Control of the Senses By Swami Sivananda

Control of the Senses

1. Many aspirants fail to enter into Samadhi or Brahmic Bliss on account of restlessness of any one of the Indriyas (senses). Control of Indriyas is indispensably requisite for spiritual Sadhana.

2. Develop Vairagya. Without Vairagya and restraint of Indriyas no meditation or Samadhi is possible. Energy will leak out if Vairagya wanes. Vairagya is non-attachment to sensual objects. It is a mental state.

3. Control the Indriyas. Through introspection find out which Indriya is troubling you and curb it ruthlessly. Give up the objects which the particular Indriya tries to grasp. Destroy the thirsting for objects and sense-enjoyments. Then you will be established in Samadhi or Supreme Peace.

4. Discipline the Indriyas. Speak truth. Talk little. Observe Mouna for two hours daily. Speak sweet, loving, soft words. Do not utter harsh words. Do not abuse anybody. This is the discipline of Vak-Indriya, the organ of speech.

5. Do not go to cinemas. Do not look at ladies with a lustful look. When you move in the streets look at the tip of the nose or big toe and walk. Do not look hither and thither. This is the discipline of eye, the organ of sight.

6. Do not attend nautch party and do not hear vulgar music. Give up musical entertainments. Do not hear worldly topics. This is the discipline of ear, the organ of hearing.

7. Do not use scents. This is the discipline of nose, the organ of smell. Give up salt and sugar for a week. Live on simple food. Fast on Ekadasi days or live on milk. This is the discipline of tongue, the organ of taste.

8. Observe Brahmacharya. This is the discipline of the reproductive organ. Sleep on a hard mat. Walk bare-footed. Do not use umbrella. This is the discipline of the skin, the organ of touch.

9. Fix the mind on your Ishta Devata. Bring it back again and again when it wanders and fix it on the image. This is the Sadhana for checking the wandering mind and developing concentration. By constant, regular practice, you can fix the mind on God steadily.

10. You may think or falsely conjecture that the senses are under your control. You may be duped. All of a sudden you will become a victim or a slave. You must have not only control of one Indriya but also Parama Vasyam or supreme control of all the Indriyas. The senses may become turbulent at any time. Reaction may set in. Beware!

May the Lord bestow on you Vairagya, Viveka and inner spiritual strength to control the senses and enter into Samadhi.

The necessity to control the senses! ~ Atman Nityananda

 

The necessity to control the senses!

When we allow the senses freely to run towards the objects of the senses then the temptation and desire to posses and enjoy them is easily born within us.

Depending on the circumstances we can fulfill it immediately or it will remain latent in the subconscious mind to be fulfilled in the future.

In both cases our minds become more conditioned and limited by this desire.

~~~

Extracts from Bhagavad Gita 

21. With the mind unattached to the external contacts he discovers happiness in the Self (Atman); with the mind and buddhi engaged in the meditation of Brahman *he attains to the endless happiness."

22. The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them.

23. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger—he is a Yogi, he is a happy man.

24. He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom (Moksha), himself becoming Brahman.

25. The sages obtain absolute freedom (Moksha), they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.

26. Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

27. Shutting out(all) external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils,

28. With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever.

29. He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.

Hari Om Tat Sat

 Thus in the Upanishads of the glorious Bhagavad Gita,

the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna ends the fifth discourse entitled:

“The Yoga of Renunciation of Action”

~~~

Control of senses and organs of action - Atman Nityananda

Control of senses and organs of action 

Control of the senses and organs of action is of the most important factors for controlling the mind and dissolving desires and cravings for sense pleasures.

It is desire and passion that set the mind in motion, make it anxious, agitated and extroverted, and prevent us from maintaining peace of mind and experiencing the peace and bliss of our essence. Therefore, it becomes obvious that the dissolution of desires and craving for sensory pleasures of all kinds is the means to keep our mind calm, steady and focused and to experience the peace and bliss of our essence.

Among the means for the dissolution of desires and cravings is the control of the senses, the organs of action and the mind. Control of the senses and the organs of action helps us to control the mind, and control of the mind helps us to control the senses and the organs of action, so we should aim to control both.

Our true nature is experienced in the silence and stillness of the mind. So, the restless, distracted and agitated mind is the greatest obstacle to experiencing the peace and bliss of our true Self. To control the mind, it is of great importance to control the senses and organs of actions and at the same time over time to dissolve the desires, cravings and egoic tendencies that control our mind, senses and organs of actions.

To control the senses of perception means to prevent them from getting attached to the sensory objects thus giving rise to the expression of egoic tendencies and causing us to lose the calm and peace of mind and heart and to identify with them. It also means that we allow our senses to come in contact with all that is of a sattvic nature and prevent, as far as possible, them from coming in contact with that which is related to our ego´s cravings, passions, attachments and impressions of a rajasotamasic nature.

By not allowing the senses to come in contact with what our ego desires, we do not allow the ego to express and nourish itself. And on the other hand, by allowing sattvic impressions and spiritual impressions (which are also sattvic in nature) to enter our mind, we nourish the mind with sattva and impressions related to inner development and transformation grow in us. In case we cannot avoid contact with rajasic and tamasic impressions, we need to detach ourselves from the objects by deepening Self-awareness and withdrawing the senses from the objects; these two actions are, in fact, aspects of the same process. That is, the withdrawal of our senses from objects involves withdrawing our attention from objects and focusing it, as far as possible, on inner silence.

Concerning the organs of action, the most important thing is to control the organ of speech and the sexual organs.

Speech is one of the organs of action that keeps the mind agitated and extroverted and prevents us from experiencing the peace and bliss of the Self. That is why some of the great sages kept an intense silence and that is why they were called Munis (in Sanskrit), that is, silent sages. Sri Ramana Maharshi is one of them and also Sri Muniraj a devotee of Mahavatar Babaji.

Since speech is the externalization of thoughts, if we want to control our mind, we must also control our speech. The more we speak, the more our mind will be extroverted and distracted and the more difficult it will be to control it and keep it calm and centred in our Self. That is why we have to control our speech, keep silent as much as possible, speak when we need to, and avoid chattering. Speaking and especially chattering keeps our mind in constant activity, keeps us identified with our mind and ego and nourish egoic tendencies. So, controlling speech helps us a lot to control the mind but also all the other senses as well.

