Mind and its Nature (in Yoga)

The philosophy of Yoga gives importance to the study of mind and its nature. In other words, the control over mind is the main purpose of Yoga. Patanjala-yogasutra-bhashya-vivarana provides significant observations on mind. In the Yoga philosophy, mind is considered as all pervading. The same idea can be seen in Patanjala-yogasutra-bhashya-vivarana also. Vivaranakara emphasises that the mind is flowing out in different directions. It is happened because of the effect of various modifications. Getting back the mind and fix it in one object (like atman) is something which is to be brought about by human effort. 80 It is interesting that, Vivaranakara talks easily about 81 reading other's mind. The same notion can be seen in the Sankara-bhashya on B.S, where Sankara supports the Yogic idea that the yogin's 82 mind controls other minds. In another context, the mind is compared to the striking of a bell and like the sparkle of a collection of burning coals. 83 Vivaranakara mind is restless by nature. 168 Therefore, according to

Mind (citta): Mind is described in Yoga philosophy as not-self- 84 illuminating (svabhasam). There are so many references to the illumining nature of mind in fourth chapter. The nature of mind is threefold (consisting of the three gunas) due to its tendency towards illumination, motion and obstruction. 86 In other words, mind is the transformation of the gunas. Mind is the illuminator of all things. It is well-known in the world and in the sacred texts. In fourth chapter, it is described that, in the absence of mind and sense-organs body is like a corpse and is not fit for anything." Different states of mind (cittabhumi): different states of mind 88 viz., ksipta 87 Patanjala-yogasutra-bhashya-vivarana states five (restless), mudha (infatuated), viksipta (distracted), ekagra (one-pointed), and niruddha (restricted). Ksipta is the state agitated through being attached to undesirable objects. Mudha is the state without any discrimination. Viksipta is the state which is attracted towards different directions in the state of being the agent of different actions. The state ekagra is that there is the flow of the same thought in mind. Niruddha is the state when mind is empty of thoughts. 169

Modifications of mind (cittavrtti): Yoga is the inhibition of mental modifications.* Mind though composed of the three gunas, has sattvaguna as predominant because of its illuminating nature. When there is an imbalance (of the other two gunas viz., rajas and tamas) takes place, there occur modifications of mind. Modifications are classified under two heads viz., afflicted (klista) and non-afflicted (aklista). In this context, Vivaranakara explicates that, modifications are numerous but can be classified under five heads. These 'afflicted' are caused by afflictions or klesa. 90 The process is mind connected with five afflictions beginning with ignorance; repeatedly communicate with atman through modifications. Vyasa-bhashya points out that, these afflicted modifications are the seed-bed for accumulation of the deposit of karman. The non-afflicted are said to have their basis in knowledge (khyatyaspada). They oppose the activity based on samskaras of the gunas (sattva etc.). They are considered as pure, as they are directed towards the field of knowledge and it brings about liberation (apavarga). 170

These afflicted and non-afflicted modifications of mind are- 1. right knowledge (pramana), 2. misapprehension (viparyaya), 3. mental construction (vikalpa), 4. sleep (nidra) and 5. memory (smrti). Vivaranakara states that, modifications are arranged here according to the importance given to them." In the 91 conclusion of mental modifications, the author has stated that when modifications (vrtti) are restrained, it result either in samprajnata samadhi or in asamprajnata samadhi. When non-afflicted modifications (klista-panktimadhya[manu]janmano'klista vrttayah) arise in the midst of afflicted modifications (aklista vrtti), remain as non-afflicted. In the same way, when afflicted modifications arise in the midst of non-afflicted modifications, they also remain afflicted."? To explain this objection and its answer, Vivaranakara and Vacaspati Misra use interesting elucidations. In the objection part, Vivaranakara uses the example of drops of water thrown into a pot of milk." Vacaspati 93 Misra uses the example of a brahmin who resides with forest men. 94 It is depicted in Vyasa-bhashya that, the wheel of modifications (vrtti) and subliminal-impressions (samskara) keeps revolving 171

