In plain words
The deeds these people do are bad; what is the use of such people living a long life? We need long life when we are set on giving at least some ideal to society or to our family. Our health must be good. If it is not so, rather than living a life of a bad name in society, of disgrace to our family, a life that behaves basely before the whole country, it is better to be gone, is it not! Such people need not do prāṇāyāma. Prāṇāyāma practised only for selfish ends and self-interest is of no use. That is why they said, ‘fish is better than selfish’. They said a fish is better than this selfish man. A fish cleans the water. But this selfish man enters society and makes the whole of society foul. He brings it to unrest. So, ‘We must do good to the country. We must give society an ideal life’: the great heroes and men of sacrifice who think so must certainly practise this prāṇāyāma.
Restraining the movements of the citta and turning it toward the Ātma: pratyāhāra
Next, pratyāhāra. You think pratyāhāra means food. That perhaps you have to do some diet control or other. Pratyāhāra is not this! Restraining the movements of the citta, and turning that restrained citta toward the Ātma. When we turn it in that way, Manas becomes still. When Manas becomes still, then Ānanda arises. As long as Manas is unsteady, there is nothing but unrest! When Manas gains steadiness, Ānanda arises. That is why Tyāgarāja too said, ‘For a man whose Manas is not his own to command, why then mantras and tantras?’ So pratyāhāra means that this is the very food of Ānanda. Truly, for a living being, Ānanda itself is food. Without Ānanda, however many kinds of dishes one cooks at home, sets on a plate and puts into the stomach, it all remains nothing but unrest and discontent. So pratyāhāra means not food but head.