Contemplation on Verse BG 2.58 and 2.59 (Pratyahara & Uparati)

B.G Verse 2.58, 59

yadā saṅharatē cāyaṅ kūrmō.ṅgānīva sarvaśaḥ.

indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā৷৷2.58৷৷

viṣayā vinivartantē nirāhārasya dēhinaḥ.

rasavarjaṅ rasō.pyasya paraṅ dṛṣṭvā nivartatē৷৷2.59৷৷

This simili of Tortosie is telling. It reminds of the Yoga Anga praytayahara.

Given below are two Yoga sutra verses for the same.

yama-niyamâsana-prâñâyâma-pratyâhâra-dhârañâ-dhyâna-samâdhayo ‘stav angâni

2.29 – Yoga Sutras

yama = external discipline

niyama = internal discipline

âsana = posture

prâñâyâma = breath regulation

*pratyâhâra = withdrawal of the senses*

dhârañâ = concentration

dhyana = meditative absorption

samâdhayah = oneness, integration

astau = eight

angâni = limbs

sva-visayâsamprayoge cittasya svarûpânukâra ivendriyâñâm pratyâhârah

2.54 – Yoga Sutras

When mind decouples (or withdraws internally) from external objects, the senses do likewise; this is

called withdrawal of the senses.

Swami Vivekananda says as follows for this verse in Yoga Sutras : -

These organs are separate states of the mind-stuff (antahkarana). I see a book; the form is not in the book, it is in the mind. Something is outside which calls that form up. The real form is in the Chitta. These organs are identifying themselves with, and taking the forms of whatever comes to them. If you can restrain the mind-stuff from taking these forms the mind will remain calm. This is called Pratyahara. Thence arises supreme control of the organs.

tataï paramâ vasyatendriyâñâm

2.55 – Yoga Sutras

Thence arises complete mastery over the senses

The bliss of creative expression which we will have experienced in our lives, occurs when our Buddhi or intellect remains integrated (i.e. not dispersed among many things). Such an integrated intellect or high concentration is not possible, until one has developed the practice of withdrawing one’s senses from various objects and focus it on the well-determined target. This is the recipe of success in all walks of life.

Hence Pratyahara preceeds Dharana (high concentration) in Yoga Anga.

Also if you notice Pranayama preceeds Pratyahara. This is something to reflect on.

Prana is not just one’s breath. One’s Prana Sakti is Divine Energy that flows within and without. The food (for thought and belly) becomes our mind and the liquids – esp water flows within as Prana. Hence its said without food one can live longer (i.e. like one who is mindless) but its extremely hard to survive without water (since Prana Sakti may depart this shell case).

See Prasno Upanisad for importance of Prana & also Chandoyam.

Control of Prana is Control of Mind. Prana is also controlled by right actions and thoughts – hence Pranayama is preceeded by Yama, Niyama, Asana.

See Ramana Bhagavan’s Eka Sloki - _pavana chalana rodhat atmanishtho bhava tvam_.

All forms of Upasana are inherently Praanopasana in one way of perspective or other. Since our Upanayanam days – we are disciples of Prana.

With reference to Vedanta Studies…. Our Buddhi (intellect) can dwell upon the subtle truths expounded by Upanisads, only when it remains integrated (i.e. not dispersed in diverse things – which are products of Avidya). To ensure one’s Buddhi is not dispersed, one’s mind has to be withdrawn from diverse allurements in the world. This can only be done by training the Mind regularly to have a command over its senses, by strictly subjecting it to Dharmic routines and other such practices. 

Will plays a role, but mere will is not enough. A certain measure of understanding or “purpose” has to be inculcated. Which Sastra Vicharam grants us. Also useful here is Satsangham.

Since regularity in the practice of Asana, Pranayama & Pratyahara is needed -  one must reflect on the importance of  Sandhya Vandhana in our lives. 

The very act of unfailing performing Sandhya Vandhana, at right time – ensures we are trained continually. 

Eternal Vigilance is built upon the bedrock of regularity.

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Regarding Uparati from Vivekachudamani

bahyAnAlambanam vrtteresoparatiruttamA - verse 24

The pre-eminent uparati is the non-dependence of the mind on anything external.

Sri Chandrasekhara Bharati MahaswaamigaL Commentary

Even as the water in a tank goes through its outlets and engulfs the fields etc., so too the mind which is inside comes out through the openings of the ears etc., and is transformed into the shape of the objects like sound etc. This transformation is called manovrtti (the mental mode). The idea is that when the mind which is inside is restrained from going out through the external organs, it does not get transformed into the shape of the external organs.

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Sri Ramakrishna's comments relevant for this verse, highlighted by Sri Swami Chidbhavanandaji.