Moreover, by constantly talking we lose a lot of energy and, without energy, it is difficult to control the senses and the mind. As for any other activity, we also need energy to perform spiritual practice and control the mind and senses.

When we maintain silence in speech, we can more easily remain aware of the silence and peace of our true Self, be attentive to and observe what is going on in our mind, and effectively manage the selfish tendencies that manifest within us. Keeping silent help us keep the mind silent and this is the foundation for deep meditation and samadhi through which we can experience the peace and bliss of the divine Self. That is why, in spiritual teachings, control of speech is one of the basic disciplines to be practiced.

Another important organ of action is the sexual organ. When it is under the control of lasciviousness it causes the mind to be restless, agitated and extroverted. Lust for sexual pleasure is one of the greatest hindrances to spiritual life and to attaining Self-realization.

Control of sexual organs and dissolution of lasciviousness is of great importance to control and purify the mind, meditate profoundly and experience the peace and bliss of our divine Self. Sexual lust is one of the most potent tendencies that keeps the mind extroverted, attached to sensual sensory impressions, agitated, impatient, and the cause of other egoic tendencies such as pride, jealousy, worry, dissatisfaction, anger, violence and fear. It is the mother of all other sensory pleasures and also the main tendency that keeps us attached to the body, hence it is one of the main, if not the main, source of misery and suffering.

Control of sexual organs and dissolution of lasciviousness is also of great importance because conservation and conversion of sexual energy are fundamental and necessary for inner growth and transformation. In the sexual energy are found the most important subtle energies (Ojas, Tejas and higher Prana) which are the foundation of the inner development of the higher capacities of the mind and our spiritual transformation and higher states of consciousness.

We can control sexual organs through control of other senses such as vision, taste, touch and speech, control of thoughts and imagination and systematic work on eliminating sexual lust.

Death of Samskaras (impressions) leads to Liberation (Moksha) / by Swami Sivananda

Death of Samskaras (impressions) leads to Liberation (Moksha)

by Swami Sivananda   

 What Is Samskara?

Vritti (whirlpool, thought-wave) arises in the mind-ocean. It operates for sometime. Then it sinks below the threshold of normal consciousness. From the surface of the conscious mind wherein it was uppermost for some time, it sinks down deep into the region of the subconscious mind (Chitta). There, it continues to be a subliminal action and becomes a Samskara (impression). A conscious action-whether cognitive, affective or conative-assumes a potential and hidden (Sukshma and Avyakta) form just below the threshold of consciousness. This is termed a Samskara.

Thoughts and Desires depend upon Samskaras

The nature of desires and thoughts depends upon the nature of your Samskaras. If you have good Samskaras, you will have good desires and good thoughts and vice versa. Even if you have indulged in vicious actions up to the age of forty, begin practising virtuous actions such as charity, Japa, Dama (control of the senses), Svadhyaya (study of sacred books), meditation, service of the poor and the sick, service of saints, etc., from this moment and these Samskaras will prompt you to do more virtuous deeds. They will stimulate good desires and noble thoughts.

The Lord says in the Bhagavad-Gita, (IX-30)

"Even if the most sinful worships Me with undivided heart, he too must be deemed righteous, for he has rightly resolved."

The Enslaving Chains of Samskaras

Mind exercises its suzerainty through Samskaras. From Samskaras emanate Vasanas like swarms of locusts. From Vasana flows the stream of desire and from enjoyment of objects of desires arises Trishna or internal craving (intense longing). Trishna is very powerful. The Samskaras are imbedded in the mind, in the Karana Sarira. There arises a memory of pleasure in the mind. Then the mind thinks of objects. Maya has her powerful seat in the imagination. There comes attachment. The mind plans and schemes. You are swayed by the passions. You exert yourself physically to possess those objects and enjoy them. In your efforts, you favour some and disfavour others through Raga and Dvesha. You will have to enjoy the fruits of your virtuous and vicious actions.

Through this six-spoked wheel of Raga and Dvesha, virtue and vice, pleasure and pain, this Samsaric wheel of birth and death moves on without stopping from Anadi Kala (beginningless time

Evil Samskaras-the Real Enemy

Who is your real enemy? It is your own evil Samskaras. Substitute Subha Vasanas in place of Asubha ones. Then you can approach God. The mind will be changed. Old Samskaras will be obliterated. Wrong suggestions of various kinds and crude fantastic superstitions are rooted deeply in your mind. They are harmful. You will have to knock them down by Vichara, sublime suggestions, right thinking. "I am body," "I am Mr. John," "I am a Brahmin," "I am rich"-these are wrong suggestions and wrong Samskaras. Suggest to yourself boldly that you are Brahman. The previous wrong suggestion and Samskara "I am body" will slowly melt away by strenuous efforts.

If you forget your real Brahmic nature even for a minute, the old Samskaras of Ajnana will try to come up and overwhelm you. See how Narada's determination began to fluctuate even though he was absorbed in meditation, when he saw some Deva-girls. He at once experienced the sexual desire in himself. The seed came out, he put it in a pot and Chudala in the form of Kumbha Muni emerged from out of the pot. (Yogavasishtha, story of Sikhidhvaja). Therefore, you will have to be very, very careful. Keep yourself away from all kinds of temptations-money, woman, name, fame, etc.

Death of Samskaras Leads to Liberation (Moksha)

The physical body may die. But, the thoughts and Samskaras of actions, enjoyments and thinking follow you after death till you attain Moksha. These are variable Upadhis that accompany you after death. They are variable because you carry different kinds of Samskaras each time when you die. In different incarnations, you create different kinds of Samskaras. The permanent Upadhis that accompany you after death are the five Jnana-Indriyas, five Karma-Indriyas, five Pranas, fourfold mind and the Karana Sarira which is the support or Adhara for the Linga Sarira or astral body. It is the death of the Samskaras, it is the death of the Karana Sarira that leads to the final Moksha. It leads to the attainment of Brahma-Jnana. You will be getting fresh births so long as there are Samskaras. You will have to take birth again and again till all the Samskaras are obliterated or fried up by the acquisition of Brahma Jnana. When the Samskaras are wiped out, Brahmic Knowledge shines by itself in its own glory.

