Introduction
The
word Yoga literally means “union” –a process of spiritual union. It is a method
or technique –one of many– by which an individual may become united with the
Reality (Atman) underlying this
apparent (non-Atman) universe. Gita equates this apparent universe with Prakriti comprised of earth, water,
fire, wind and space - these five subtle elements plus manas, buddhi and ahamkara.
bhoomiraaponalo vayuhu
kham mano buddhireva cha |
ahankaara iteeyam me bhinnaa prakritirashtadhaa ||Gita 7.4 ||
ahankaara iteeyam me bhinnaa prakritirashtadhaa ||Gita 7.4 ||
Yoga is the path to move beyond these eight elements by
attaining the knowledge of each and, eventually, to know the Atman via unification. In
the Yoga-Sutras, Patanjali defines yoga as Chitta-vritti-nirodhah: the control of
thought-waves (vrittis) in the mind (Chitta), which forms the basis of the entire philosophy of Yoga. Bhoja, a classical commentator
on the Yoga-Sutras, describes Patanjali’s use of the word yoga as “an attempt
to separate the Atman from the non-Atman”. With the practice of control of
mind, yoga takes a seeker beyond the states of non-Atman to be in union with Atman,
a perfect state of yoga –the goal of yoga.
Chitta (Mind)
Let us first understand the word “Chitta” in Chitta-vritti-nirodhah. Patanjali describes Chitta or the Mind as being constituted
of three components: manas, buddhi,
and ahamkara. Manas, is the recording faculty which receives impressions (data)
gathered by the senses from the outside world. Buddhi, is the discriminating and decision-making faculty which
analyzes and responds to the data. Ahamkara
is the ego-sense, which claims the recorded and analyzed data as its own and
stores it as individual knowledge. Advaita Vedanta has called the mind (Chitta) of the Yoga-Sutras as the Antahkarna, composed of four constituents: manas, buddhi, ahamkara,
and chitta. Here, manas functions as a faculty of will (sankalpa) or resolution, buddhi again is the decision-making
faculty, while chitta is the faculty
of memory (storing data) and ahamkara
is false-identification of “I or Self” with the acquired experiences. Like
Patanjali, Gita also affirms the mind (Antahkrana/Chitta)
as being comprised of manas, buddhi, and ahamkara.
Guru
Maharaj’s description of mind is similar to that of Gita and the Yoga-sutras.
However, he describes the manas as
being composed of two complementary parts: chitta,
reservoir of thoughts and manas,
the receiving/recording faculty of thoughts.
Vritti (Manifestation of Mind)
The word Vritti literally translates to ripples or waves, here meaning as the manifestations of mind (Chitta). The way our whole being, mind-body unit reacts or manifests to the outside environment is a Vritti. We react to the entire world outside with the totality of our being. This reaction is the central Vritti, or the psychic operation in us.
The mind manifests itself in the following forms: scattering,
darkening, gathering, one-pointed, and concentrated. The scattering form is
activity. Its tendency is to manifest in the form of pleasure or of pain. The
darkening form is dullness, which tends to injury. The third form is natural to
the Devas, the angels, and the first and second to the demons. The gathering
form is when it struggles to centre itself. The one-pointed form is when it
tries to concentrate, and the concentrated form is what brings us to Samâdhi.
To elaborate the relationship between our true Self, the Chitta
and the Vrittis, every commentator has cited the analogy of a lake. The bottom
of a lake we cannot see, because its surface is covered with ripples. It is
only possible for us to catch a glimpse of the bottom, when the ripples have
subsided, and the water is calm. If the water is muddy or is agitated all the
time, the bottom will not be seen. If it is clear, and there are no waves, we
shall see the bottom. The bottom of the lake is our own true Self; the lake is
the Chitta and the waves the Vrittis. Again, the mind is in three states, one
of which is darkness, called Tamas, found in brutes and idiots; it only acts to
injure. No other idea comes into that state of mind. Then there is the active
state of mind, Rajas, whose chief motives are power and enjoyment. Then there
is the state called Sattva, serenity, calmness, in which the waves cease and
the water of the mind-lake becomes clear.
Nirodhah (Cessation or Control)
Why should the mind be controlled?
It is the mind that makes us falsely believe that we are
individuals, with a physical independence of our own, isolated from the vast
structure of creation. Therefore, control of the mind is a necessity; it is
unavoidable. The mind is not something outside us, nor is it different from us.
I am my mind and my mind is I. The body and the mind are not just
inter-related, but they are an organic stuff, forming a complete whole.
To get a clear idea as to what the mind is in its relation to
the body, let us take an analogy. Let us assume that we are mountain climbing.
The higher we go, the more we experience difficulty breathing due to the air
becoming rarified. As we keep climbing higher and higher, the air keeps getting
thinner and thinner until it becomes so rarified that we cannot breathe and we
stop there. The heavier air at the bottom and the lighter air at the top cannot
be compartmentalized into two separate entities. There can be no watertight
separation of the one from the other. There is only a gradual disappearance of
the one into the other. Gradually the heavier air becomes lighter. The other
way round, the top portion, lighter air leads us down to the base, the heavier air.
In other words, only density changes, and that too very gradually, so that we
cannot know where one begins and the other ends. Somewhat similar is the
relationship between the mind and the body. For our practical purposes, we may
compare the mind to the rarified air at top, and the body to the heavy air at
the base. The mind that is thin air has become the heavy air that is the body.
And just as there can be no demarcation of a rigid type between the two types
of air, no distinguishing line can be clearly drawn between the mind and the
body. The mind and the body are a total whole that is the individuality, of
which the mind is one aspect and the body another.
