Ashtanga Yoga: “Vritti”

Understanding Vritti – The Mind’s Ever-Changing Waves

The human mind is like a vast ocean, constantly shifting with waves of thoughts, emotions, and perceptions. These fluctuations, known as Vritti, determine our state of consciousness and directly influence our mental clarity, emotional well-being, and spiritual progress. According to the Patanjali Yoga Sutras, controlling these Vritti is essential for attaining inner peace and self-realization. If left unchecked, they create turbulence in the mind, obscuring the deeper truth of our being. However, when mastered through disciplined yogic practices, the mind becomes a serene, reflective lake, revealing the pure consciousness within.

In this post, we will delve into Vritti as an integral aspect of Ashtanga Yoga, exploring their nature, classifications, and methods to transcend them. Understanding Vritti is the key to unlocking true mental stillness and achieving the highest state of yoga—Samadhi.

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Introduction

In our previous discussions on the Eight Limbs of Ashtanga Yoga, we explored the foundational principles of this ancient yogic path. In this post, we will delve into Vritti as described in the Samadhi Pada of the Patanjali Yoga Sutras.

The mind, by its very nature (Prakriti), is dynamic and constantly shifting. These fluctuations are referred to as Vritti—mental modifications that shape perception and consciousness. The Sanskrit term Vritti symbolizes the countless waves arising in the vast ocean of the Chitta (mind). Just as the depths of an agitated ocean remain unseen, an unsettled mind obscures the true self—Purusha. To realize our innate, unchanging awareness, we must still these mental waves.

This principle is encapsulated in one of the most profound sutras of Samadhi Pada:
“Yogas citta-vritti-nirodhah”
which translates to:
“Yoga is the cessation of the fluctuations of the mind.”

The ultimate goal is to attain a calm, tranquil, and undisturbed state of mind—free from conflict, distraction, and distortion. Mastering Vritti is essential in the journey toward Samadhi, where the mind achieves absolute stillness. From Sutra 1.5 onwards, Maharshi Patanjali systematically explains the different types of Vrittis and their impact on spiritual progress. In the following sections, we will explore these mental modifications in detail.

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The stilling of the mind’s fluctuations leads us toward the heart of tranquility — a state I have discussed in detail in Unravelling Tranquillity – The Still Mind and the Essence of Awareness.
There, we explored how serenity (shanti) emerges when mental turbulence subsides, reflecting the core teaching of this very sutra.

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Patanjali Yoga Sutras on Vritti : 1.5 to 1.12

In this section of the Patanjali Yoga Sutras, Maharshi Patanjali provides a detailed insight into the nature of Vritti (mental modifications) and how they influence the state of the mind. He then introduces methods to control these fluctuations, ultimately leading to mental stillness and self-realization.

Sutra 1.5 – Classification of Vrittis

“Vrittayah pancatayyah klistaklistah”
Translation: There are five types of mental modifications, which can be either painful (klesha) or non-painful (aklesha).

This sutra establishes that Vrittis are of two kinds—those that lead to suffering (klesha) and those that do not (aklesha). The goal of yoga is to transcend all Vritti, regardless of their nature, to attain a state of inner silence.

Sutra 1.6 – The Five Types of Vrittis

The Five Vrittis — पंच वृत्तयः — পাঁচটি বৃত্তি

1. Pramāṇa (प्रमाण / প্রমাণ) — Right Knowledge
   ज्ञान का सत्य स्वरूप — যা সত্য জ্ঞান বলে।
   It is the knowledge gained through Pratyakṣa (direct perception), Anumāna (inference), and Āgama (scriptural authority).

2. Viparyaya (विपर्यय / বিপর্যয়) — Wrong Knowledge
   मिथ्या ज्ञान — ভুল ধারণা।
   Misperception or misunderstanding of reality, such as seeing a rope as a snake.

3. Vikalpa (विकल्प / বিকল্প) — Imaginary Knowledge
   कल्पित ज्ञान — কল্পিত জ্ঞান।
   Conceptualization or imagination not based on actual reality, for example imagining a unicorn or fearing something that does not exist.

4. Nidrā (निद्रा / নিদ্রা) — No Knowledge (Sleep)
   अभाव ज्ञान — জ্ঞানের অনুপস্থিতি।
   The mental modification in which there is absence of cognitive content; deep sleep, where awareness is suspended.