Sadhana Consists In Destroying the Samskaras

The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi (Nirvikalpa Samadhi). Sadhana consists in wiping out the Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras or latent Smriti in the mind. The world enters the mind through the eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you can shut out the first three doors. Through Vichara (right enquiry of Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will dawn.

Pratyahara (abstraction or withdrawal of the senses) By Sri Swami Sivananda

Pratyahara 

(abstraction or withdrawal of the senses)

By Sri Swami Sivananda  

Pratyahara is abstraction or withdrawal of the senses from their objects. The senses are held in check by this practice.

Sri Swami Sivananda  

Real inner life begins when the aspirant is established in this practice. That Yogic student who jumps at once to the practice of meditation without practising abstraction is a deluded soul. He will have no success in contemplation. 

Pratyahara checks the outgoing tendencies of the senses. It puts a break, as it were, on the senses. Pratyahara follows automatically the practice of Pranayama. When the life-force is controlled by the regulation or restraint of breath, the senses become thinned out. They are starved to death. They get emaciated. They cannot hiss now when they come in contact with the objects.

Pratyahara is a trying discipline. It is disgusting in the beginning but later on it becomes very interesting. You will feel immense inner strength. It demands considerable patience and perseverance. It will give you tremendous power. You will develop immense will-power. 

During the course of practice, the senses will run again and again like a wild bull towards objects. You will have to withdraw them again and again and fix the mind on the Lakshaya (point of concentration). 

That Yogi who is well established in the practice of Pratyahara can meditate quite calmly even in the battlefield when countless machine-guns are fired.

In the practice of Pratyahara you will have to drag the outgoing senses again and again from the sensual objects and fix the mind on your Lakshya point of concentration), just as the cart-driver drags the impetuous bulls and fixes them to the yoke. 

You must take particular care to drag the senses gently. Some aspirants draw them vehemently. That is the reason why they experience a little headache sometimes.

You should practise withdrawal of the senses one by one. dealing with the most turbulent senses in order. If you try to manipulate all the senses at one time, you will fail.

Mind is the commander-in-chief. The senses are the soldiers. The senses cannot do anything without the co-operation of the mind. If you can disconnect the mind from the senses, there will be abstraction of the senses automatically.

If one has intense Vairagya (dispassion indiferrense for enjoyment of objects), practice of Pratyahara will be easy. Dispassion is the enemy of the senses. Some Yogic students practise Pratyahara for 2 or 3 years and yet do not attain success, the simple reason being that they have not yet fully annihilated the cravings and lurking desires. They get themselves attached to some sensual objects.

Discrimination (viveka) helps a great deal in attaining success in Pratyahara.

A Raja Yogi practises Pratyahara deliberately. 

A Bhakta (a devotee of God) does not practise Pratyahara. He tries to get himself drowned in the Prem of the Lord. He attempts to fix his mind either at His lotus feet or charming face. Consequently he gets established in Pratyahara. 

NOTES

Pratyahara is abstraction. It is the withdrawal of the Indriyas from the objects. The senses are assimilated in the mind which is rendered pure through the practice of Yama, Niyama and Pranayama. The mind becomes more calm now. The nature of the Indriyas is to have always connection with the objects. Where the vision is turned outward (Bahirmukha Vritti), the rush of fleeting events engages the mind. The outgoing energies of the mind begin to play. When they are obstructed by the practice of Pratyahara, the other course for them is to mix with the mind and to be absorbed in the mind. The mind will not assume any form of any object. Hitherto, the Indriyas were following the mind like the other bees which follow the queen bee. Just as the bees fly as the queen bee flies, and sit as it sits down, so also, the Indriyas become restrained as the mind is restrained.

READ ABOUT THE EIGHT LIMBS OF YOGA

Pratyahara itself is termed as Yoga, as it is the most important Anga in Yoga Sadhana. This is the fifth rung in the Yogic ladder. The first four rungs deal with ethical training and purification of body, mind and Nadis. Now with Pratyahara, proper Yoga begins which eventually culminates in Dharana, Dhyana and Samadhi. 

Hence in Kathopanishad also in Part VI, Sloka 11, you will find: That firm control of the senses, they regard as Yoga. Again in the same Upanishad it is stated in Part IV, Sloka 1: The Self-existent created the senses outgoing, therefore, one sees outside and not the Atman within. Some intelligent man, with his senses turned away from their object, desirous of immortality, sees the Atman within.

Control of Indriyas (senses)

Indriyas, A Prolongation Of The Mind

Indriyas are objectified desires. Will to see is the eye. Will to hear is the ear. The Indriyas (senses) have two states, static and dynamic. When the desire begins to operate, the Indriyas are put in motion. This is the dynamic state. As soon as the desire is gratified, the Indriyas shrink through Tripti (satisfaction). This is the static or passive state.

Mind and Indriyas are one. Indriya is a prolongation of the mind. The sea is fed by the rivers; the sea cannot exist without the rivers. Even so, mind is fed by Indriyas and cannot exist without Indriyas. If you have controlled the Indriyas, you have already controlled the mind. Indriya is another name for mind.

Mind is a mass of Indriyas. Mind is a higher power than the Indriyas. Mind is a consolidated Indriya. Indriya is mind in manifestation. Just as a minister obeys the king, so also, the five Jnana-Indriyas act in accordance with the dictates of the mind. Indriyas represent backwaters. The desire in the mind to eat has manifested as tongue, teeth and stomach. The desire in the mind to walk has manifested itself as legs and feet. If you can control mind, you can control the Indriyas.

Eyes can only see. Ears can only hear. Tongue can only taste. Skin can only touch. Nose can only smell. But, the mind can see, hear, taste, touch and smell. Mind is the common sensory. The five senses are blended there. It can directly see, hear, smell, taste and feel independent of the senses. It is an aggregate of the five senses. All the sense-faculties are blended in the mind. You can see and hear directly through the mind by Yogic practice (clairvoyance and clairaudience). This blows out the Western psychological theory of perception.

