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this region in effect ‘burns’ the defiling apana ̄ upon inhalation. Equally

important is the expulsion of this burnt residue, achieved by exhalation.

The diverse patterns of inhalation, exhalation, and retention of breath

maximize pr ̄aÓnay ̄ ̄ama’s purificatory functions.^66 In classical Yoga,

pra ̄Ón ̄ay ̄amademonstrates the soteriological role of the body by its ca-

pacity to increase the health and vitality of the body, and to reduce the

citta-vÓrttisor ‘mind-waves,’ preparing the sadhaka ̄ for attainment of the

higher states of consciousness in the final three ‘inner limbs’ of Yoga,

which are progressively deeper stages of meditation.

Pra ̄Ónais integral to Yoga’s understanding of health. Disease can be

characterized in terms of disturbance in the balance of pr ̄aÓnain the body,

“so the best way for keeping the body free from disease is by preserving an

even circulation of pra ̄Óna.”^67 Pr ̄aÓn ̄ayama’s ̄ chief purpose is to gain control

of pr ̄aÓnafor the sake of attaining enlightened consciousness. Pra ̄Ónay ̄ ̄ama

concentrates pr ̄aÓnawithin the body by stilling the mind through regulat-

ing the pr ̄aÓna-carrying breath. Reciprocally, yogic mental culture produces

greater mental clarity, thereby reducing distress, reflected in regulation of

the operations of breath and pra ̄Ónain the body. Eliade writes that

pra ̄Ónay ̄ ̄amastabilizes physiological unevenness, and is the gateway to a

deeper mode of being:

Pra ̄Ónay ̄ ̄ama, we should say, is an attention directed on one’s organic life,

a knowledge through action, a calm and lucid entrance into the very es-

sence of life.^68

Fifth Limb: Withdrawal of the Senses—Praty ̄ah ̄ara
Praty ̄ah ̄arais the transition between the first four preparatory compo-
nents of Yoga and the final three meditative components. The word is
composed of the adjective prati,‘against,’ ‘return,’ or ‘withdrawal,’ and
hara, ‘bearing’ or ‘bringing’ (√hri, ‘to hold,’ ‘to carry’). A technical term
in Yoga, praty ̄ahara ̄ refers specifically to withdrawal of the senses from
their objects. Desikachar suggests a figurative way to interpret the term:
ah ̄ ̄arameans ‘food,’ so praty ̄ah ̄arasuggests “withdrawing from that on
which we are feeding.”^69

Sva-viÓsayasa ̄ mprayoge citta-svarÓ up ̄ ̄anukara ivendriy ̄ a ̄Ón ̄am praty ̄ahara ̄ Óh.

Withdrawal of the senses (pratyah ̄ ara ̄ ) is that in which the senses,

by not contacting their objects, imitate, so to speak, the nature of the

mind. YS 2.54

TataÓh param ̄a va ́syatendriya ̄Ónam. ̄

From this is gained ultimate mastery over the senses.

YS 2.55

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