5. Smṛti (स्मृति / স্মৃতি) — Past Knowledge (Memory)
   अनुभवों का संग्रह — অতীতের অভিজ্ঞতা।
   The retention and recollection of past experiences stored in the mind, influencing present perception and behavior.

These five vrittis — प्रमाण (Pramāṇa), विपर्यय (Viparyaya), विकल्प (Vikalpa), निद्रा (Nidrā), and स्मृति (Smṛti) — represent every possible mental fluctuation described by Maharshi Patanjali.

“Pramana-viparyaya-vikalpa-nidra-smrtayah”
Translation: Right knowledge, wrong knowledge, imagination, deep sleep, and memory are the five kinds of mental modifications.

Patanjali categorizes the Vritti into five types:

1. Pramana (Right Knowledge) – Knowledge gained through direct perception, inference, and scriptural testimony.

2. Viparyaya (Wrong Knowledge) – Misconceptions or incorrect understanding of reality.

3. Vikalpa (Imagination) – Conceptualization of things that do not exist in reality.

4. Nidra (Sleep) – A state of mental activity in which consciousness is absent.

5. Smriti (Memory) – Retention of past experiences in the mind.

The Fivefold Vrittis (Modifications of Mind) – As Explained in Sutra 1.6

Maharshi Patanjali classifies the mental modifications (Vritti) into five types in Sutra 1.6, and he elaborates on them in Sutras 1.7 to 1.11. These Vritti constitute the entire range of mental activities that influence perception, cognition, and consciousness. Everything we see, hear, and experience arises in the mind through sensory inputs, forming our awareness and shaping our reality. Every mental state can be categorized under these five modifications, which are manifestations of the mind itself.

Let us now examine each Vritti in detail:

1. Pramana – Right Knowledge (Sutra 1.7)

“Pratyaksha-anumana-agamah pramanani”
Translation: Correct knowledge arises through direct perception, inference, and scriptural testimony.

• Pratyaksha (Direct Perception): Knowledge gained through direct sensory experience. Example: Seeing fire and recognizing its heat.

• Anumana (Inference): Knowledge obtained through logical deduction. Example: Seeing smoke and inferring the presence of fire.

• Agamah (Scriptural Testimony): Knowledge derived from authoritative sources like scriptures, teachers, or trustworthy texts.

Pramana Vritti forms the foundation of rational thought and true understanding, leading to clarity of mind.

2. Viparyaya – Wrong Knowledge (Sutra 1.8)

“Viparyayo mithyajnanam atadrupa-pratistham”
Translation: Wrong knowledge is false understanding, not based on reality.

• This Vritti represents misconceptions or distorted perceptions of reality.

• Example: Mistaking a rope for a snake in dim light.

• It leads to illusions and misunderstandings, reinforcing ignorance (Avidya), which is a primary Klesha (affliction).

To progress on the path of yoga, one must recognize and correct erroneous knowledge through self-inquiry and wisdom.

3. Vikalpa – Delusion, Imagination (Sutra 1.9)

“Shabda-jnana-anupati vastu-shunyah vikalpah”
Translation: Imagination is a mental construct that is not based on reality.

• Vikalpa arises from words, thoughts, or mental constructs that do not correspond to actual experiences.

• Example: Imagining a mythical creature like a unicorn or fearing a non-existent danger.

• While creativity and imagination can be useful, excessive indulgence in Vikalpa can detach the mind from reality and lead to confusion.

A disciplined mind can channel Vikalpa positively through visualization techniques in yoga and meditation.

4. Nidra – Sleep (Sutra 1.10)

“Abhava-pratyaya-alambana vrittih nidra”
Translation: Sleep is the mental modification based on the absence of cognitive content.

• Nidra is a unique Vritti where consciousness is absent, yet it is still an active modification of the mind.

• It provides rest and rejuvenation but is different from the yogic state of Samadhi, where awareness is maintained.

• Deep sleep (Sushupti) is a temporary suspension of mental activities, but it does not eliminate latent impressions (Samskaras).

Yoga practices aim to cultivate yogic sleep (Yoga Nidra), where awareness is maintained even in deep relaxation.

5. Smriti – Memory (Sutra 1.11)

“Anubhuta-visaya-asampramoshah smritih”
Translation: Memory is the retention of past experiences without loss of impressions.

