Vṛtti - mental fluctuations, mode, turning, circular, choice

I have learnt a lot from Pandit Sanjay Rath regarding how to dissect the etymology of a word and tease out insightful understanding of the word.  

One is to find out the root or dhAturupa of the word - that gives the root meaning of the word. 

The dhAtu of "vṛtti" is "vāvṛt" which means to choose. From this we understand that "vṛtti" is a matter of choice. In Upanishads there is a story of two birds - śreya and preya - one is virtue while the other is pleasure. One is reading the illuminating commentaries of Patañjali Yoga Sutras and meditating upon the Sutras, while the other is watching and enjoying the cricket match or some entertaining video on Youtube. Depending on your choice the vṛttis will be formed. 

vṛtti is also related vṛtta - which generally means a circular shape, but its deeper meaning is "turning, set in motion", "something that has elapsed, happened in the past", "dead, deceased,", "exhausted" and even "firm, fixed". From this we get the idea that it is something that is continuously ongoing - since its set in motion, its very firm i.e. once the latent impressions are formed you have a predilection to doing it, its an unescapable habit. It is something that has happened in the past. But if you overcome it, then it becomes dead, deceased, exhausted just like the dead branch of a tree doesnt bear leaves or flowers. 

Though I didnt find this in the dictionary - but I think that vṛtti is somehow related to "vṛ" which means to conceal, hide, veil and obstruct. The word "varṇa" comes from this root which means colour - because the experience of colour is caused by certain wavelengths being hidden while some other wavelengths being reflected. Varṇa is also the "colour" of our mind - based on which the type of mode of life - brāhmaṇa, kṣatriya etc is determined. Interestingly one of the meanings of the word "vṛtti" is also one's mode of life, occupation or profession. In this sense - both words are related. Vṛttis veil the true self due to the fluctuations - just like a muddy water when disturbed gives the entire pool a muddy look. Just like the turbulent frothy waves hide or conceal the calm ocean. So vṛttis are thereby an obstruction to what is described in Patanjali Yoga Sutras 1.3 - Tadā dṛṣtuh svarupe avasthānaṃ. because of vṛttis the Seer is not established in himself. 

In the Patañjali Yoga Sutras - vṛttis are described to be of five types - 

1. Pramāṇa - or valid knowledge that is obtained by direct perception (pratyakṣa), inference (anumāna) or through a valid authority like scriptures, guru (āgāma)

2. Viparyaya - or false knowledge, misperception or wrong understanding

3. Vikalpa - fantasy, something that has no basis in truth. The difference between viparyaya and vikalpa is whereas viparyaya is based on proper knowledge - but understanding it in a wrong manner, on the other hand, vikalpa has no basis in proper knowledge. One can say that it is stuff of dreams. 

4. Nidra - sleep

5. Smṛti - memory. Something which has been retained in the chitta from past experience. 

Courtesy: https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc2/index.php , the meanings of the following words for reference. 

Monier-Williams Dictionary Meanings of "Vṛtti"

वृत्ति f.

·       rolling, rolling down (of tears), Śak. iv, 5; 14  [ID=204501]

·       mode of life or conduct, course of action, behaviour, (esp.) moral conduct, kind or respectful behaviour or treatment (also v.l. for वृत्त), GṛŚrS. ; Mn. ; MBh.  &c. [ID=204502]

·       general usage, common practice, rule, Prāt.  [ID=204503]

·       mode of being, nature, kind, character, disposition,  ib. ; Kāv.  [ID=204504]

·       state, condition, Tattvas.  [ID=204505]

·       being, existing, occurring or appearing in (loc. or comp.), Lāṭy. ; Hariv. ; Kāv.  &c. [ID=204506]

·       practice, business, devotion or addiction to, occupation with (often ifc. ‘employed about’, ‘engaged in’, ‘practising’), MBh. ; Kāv.  &c. [ID=204507]

·       profession, maintenance, subsistence, livelihood (often ifc.; cf. उञ्छ-व्°; वृत्तिं-√कृ or √कॢप् [Caus.] with instr., ‘to live on or by’; with gen., ‘to get or procure a maintenance for’; only certain means of subsistence are allowed to a Brāhman See, Mn. iv, 4-6 ), ŚrS. ; Mn. ; MBh.  &c. [ID=204508]

·       wages, hire,  Pañcav.  [ID=204509]

·       working, activity, function, MaitrUp. ; Kap. ; Vedântas.  &c. [ID=204510]