Mind is termed the sixth sense: "Manah shashthanindri-yani-the senses of which mind is the sixth" (Gita, XV-7). The five senses are the five Jnana-Indriyas (organs of knowledge, sensation or perception).

Ayatana means mind (Chhandogya Upanishad, IV-vii) which is the substratum of the experiences of all other organs. Senses cannot do anything, if the mind is not connected with them. When you are wholly absorbed in the study of an interesting newspaper, you do not hear when your friend loudly calls you. You are not aware that the clock has struck five. It is everybody's daily experience. The mind was away at that time. It was not then connected with the sense of hearing. The eyes may be wide open during sleep. They do not see anything, because the mind is not there.

Sister Indriyas

Nose and anus are sister Indriyas. They are born of the same Prithvi-Tanmatra, nose from the Sattvic portion, anus from the Rajasic portion. These two Indriyas are the least mischievous. The olfactory sense and the olfactory nerve do not trouble you much. They can be controlled very easily.

Tongue and genitals are born of Jala-Tanmatra, the former from the Sattvic portion and the latter from the Rajasic portion. They are sister Indriyas. Eating strengthens the reproductive Indriyas.

Eye and feet are of Agni-Tanmatra, eye from the Sattvic Amsa (portion), feet from the Rajasic Amsa. They are sister Indriyas. Eye likes to see 'sights'. Her sisters, feet, say, "We are ready to take you to the Kumbha Fair at Allahabad. Be ready."

Skin and hands are born of Vayu-Tanmatra, skin from the Sattvic Amsa and hands from the Rajasic Amsa. They are sister organs. Skin says, "I want silk and other smooth articles for my enjoyment." Her sister, hand, says, "I can feel through my tactile corpuscles. I shall get for you fine soft silk. Do not be afraid, my dear sister."

Speech and ear are born of the same Akasa-Tanmatra, ear from the Sattvic Amsa and speech from the Rajasic Amsa. They are sister Indriyas. They help each other in the economy of Nature.

In a bungalow you will find two gates, one for entrance, another for exit. Our body is also a nice bungalow for the Lord. Eyes and ears are entrance gates for the reception of forms and sounds. These are avenues of sense-knowledge (sight and hearing). Upastha Indriya (organ of reproduction) and Guda (anus, organ of excretion) are exit gates. They throw out urine and faeces.

Tongue, The Most Difficult To Control

The most mischievous and troublesome Indriya is the generative organ. Then comes tonque. Then comes speech. Then comes ear. Then comes eye. Control of the organ of taste is far more difficult than control of the genitals, because you have been enjoying delicious articles of food even from your very birth. Lust manifests itself just before eighteen. You indulge in sexual pleasure only for a short period in every birth. But, you have to take food even in advanced senility. Control of tongue means control of all Indriyas.

Music, cinema, sight-seeing are enjoyed in human births only. Ants and rats do not enjoy cinema-show. The Indriya of sight is not so powerful as the tongue.

The organ of sight serves as a loving comrade to the organ of taste. The mind is at once tickled at the sight of a yellow colour of the mango. The eyes see a beautiful mango and the different dishes that are served on the table. At once, the glosso-pharyngeal nerves are stimulated. You get good appetite and relish. The food is rendered more palatable. A blind man may not have as good a relish as a man with sharp sight has.

Object Of Sadhana; to Prevent Externalisation By The Indriyas

The three organs of eye, ear and tongue externalise the mind and make a man altogether worldly. Eyes and ears are the avenues of sense-knowledge or Vritti-Jnana. Close the eyes. Shut the ears either with balls of cotton or balls of cotton beaten with yellow bee's wax or with the two thumbs making Yoni-Mudra. Now you have destroyed two-fifths of the world. Do not allow anything to enter the mind through these two doors of sense-knowledge.

The object of Sadhana is to internalise the mind by introspection or Antarmukha Vritti and to realise the Truth within yourself. Control the three organs of eye, ear and tongue. Then you can bring the mind under discipline and prevent the mental energy from flowing externally. These organs are the main causes of making the mind restive. Control over them helps the purpose of concentrating the energy internally.

He is a real Kshatriya (warrior) who wages internal war with the mind, who fights with the Indriyas, the Svabhava, through Viveka and will-force and obtains absolute mastery over the mind. He is a real Kshatriya who fights with the host of evil Samskaras and evil thoughts, the Rajasic and Tamasic, by awakening and increasing the Sattva Guna. He is a real Kshatriya whose Sastra is Will, and Astra is Viveka, whose battle-field is within, whose band is chanting of Pranava and Udgitha of the Chhandogya Upanishad and whose coat-of-arms is the three qualifications, viz., Viveka, Vairagya and Mumukshutva.

How To Control The Indriyas

There are six ways of controlling the Indriyas:
 (i) through Vichara (Self-enquiry), 
(ii) by will-force, 
(iii) by Kumbhaka (retention of breath in Pranayama), (iv) by Sama and Dama (restraint), 
(v) by Pratyahara (restraint or withdrawal of senses),
(vi) by Vairagya (dispassion) and Tyaga (Renunciation). 
Perfect control can be made only through Vichara.(Self-enquiry).

Sama and dama

Calmness of mind comes through the practice of Sama and Dama. 

You must first develop Viveka  (discrimination between the real and the unreal) and Vairagya (dispassion for the enjoyment of objects) herein and hereafter. 

Then only you will have success in the practice of Sama. Vairagya born of Viveka only will be of a lasting nature. Such a Vairagya only will be helpful to you in your spiritual practices. Karana Vairagya due to loss of property of death of wife or son will be temporary. It will be of no use to you. It is volatile like ammonia.

Dama is the control of the external organs, i.e., the organs of action or the five Karma-Indriyas, viz., organ of speech, hands, feet, genitals and the anus. 

Sama is serenity of mind produced by the constant eradication of Vasanas or desires.

Sama

Sama is serenity of mind produced by the constant eradication of Vasanas or desires. Whenever desires crop up in your mind do not try to fulfil them. Reject them through discrimination, right enquiry and dispassion. You will get tranquillity of mind and mental strength by constant practice. The mind is thinned out. The mind is checked directly from wandering. Its out-going tendencies are curbed. If the desires are eradicated, the thoughts also will die by themselves. The mind is detached from the manifold sense objects by continually observing their defects and is fixed on Brahma.

