A simplistic translation is "sense withdrawal" but this is only partially correct. In practice, Pratyahara means "pull-ing the mind from every direction and in every respect to a focal point." Before analysing Pratyahara, we need to understand the relationship between the mind and senses. They work closely together and unable to work without each other. The mind cannot perceive an object without the senses and the senses cannot sense an object without the mind.

Our nostrils, tongue, eyes, skin, and ears are able to smell, taste, see, touch, and hear only in the presence of the mind. These organs are connected to our cortex, the physical seat of the non-physical mind. The cognitive power flowing from the cortex to these organs infuses them with the capacity to sense the objective world.

Every sensory interaction takes a toll on our body, mind, and senses. The mind, working under the influence of desires, cravings, and engrained habits, justifies its sensory pursuits. We are so entrenched by sensory allurements that, for the most part, we are oblivious to future consequences.

We seek a remedy only when we’ve reached critical point, and we seek it with the help of an incapacitated mind. This is where the practice of Pratyahara comes in. Pratyahara is a two-part practice: withdraw the mind from all sensory engagements and then focus it on an object that transcends the ordinary realm of the senses.

When the mind disconnects from its roaming tendencies and remains focused on a particular pranic field for 12 breaths, it is defined as pranayama. A minimum of 12 breaths (48 seconds) is required for the bonding between prana and mind to fully mature. Thus pranayama is not defined by how long we hold the breath but rather by how long we hold our mind on the subtle movement of prana in the pranic field.

When mental concentration is 12 times longer than the period of concentration defining pranayama, we have entered the realm of Pratyahara. Our capacity to concentrate increases with practice allowing dharana to mature into dhyana and finally samadhi.