What happens when the mind is restrained? The seer
establishes himself in his own Self. The seer means the conscious subjectivity
in us. This so-called subjectivity of consciousness ceases to be subjective
anymore, because the subject has no meaning if there is no object outside.
Subject and object are co-related terms, one hanging on the other for its
survival. If the outside does not exist, there is no inside, and vice versa.
So, when the person who has restrained the mind-stuff has realized that the
things are not outside, the object ceases to exist and, with it, the inside
also goes. So, no more is there such a thing as subjectivity or individuality
for that person. It does not exist anymore. Thus from the restraint of the mind
or the control of the mind follows a re-installation of one's own self in one's
own true nature. The goal of removal of bondage of consciousness being the
ultimate goal has been achieved through the practice of Yoga.
According to Sankhya, bondage is the illusory assumption or
imagination rather, on the part of spirit or consciousness, that it has the
characteristics of the object. How does this union of the object with the
subject that is consciousness take place? Sankhya philosophy explains this
through an example of the crystal and the flower. A pure crystal has no color
of its own, but when a colored object such as a red flower is brought near this
pure crystal; it gets reflected in the crystal, and it can be so reflected that
the whole crystal may appear red. When that happens, we may not even know that
there is a crystal at all. The crystalhood of the crystal has ceased for the
time being, and it appears like a red object. This is because of the absorption
of the color of the flower by the crystal, which is; in itself, pristine, pure,
colorless. Now, is there a real connection between the crystal and the flower?
Absolutely not! The color has not affected the crystal in any manner. The
crystal has not become impure by the appearance of the color within itself. It
will regain its appearance of purity the moment the flower is removed from the
crystal. The crystal never was contaminated or affected or infected in any
manner. But, when the reflection takes place, it appears as if the subject has
ceased to exist for the time being; there is only the redness, the flower. Such
is the situation of world-perception, says Sankhya. In the above instance, the
bondage of the crystal is nothing but the false imagination that it is the
flower. It never became the flower. It never really acquired even the color of
the flower. Because of the reflection, it imagines that it has become the
flower. What is freedom for the crystal? The crystal regains its freedom when
it is again separated from the flower. Then it assumes its pristine purity of
colorless transparency and establishes its consciousness in its own self, not
allowing it to project itself externally in the form of the imagination that it
is something other than itself, in this case, the object flower. So, what is
Yoga? It is the isolation of consciousness from matter, the subject from the
object.
In the metaphysics of the Vedanta, the same phenomenon is
explained in a slightly different manner. The Vedanta accepts this analysis of
the Sankhya as perfectly right, but affirms that the individual is only an
assumed form of consciousness, and not the real essence thereof. While it is true
that there is a necessity to differentiate the externality that has crept into
the subjectivity of consciousness, the object can never become the subject.
This is the opening sentence in Sankaracharya’s great commentary on the Brahma
Sutras, which says “The subject and
object – the self and non-self are so radically opposed to each other in notion
and practical life that it is impossible to mistake one for the other.”
After this grand opening, he adds “Yet we
find that the mistake is universal, and we can never trace it to its source;
for in our common life, we cannot do without this initial error.”
Thus, whatever be the philosophical or metaphysical background
of Sankhya or Vedanta, both the systems of philosophy agree that the mind has
to be controlled, for the obvious reason that the mind is the externalized
activity of consciousness, the empirical movement of the individual, the
spatio-temporal involvement of individuality.
Restrain to Zero or Expand to Infinity
Now, how to withdraw the mind from the objects, or rather, how
to educate the mind so that it may understand its true relationship with things
outside? There is a famous verse in the Yoga-Vasishtha, which is an
instruction, given by the great sage Vasishtha to his student Lord Rama. The
sage says: द्वौ करूमू चित्नास्य योगं ज्ञानं च राघव. "There are two ways of controlling the mind. Either sever
its connection with all things, or establish a connection of it with
everything".
These are the two ways by which one can control the mind. It is
easy to understand something about the benefits that would follow from the
withdrawal of the mind from all things –the Path of Yoga. But, it is not so
easy to know the advantage of connecting the mind to everything – the Path of
Knowledge. The result however is the same in either case. There is an anecdote
about Sankaracharya, which is relevant here. It is said that the Acharya was in
his Kutir (Hut), and the door was bolted from within. One of his disciples came
and knocked. "Who is that?" asked the Acharya. "I" was the
answer. "Oh I! Either reduce it to zero or expand it to infinity!"
thundered the Achrya from within. This 'I' in every individual should either be
reduced to zero or expanded to infinity. Either will do. In one method, the
modifications of the mind are restrained by a negative withdrawal of its
operations from everything that appears as external. The other method involves
the philosophical visualization of the mind's basic identity with all things.
The earlier method, namely, the restraint of the mind-stuff is the main
instruction according to Patanjali. Guru Maharaj prefers the Patanjali method.
To quote Guru Maharaj, he says somewhat mystically “Darkness really has no existence of its own. You cannot find darkness
in the glow of a searchlight. Remove the searchlight and darkness will creep in.” Here, the darkness equates to the
initial error of non-differentiation between the subject and object – the self
and non-self even though being so radically opposed to each other. This
darkness creeps in as somehow, in an incomprehensible manner, the subject and
object – the self and non-self come together. There is a superimposition of
matter and consciousness. This superimposition is the source of perception, and
everything follows from it. And, this initial error, juxtaposition of matter
and consciousness is the removal of the searchlight. We can bring the searchlight back and remove the darkness
through the practice of Yoga (Sadhana)
aimed towards restraining the mind.