Sama is calmness of mind induced by the eradication of Vasanas. Vasana-tyaga (renunciation of desires) through discrimination constitutes the practice of Sama, one of the sixfold virtues (Shadsampatti). If a desire arises in your mind, do not give way to it. This will become the practice of Sama. Sama is keeping the mind in the heart by Sadhana. Sama is restraint of the mind by not allowing it to externalise or objectify. The restraint of the external activities and the Indriyas is the practice of Dama (Bahyavritti-nirodha).

If you renounce the desire for eating mangoes, it is Sama. If you do not allow the feet to carry you to the bazaar to purchase the mangoes, if you do not allow the eyes to see the mangoes and if you do not allow the tongue to taste them, it is Dama.

A desire arises to eat sweets. You do not allow the feet to move to the bazaar to purchase the sweets. You do not allow the tongue to eat the sweets. You do not allow the eyes to see the sweets also. This kind of restraint of the Indriyas is termed Dama.

It is termed Sama when you do not allow any thought to arise in the mind concerning sweets by eradication of Vasanas (Vasana-tyaga). This eradication of the Vasanas can be accomplished through Vichara, Brahma-chintana, Japa, Dhyana, Pranayama, etc.

Sama is an internal restraint. Dama is a restraint of the Indriyas. Though the practice of Sama includes the practice of Dama, as the Indriyas will not move and work without the help of the mind, yet the practice of Dama is necessary. The practice of Dama should go hand in hand with Sama. Sama alone will not suffice. You must attack the enemy, desire, from within and without. Then alone you can control the mind quite easily. Then alone the mind will be in perfect control.

In the practice of Sama, the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue and nose are also controlled.

Dama 

Dama is rational control of the senses. Dama is the control of the five organs of  knowledge (eyes, nose, ears, tonque, touch) and the five organs of action or the five Karma-Indriyas, viz., organ of speech, hands, feet, genitals and the anus and the external instruments, the organs are withdrawn and fixed in their respective centres.

The eyes run outside to see a beautiful object. If you at once withdraw the eyes from that object, it is called Dama. You should restrain the other Indriyas also by the practice of Dama.

Some say, Practice of Dama is not necessary. It is included in Sama. The Indriyas cannot work independently. They can work only in conjunction with the mind. If the mind is checked, the Indriyas will come under control automatically.

The mind will come under control very easily if Dama also is practised. It is a double attack on the enemy from within and without. He is crushed or subdued soon. If the front and back doors are closed simultaneously, the enemy is caught quite readily. There is no escape for him on any side. by practice of Dama you do not allow either the Indriyas or the mind to come in contact with the objects. You do not allow the mind to come through the external instrument, viz., the eye, to assume the form of the object. 

In neophytes the mind never remains self-centred despite rigorous practice of Sama. It tries to run outside towards external objects. If Dama is also practised, it will be of immense help to curb the mind efficiently. If you tie the hands of a mischievous boy, he tries to do mischief with the feet. If his feet, also are tied he keeps quiet. Sama corresponds to the tying of the hands and Dama to the tying of the feet. Therefore the practice of Dama is also necessary.

Dama is a practice of a student of Jnana Yoga. Pratyahara corresponds to the practice of Dama. Pratyahara is the practice of a Raja Yogi. In the former it follows the practice of Sama; in the latter it follows the practice of Pranayama. In the former the Indriyas are withdrawn by calming or restraining the mind; in the latter the Indriyas are withdrawn by restraining the Prana. The Indriyas can be withdrawn more effectively by the process of double withdrawal, by withdrawing the mind and the Prana at the same time. It is the mind that moves the Indriyas. It is the Prana that vivifies or energises or galvanises the Indriyas. Sama and Dama are strictly speaking Raja Yogic practicDama

More about Dama

Dama is restraint of the Indriyas. Dama blunts the Indriyas. Perfect control of the senses is not possible through Dama alone. If the senses are very sharp and acute, they carry away the minds of even good Sadhakas impetuously, just as the gale carries away the ship in stormy weather (Gita, II-67). They can be controlled perfectly through the help of the mind, through Vichara.

When you walk along Mount Road, Madras, each Indriya tries its level best to get hold of its objects of enjoyment and revelry. The Indriyas revolt vehemently if you do not procure them these objects. Tongue drags you to the coffee hotel or Hotel de Angelis. Tvak (skin) says, "Let me go to the Bombay Sait's shop and have a piece of fine China silk." Ear says, "Let me have a gramophone or harmonium." Nose says, "Let me have a bottle of Otto de Rose." The mind is at the bottom of these Indriyas to instigate. A tumultuous internal fight goes on between the five organs of knowledge, each trying to have a lion's share of enjoyment. Use Viveka, power of discrimination, always. Indriyas tempt and deceive you. Indriyas are the jugglers. Maya spreads her Moha-Jala through mind and Indriyas. Be on the alert.

 Practise Dama through Vairagya and Vasana-Tyaga. Happiness comes through calmness of Indriyas, through calmness of mind (Uparati). Go to the sweets' bazaar with plenty of money in hand. Walk hither and thither for fifteen minutes. Look with a greedy eye at the various sweets. Do not purchase anything. Return home. Even if dainties are served that day at home, reject them. Have a plain diet. By so doing, you will control the tongue which is at the root of all troubles. You will eventually control the mind also. You will develop will-power.

Give up all luxurious food and all articles of sensuous enjoyment. Practise rigid penance. Tapas thins out the Indriyas and eventually leads to control of mind. If you give up tea, you have really controlled a small portion of the mind; control of tongue really means control of mind.

Pratyahara

When the Indriyas give up the objects, they take up the form of the mind-stuff. They are drawn into the mind. This is termed Pratyahara or abstraction. When the Indriyas are withdrawn from their respective objects, it is Indriya-Pratyahara. Mental abstraction takes place when the mind is disconnected with the Indriyas. Pratyahara is a general, broad term which includes Dama also. The effect of Dama (restraint of Indriyas) is Pratyahara.

If you can do consciously Pratyahara at will, consciously attaching and detaching the mind to and from the senses, you have gained really a great control over the mind. You can check at any time the outgoing tendencies or outgoing forces of the mind. 