ceaselessly." Here, the meaning given by Vivaranakara to the word 'anisam' is 'anavaratam' i.e., without any break. In Tattvavaisaradi of Vacaspati Misra, it is said as 'anirodhasamadheh' (until the attainment of nirodha samadhi). And there is a similar reference given in Yoga Vartika of Vijnanabhiksu, as 'nirodha evopayah' i.e., the only way is restriction. There is no such clarification given in Patanjala-yogasutra-bhashya-vivarana with regard to this. Right Knowledge (pramana): Among modifications of mind, right knowledge comes first. It (pramanna) is three fold viz., perception (pratyaksa), inference (anumana) and authority (agama). In the context of explaining misapprehension (viparyaya), the opponent questions the positions (being the first modification is pramana and the second one is viparyaya) of modifications. Vivaranakara clarifies doubts effectively. Restriction (nirodha) is the means to liberation and viparyaya is the thing to be restricted. While restraining something, the person should know about merits and demerits of that action. Here lies the importance of right knowledge (pramana)." 96 Pratyaksa." When mind, through sense-organs, is changed into the form of the outside object, both in its particular and general nature, becomes coloured by it. And because of this colouring, 172

modification of mind (which is like the counter-seal of a seal), though coloured by general and special characteristics of the object, mainly comprehends special characteristics. That alone is the true knowledge known as direct perception. 98 Anumana:99 The subject of anumana is known as that which is qualified by the characteristic due to the presence of that characteristic in things belonging to the same class. The same is differentiated from those belonging to different classes by not having that characteristic. 101 100 Agama: The words of a trustworthy person convey something which he has seen is agama. It is devoid of defects. Misapprehension (viparyaya): 103 knowledge. 102 Misapprehension is false Vivaranakara states that, among the other modifications of mind viz., vikalpa, nidra and smrti, viparyaya is more important. Because, it is the basis of the other three modifications. Without the restriction of the basis (viparyaya), they will not be restricted. As there is no commentary on this 104 portion, the vivarana of the particular part forms as a word by word- commentary which is similar to that of Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu But 173

105 there are diverse statements about the definition of viparyaya. Nevertheless, the most convincing explanation is given in Patanjala-yogasutra-bhashya-vivarana The definition given to viparyaya also deserves special mention- "it is the knowledge in general (samanya), without grasping the particular object (visesa). It has reference to the memory of something experienced in the past and it is connected with its definite form and arises with an appearance of Vivaranakara clearly describes the distinction certainty.' ,,106 between misapprehension (viparyaya) and doubt (samsaya). He also states that, even though, viparyaya is perceived by senses, it is not true knowledge because it is based on memory of something which has no true form. Mental construction (vikalpa): It is defined as the imagining of 107 something different from what actually exists." Mental construction is regarded as same in the speaker and the hearer. In both the cases, the idea of mental construction has arisen from the words uttered. It is said that, for a person who is in the state of nirvitarka-samadhi, there is cessation of mental construction (vikalpa). Therefore, it is not included under true knowledge. But at the same time, it is not like misapprehension which is 174

contradicted to the right knowledge because it has the characteristic of thoughts based on right knowledge. Sleep (nidra): The notion (pratyaya) in the absence of waking state is abhavapratyaya and modification which has that absence as its support (alambana) is sleep. Vivaranakara points out that, the term sleep (nidra) refers only to dreamless sleep 108 (susuptavastha).' It is only dreamless sleep that rests on the notion of non-existence. Here, Vivaranakara has given the meaning jagradvisayabhavah (absence of the waking state) to the word abhava. While in Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu, the meaning of the same term is explained as 'jagratsvapnavrttinamabhavah' (absence of modifications of waking state and sleep). 109 Vivaranakara hesitates to accept the view of Tattvavaisaradi of Vacaspati Misra i.e., dreaming as included in sleeping state. To clarify this view, Vivaranakara refers to one of the aphorisms of Patanjali 110 (svapnanidrajnanalambanam va) where the difference between the two is clearly rendered. He gives further clarification to prove the distinction between dreaming state and dreamless sleep. 111 Memory (smrti): Memory is not discarding the impression of an object which has been once experienced. 175 The definition given

by Vivaranakara is 'the non-loss of the objects once experienced' (anubhutavisayasya asampramosah). It is clarified further asnon-stealing 113 (atirobhavah). (anapaharanam), and non-disappearance Here, Vyasa-bhashya does not give explanation to the terms in Yogasutra of Patanjali, but only gives additional information on "memory". But Vivaranakara gives elucidations to all the terms which are not explained in Vyasa-bhashya Memory is the effect of all modifications of mind (pramana, etc.). Accordingly, it is the reason for explaining memory at the end of all mental modifications." Memory is of two kinds: bhavita-smartavya (which remembers objects that are imagined) and abhavita-smartavya (which remembers objects that are not imagined). The former one does not need the help of any other effort like constant attention etc. and that is the memory obtained in dream. But the latter one is just the opposite of the former. Because during waking state, other efforts like constant attention etc. are needed.