• Smriti enables us to recall past experiences, shaping our thoughts and reactions.

• It can be both beneficial and limiting—while positive memories guide learning, unresolved past traumas create obstacles.

• Memories influence our present perceptions and behaviors, forming the basis of Karma and deep-seated tendencies (Samskaras).

Through meditation and mindfulness, yoga teaches us to observe memories without attachment, freeing the mind from past conditioning.

All mental modifications (Vritti), categorized into five types, can be restrained through a combination of uninterrupted practice (Abhyasa) and non-attachment (Vairagya), as prescribed by Maharshi Patanjali. According to the Yoga Sutras, these two fundamental principles help still the fluctuations of the mind, leading to inner peace and self-realization.

Four Means of Salvation (Sadhana Chatustaya)

In this context, we may refer to the Four Means of Salvation (Sadhana Chatushtaya) as stated in Vedanta. Vedantic philosophy emphasizes that the study of scriptures aids in the realization of truth, provided one cultivates the necessary fourfold discipline:

1. Discrimination (Viveka) – The ability to discern between the real (Nitya – eternal) and the unreal (Anitya – transitory).

2. Renunciation (Vairagya) – The detachment from impermanent worldly pleasures.

3. Sixfold Qualities (Shat-Sampatti) – Cultivating tranquility, self-restraint, withdrawal, forbearance, faith, and concentration.

4. Longing for Liberation (Mumukshutva) – An intense desire to attain Moksha, breaking free from the cycle of birth and death.

Through Sravana (listening to scriptures), Manana (deep contemplation), and Nididhyasana (meditative realization), one attains Aparoksha Anubhuti (direct intuitive experience of truth). Following this path, a highly purified mind (Sattvic Antahkarana) generates Brahmakara Vritti—a mental state focused solely on Brahman, the ultimate reality. This transformative Vritti, guided by scriptural wisdom and the teachings of a Master, ultimately destroys Mula-Avidya (primordial ignorance), which is the root cause of bondage, suffering, and the cycle of birth and rebirth.

To understand how Patanjali’s teachings on vrittis align with the broader system of Ashtanga Yoga, you may revisit Ashtanga Yoga – Part 2: The Eightfold Path of Discipline.
That post outlines the eight limbs (ashtanga) which form the framework within which mastery of vritti naturally unfolds — from ethical foundations (Yama, niyama) to higher meditation (dhyana, Samadhi).

Conclusion

In this section, we explored the five Vrittis—the mental modifications that shape our perception and consciousness, as described by Maharshi Patanjali. These five types of mental fluctuations include:

Pramana – Right Knowledge
Viparyaya – Wrong Knowledge
Vikalpa – Imaginary Knowledge
Nidra – No Knowledge (Sleep)
Smriti – Past Knowledge (Memory)

By understanding and mastering these Vritti, one can begin the journey toward mental clarity and inner stillness, which is the foundation of true yogic practice.

In the next post, we will take the next step on this path by diving into the first part of Sadhana Pada, where we will explore the principles of Kriya Yoga—the yoga of disciplined action.

To explore the deeper aspects of Ashtanga Yoga, read Ashtanga Yoga – Part 1, which delves into the origins and philosophical foundation of this practice.

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Suggested Text :

For those who wish to study the Yoga Sutras in depth through a traditional lineage, the commentaries and discourses by revered teachers of the Chinmaya Mission and Ramakrishna Mission (Vivekananda Order) provide timeless insight into Patanjali’s vision of inner mastery.
Explore more at:
🔸 Chinmaya Mission – Yoga & Vedanta Teachings
🔸 Ramakrishna Mission – Vivekananda Teachings on Yoga

Recommended readings:

1. Patanjali Yoga Sutras: commentary By Swami Vivekananda.
2. FOUR YOGAS OF SWAMI VIVEKANANDA :Condensed and retold by Swami Tapasyananda.
3. Patanjal Yogasutra : Commentary , by Swami Premeshananda.
4. Inside the Yoga Sutras- By Reverend Jaganath Carrera.
5. Four Chapters on Freedom- By Swami Satyananda Saraswati.
6. The Yoga Sutras of Patanjali: Commentary on the Raja Yoga Sutras by Swami Satchitananda.

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