Pratyahara is the stepping-stone to inner spiritual life. He who has succeeded in Pratyahara can concentrate his mind quite readily for a very long time. Dharana (concentration) and Dhyana (meditation) come automatically if Pratyahara is perfect. 

An aspirant has to struggle hard to have mastery over Pratyahara. Perfect Vairagya (dispassion) is indispensable for success in Pratyahara. You can succeed after strenuous and incessant struggle for some years. "Tatah parama vasyatendriyanam-Thence arises the supreme control of the organs" (Patanjali Yoga Sutras, II-55). If Pratyahara is perfect, all the organs are under perfect control.

During the period of Sadhana, do not mix much; do not talk much; do not walk much; do not eat much; do not sleep much. Observe carefully the five 'do-nots'. Mixing will cause disturbances in the mind. Talking much will cause distraction of the mind. Walking much causes exhaustion and weakness. Eating much induces Alasya and Tandri (laziness and sleepiness).

Control of Thought-A Great Desideratum

If you have the reins of the horses under your control, you can have a safe journey. The Indriyas are the horses. If you have the senses under your efficient control, you can have a safe journey in the path of Moksha. Indriyas cannot do anything without the help of the mind, their master and commander. Control of the Indriyas means control of the mind only. Control of thoughts leads to the control of mind and Indriyas also. It leads to the attainment of infinite bliss and eternal life. Control of thought is indispensable-a great desideratum for all.

Remember Your Original Home

O Mind! Do not ruin yourself by keeping company with the senses and their objects. Enough. Enough. Now get yourself concentrated on Brahma-Svarupa. That is your original home. That is your real, happy home. Remember this constantly when you chant OM. Brahmakara or Akhandakara Vritti will arise thereby. Svarupa is your original home. I have to repeat this again and again, as you always forget your real nature. You have taken your birth from Svarupa. Now, go back to your original home or birth-place through the help of Brahmakara Vritti generated by constant Nididhyasana (profound and constant meditation), through Mahavakya-Anusandhana or Chintana (enquiry into or thinking on the deep and real significance of the great sentence "Tat Tvam Asi" or "Aham Brahmasmi"). Then the Avidya (nescience) will be destroyed and you will be free from all kinds of miseries and pain and will attain the Paramananda state (highest knowledge coupled with infinite bliss). When the Svarupakara Vritti arises, all your vain Sankalpas will vanish. You will reach the Turiya state with Sahajananda (bliss which is your very nature). Then, O mind, you will be free from birth and death. You will no longer have to enter again this filthy house of physical body. You will not be clothed again by flesh and bone. You will be merged in Sat-Chit-Ananda Brahman, your Adhishthana or repository!

SOURCES: 
 Lectures on Yoga and Vedanta.

http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=895

Pratyahara: the Forgotten Limb of Yoga By David Frawley

Pratyahara: the Forgotten Limb of Yoga

By David Frawley

Pratyahara itself is termed as Yoga, as it is the most important limb in Yoga Sadhana. 
~ Swami Shivananda

Yoga is a vast system of spiritual practices for inner growth. To this end, the classical yoga system incorporates eight limbs, each with its own place and function. Of these, pratyahara is probably the least known. How many people, even yoga teachers, can define pratyahara? Have you ever taken a class in pratyahara? Have you ever seen a book on pratyahara? Can you think of several important pratyahara techniques? Do you perform pratyahara as part of your yogic practices? Yet unless we understand pratyahara, we are missing an integral aspect of yoga without which the system cannot work.

The eight limbs of Ashtanga Yoga are: 

1. Yama (self-restraint), 
2. Niyama (religious observances), 
3. Asana (posture), 
4. Pranayama (restraint of breath), 
5. Pratyahara (abstraction of senses), 
6. Dharana (concentration), 
7. Dhyana (meditation) 
8. Samadhi (super-conscious state).

As the fifth of the eight limbs, pratyahara occupies a central place. Some yogis include it among the outer aspects of yoga, others with the inner aspects. Both classifications are correct, for pratyahara is the key between the outer and inner aspects of yoga; it shows us how to move from one to the other.

It is not possible to move directly from asana to meditation. This requires jumping from the body to the mind, forgetting what lies between. To make this transition, the breath and senses, which link the body and mind, must be brought under control and developed properly. This is where pranayama and pratyahara come in. With pranayama we control our vital energies and impulses and with pratyahara we gain mastery over the unruly senses — both prerequisites to successful meditation.

What is Pratyahara?

The term is usually translated as "withdrawal from the senses," but much more is implied.

The term pratyahara is composed of two Sanskrit words, prati and ahara. Ahara means "food," or "anything we take into ourselves from the outside." Prati is a preposition meaning "against" or "away." Pratyahara means literally "control of ahara," or "gaining mastery over external influences." It is compared to a turtle withdrawing its limbs into its shell — the turtle’s shell is the mind and the senses are the limbs. The term is usually translated as "withdrawal from the senses," but much more is implied.

In yogic thought there are three levels of ahara, or food. The first is physical food that brings in the five elements necessary to nourish the body. The second is impressions, which bring in the subtle substances necessary to nourish the mind — the sensations of sound, touch, sight, taste, and smell. The third level of ahara is our associations, the people we hold at heart level who serve to nourish the soul and affect us with the gunas of sattva, rajas, and tamas.

Pratyahara is twofold. It involves withdrawal from wrong food, wrong impressions and wrong associations, while simultaneously opening up to right food, right impressions and right associations. 

We cannot control our mental impressions without right diet and right relationship, but pratyahara’s primary importance lies in control of sensory impressions which frees the mind to move within.

By withdrawing our awareness from negative impressions, pratyahara strengthens the mind’s powers of immunity. Just as a healthy body can resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around it. If you are easily disturbed by the noise and turmoil of the environment around you, practice pratyahara. Without it, you will not be able to meditate.

There are four main forms of pratyahara: 

1. indriya-pratyahara — control of the senses 
2. prana- pratyahara - control of prana 
3. karma-pratyahara - control of action; and 
4. mano-pratyahara - withdrawal of mind from the senses. 
Each has its special methods.

1. Control of the Senses (Indriya-pratyahara)

Indriya-pratyahara, or control of the senses, is the most important form of pratyahara, although this is not something that we like to hear about in our mass media-oriented culture. Most of us suffer from sensory overload, the result of constant bombardment from television, radio, computers, newspapers, magazines, books — you name it. Our commercial society functions by stimulating our interest through the senses. We are constantly confronted with bright colors, loud noises and dramatic sensations. We have been raised on every sort of sensory indulgence; it is the main form of entertainment in our society.

The problem is that the senses, like untrained children, have their own will, which is largely instinctual in nature. They tell the mind what to do. If we don’t discipline them, they dominate us with their endless demands. We are so accustomed to ongoing sensory activity that we don’t know how to keep our minds quiet; we have become hostages of the world of the senses and its allurements. We run after what is appealing to the senses and forget the higher goals of life. For this reason, pratyahara is probably the most important limb of yoga for people today.

The old saying "the spirit is willing but the flesh is weak" applies to those of us who have not learned how to properly control our senses. Indriya-pratyahara gives us the tools to strengthen the spirit and reduce its dependency on the body. Such control is not suppression (which causes eventual revolt), but proper coordination and motivation.

Right Intake of Impressions

Pratyahara centers on the right intake of impressions. Most of us are careful about the food we eat and the company we keep, but we may not exercise the same discrimination about the impressions we take in from the senses. We accept impressions via the mass media that we would never allow in our personal lives. We let people into our houses through television and movies that we would never allow into our homes in real life! What kind of impressions do we take in every day? Can we expect that they will not have an effect on us? Strong sensations dull the mind, and a dull mind makes us act in ways that are insensitive, careless, or even violent.

According to Ayurveda, sensory impressions are the main food for the mind. The background of our mental field consists of our predominant sensory impressions. We see this when our mind reverts to the impressions of the last song we heard or the last movie we saw. Just as junk food makes the body toxic, junk impressions make the mind toxic. Junk food requires a lot of salt, sugar, or spices to make it palatable because it is largely dead food; similarly junk impressions require powerful dramatic impressions — sex and violence — to make us feel that they are real, because they are actually just colors projected on a screen.

We cannot ignore the role sensory impressions play in making us who we are, for they build up the subconscious and strengthen the tendencies latent within it. Trying to meditate without controlling our impressions pits our subconscious against us and prevents the development of inner peace and clarity.

Sensory Withdrawal

Fortunately we are not helpless before the barrage of sensory impressions. Pratyahara provides us many tools for managing them properly. Perhaps the simplest way to control our impressions is simply to cut them off, to spend some time apart from all sensory inputs. Just as the body benefits by fasting from food, so the mind benefits by fasting from impressions. This can be as simple as sitting to meditate with our eyes closed or taking a retreat somewhere free from the normal sensory bombardments, like at a mountain cabin. Also a "media fast," abstaining from television, radio, etc. can be a good practice to cleanse and rejuvenate the mind.

Yoni mudra

Yoni mudra is one of the most important pratyahara techniques for closing the senses. It involves using the fingers to block the sensory openings in the head — the eyes, ears, nostrils, and mouth — and allowing the attention and energy to move within. It is done for short periods of time when our prana is energized, such as immediately after practicing pranayama. (Naturally we should avoid closing the mouth and nose to the point at which we starve ourselves of oxygen.).

Another method of sense withdrawal is to keep our sense organs open but withdraw our attention from them. In this way we cease taking in impressions without actually closing off our sense organs. The most common method, shambhavi mudra, consists of sitting with the eyes open while directing the attention within, a technique used in several Buddhist systems of meditation as well. This redirection of the senses inward can be done with the other senses as well, particularly with the sense of hearing. It helps us control our mind even when the senses are functioning, as they are during the normal course of the day.

Focusing on Uniform Impressions

Another way to cleanse the mind and control the senses is to put our attention on a source of uniform impressions, such as gazing at the ocean or the blue sky. Just as the digestive system gets short-circuited by irregular eating habits and contrary food qualities, our ability to digest impressions can be deranged by jarring or excessive impressions. And just as improving our digestion may require going on a mono-diet, like the ayurvedic use of rice and mung beans (kicharee), so our mental digestion may require a diet of natural but homogeneous impressions. This technique is often helpful after a period of fasting from impressions.

Creating Positive Impressions

Another means of controlling the senses is to create positive, natural impressions. There are a number of ways to do this: meditating upon aspects of nature such as trees, flowers, or rocks, as well as visiting temples or other places of pilgrimage which are repositories of positive impressions and thoughts. Positive impressions can also be created by using incense, flowers, ghee lamps, altars, statues, and other artifacts of devotional worship.

Creating Inner Impressions

Another sensory withdrawal technique is to focus the mind on inner impressions, thus removing attention from external impressions. We can create our own inner impressions through the imagination or we can contact the subtle senses that come into play when the physical senses are quiet.

Visualization is the simplest means of creating inner impressions. In fact, most yogic meditation practices begin with some type of visualization, such as "seeing" a deity, a guru, or a beautiful setting in nature. More elaborate visualizations involve imagining deities and their worlds, or mentally performing rituals, such as offering imaginary flowers or gems to imagined deities. The artist absorbed in an inner landscape or the musician creating music are also performing inner visualizations. These are all forms of pratyahara because they clear the mental field of external impressions and create a positive inner impression to serve as the foundation of meditation. Preliminary visualizations are helpful for most forms of meditation and can be integrated into other spiritual practices as well.

Laya Yoga is the yoga of the inner sound and light current, in which we focus on subtle senses to withdraw us from the gross senses. This withdrawal into inner sound and light is a means of transforming the mind and is another form of indriya-pratyahara.

2. Control of the Prana (Prana-Pratyahara)

Control of the senses requires the development and control of prana because the senses follow prana (our vital energy). Unless our prana is strong we will not have the power to control the senses. If our prana is scattered or disturbed, our senses will also be scattered and disturbed.

Pranayama is a preparation for pratyahara. Prana is gathered in pranayama and withdrawn in pratyahara. Yogic texts describe methods of withdrawing prana from different parts of the body, starting with the toes and ending wherever we wish to fix our attention — the top of the head, the third eye, the heart or one of the other chakras.

Perhaps the best method of prana-pratyahara is to visualize the death process, in which the prana, or the life-force, withdraws from the body, shutting off all the senses from the feet to the head. Ramana Maharshi achieved Self-realization by doing this when he was a mere boy of seventeen. Before inquiring into the Self, he visualized his body as dead, withdrawing his prana into the mind and the mind into the heart. Without such complete and intense pratyahara, his meditative process would not have been successful.

3. Control of Action (Karma-Pratyahara)

We cannot control the sense organs without also controlling the motor organs (hands. feet, tonque, genitals). In fact the motor organs involve us directly in the external world. The impulses coming in through the senses get expressed through the motor organs and this drives us to further sensory involvement. Because desire is endless, happiness consists not in getting what we want, but in no longer needing anything from the external world.

Just as the right intake of impressions gives control of the sense organs, right work and right action gives control of the motor organs. This involves karma yoga — performing selfless service and making our life a sacred ritual. Karma-pratyahara can be performed by surrendering any thought of personal rewards for what we do, doing everything as service to God or to humanity.

The Bhagavad Gita says, "Your duty is to act, not to seek a reward for what you do." This is one kind of pratyahara. It also includes the practice of austerities that lead to control of the motor organs. For example, asana can be used to control the hands and feet, control which is needed when we sit quietly for extended periods of time.

Mastering pratyahara we can meditate even in the most noisy place

4. Withdrawal of the Mind (Mano-Pratyahara)

The yogis tell us that mind is the sixth sense organ and that it is responsible for coordinating all the other sense organs. We take in sensory impressions only where we place our mind’s attention. In a way we are always practicing pratyahara. The mind’s attention is limited and we give attention to one sensory impression by withdrawing the mind from other impressions. Wherever we place our attention, we naturally overlook other things.

We control our senses by withdrawing our mind’s attention from them. According to the Yoga Sutras II.54: "When the senses do not conform with their own objects but imitate the nature of the mind, that is pratyahara." More specifically, it is mano-pratyahara — withdrawing the senses from their objects and directing them inward to the nature of the mind, which is formless. Vyasa’s commentary on the Yoga Sutra notes that the mind is like the queen bee and the senses are the worker bees. Wherever the queen bee goes, all the other bees must follow. Thus mano-pratyahara is less about controlling the senses than about controlling the mind, for when the mind is controlled, the senses are automatically controlled.

We can practice mano-pratyahara by consciously withdrawing our attention from unwholesome impressions whenever they arise. This is the highest form of pratyahara and the most difficult; if we have not gained proficiency in controlling the senses, motor organs, and pranas, it is unlikely to work. Like wild animals, prana and the senses can easily overcome a weak mind, so it is usually better to start first with more practical methods of pratyahara.

David Frawley

Pratyahara and the Other Limbs of Yoga

Pratyahara is related to all the limbs of yoga. All of the other limbs — from asana to samadhi — contain aspects of pratyahara. For example, in the sitting poses, which are the most important aspect of asana, both the sensory and motor organs are controlled. Pranayama contains an element of pratyahara as we draw our attention inward through the breath. Yama and niyama contain various principles and practices, like non-violence and contentment, that help us control the senses. In other words, pratyahara provides the foundation for the higher practices of yoga and is the basis for meditation. It follows pranayama (or control of prana) and, by linking prana with the mind, takes it out of the sphere of the body.

Pratyahara is also linked with dharana. In pratyahara we withdraw our attention from ordinary distractions. In dharana we consciously focus that attention on a particular object, such as a mantra. Pratyahara is the negative and dharana the positive aspect of the same basic function.

Many of us find that even after years of meditation practice we have not achieved all that we expected. Trying to practice meditation without some degree of pratyahara is like trying to gather water in a leaky vessel. No matter how much water we bring in, it flows out at the same rate. The senses are like holes in the vessel of the mind. Unless they are sealed, the mind cannot hold the nectar of truth. Anyone whose periods of meditation alternate with periods of sensory indulgence is in need of pratyahara.

Pratyahara offers many methods of preparing the mind for meditation. It also helps us avoid environmental disturbances that are the source of psychological pain. Pratyahara is a marvelous tool for taking control of our lives and opening up to our inner being. It is no wonder some great yogis have called it "the most important limb of yoga." We should all remember to include it in our practice.

Pratyahara and Ayurveda

Pratyahara, as right management of the mind and senses, is essential and good for all constitutional types (Vata-Pitta-Kapha). It is the most important factor for mental nutrition.

Vata types. However, it is most essential for those with a vata constitution who tend towards imbalanced or excessive sensory and mental activity. All vata types should practice some form of pratyahara daily. Their restless vata distracts the senses, disturbs the motor organs and prana, and makes the mind restless. Pratyahara reverse harmful vata and turns it into a positive force of prana.

Kapha types, on the other hand, generally suffer from too little activity, including on a sensory level. They may slip into tamasic patterns of being lazy, watching television or sitting around the house. They need more mental stimulation and benefit from sensory activity of a higher nature, like visualizations of various types.

Pitta types generally have more control of the senses than the others and incline toward martial-type activities in which they discipline the body and the senses. They need to practice pratyahara as a means of relaxing the personal will and letting the divine will work through them.

Pratyahara and Disease

Ayurveda recognizes that the inappropriate use of the senses is one of the main causes of disease. All mental disease is connected with the intake of unwholesome impressions. Pratyahara therefore is an important first step in treating all mental disorders. Similarly it is very helpful in treating nervous system disorders, particularly those that arise through hyperactivity. Most of the time we overly express our emotions, which loses tremendous energy. Pratyahara teaches us to hold our energy within and not disperse it unnecessarily. This conserved energy can be drawn upon for creative, spiritual or healing purposes as needed and can provide the extra power to do the things that are really important to us.

Physical disease mainly arises from taking in unwholesome food. Pratyahara affords us control of the senses so that we do not crave wrong food. When the senses are controlled, everything is controlled and no wrong or artificial cravings can arise. That is why Ayurveda emphasizes right use of the senses as one of the most important factors in right living and disease prevention.

Peace, Love, Harmony