·       mood (of the mind), Vedântas.  [ID=204511]

·       the use or occurrence of a word in a partic. sense (loc.), its function or force, Pāṇ. ; Sāh.  Sch. on KātyŚr.  &c. [ID=204512]

·       mode or measure of pronunciation and recitation (said to be threefold, viz. विलम्बिता, मध्यमा, and द्रुता q.v.), Prāt.  [ID=204513]

·       (in gram.) a complex formation which requires explanation or separation into its parts (as distinguished from a simple or uncompounded form e.g. any word formed with Kṛt or Taddhita affixes, any compound and even duals and plurals which are regarded as Dvandva compounds, of which only one member is left, and all derivative verbs such as desideratives &c.) [ID=204514]

·       style of composition (esp. dram. style, said to be of four kinds, viz. 1. Kaiśikī, 2. Bhāratī 3. Sātvatī, 4. Ārabhaṭī, qq.vv.; the first three are described as suited to the Śṛṅgāra, Vīra, and Raudra Rasas respectively, the last as common to all), Bhar. ; Daśar.  &c. [ID=204515]

·       (in rhet.) alliteration, frequent repetition of the same consonant (five kinds enumerated, scil. मधुरा, प्रौढा, पुरुषा, ललिता, and भद्रा), Daśar., Introd.  [ID=204516]

·       final rhythm of a verse (= or v.l. for वृत्त q.v.) [ID=204517]

·       a commentary, comment, gloss, explanation (esp. on a Sūtra) [ID=204518]

·       N. of the wife of a Rudra, BhP.  [ID=204519]

 

Monier-Williams Dictionary Meanings of "Vṛtta"

(H2) [Printed book page 1009,2]

वृत्त mfn.

·       turned, set in motion (as a wheel), RV.  [ID=204347]

·       round, rounded, circular, ŚBr.  &c. &c. [ID=204348]

·       occurred, happened (cf. किं-व्°), Āpast. ; R.  &c. [ID=204349]

·       (ifc.) continued, lasted for a certain time, MBh. vii, 6147  [ID=204350]

·       completed, finished, absolved, MaitrUp.  [ID=204351]

·       past, elapsed, gone, KauṣUp. ; Mn. ; MBh.  &c. [ID=204352]

·       quite exhausted, TBr.  (= श्रान्त Sch.) [ID=204353]

·       deceased, dead, Mn. ; R.  [ID=204354]

·       studied, mastered, Pāṇ. 7-2, 26 [ID=204355]

·       existing, effective, unimpaired (See वृत्तऊजस्) [ID=204356]

·       become (e.g. with मुक्त, become free), Kathās. xviii, 306  [ID=204357]

·       acted or behaved towards (loc.), MBh. ; R.  [ID=204358]

·       fixed, firm, L.  [ID=204359]

·       chosen (= वृत), L.  [ID=204360]

·       वृत्त m. a tortoise, L.  [ID=204361]

·       a kind of grass, L.  [ID=204362]

·       a round temple, VarBṛS.  [ID=204363]

·       N. of a serpent-demon, MBh.  [ID=204364]

·       (H2B) [Printed book page 1009,2]

·       वृत्ता f. N. of various plants (= झिञ्जरिष्टा, मांस-रोहिणी, महा-कोशातकी, and प्रियङ्गु), L.  [ID=204365]

·       a kind of drug (= रेणुका), L.  [ID=204366]

·       a kind of metre, Col.  [ID=204367]

·       (H2B) [Printed book page 1009,2]

·       वृत्त n. (ifc. f(आ). ) a circle, Gaṇit.  [ID=204368]

·       वृत्त n. the epicycle, Sūryas.  [ID=204369]

·       occurrence, use, Nir.  [ID=204370]

·       (ifc.) transformation, change into, RPrāt.  [ID=204371]

·       appearance, Vcar.  [ID=204372]

·       (ifc.) formed of or derived from (See किं-व्°) [ID=204373]

·       an event, adventure, R. ; Kathās.  [ID=204374]

·       a matter, affair, business,  ib.  [ID=204375]

·       (also pl.) procedure, practice, action, mode of life, conduct, behaviour (esp. virtuous conduct, good behaviour), ŚBr.  &c. &c. [ID=204376]

·       means of life, subsistence, Hariv. 335  (more correct वृत्ति) [ID=204377]

·       ‘turn of a line’, the rhythm at the end of a verse, final rhythm, RPrāt.  [ID=204378]

·       a metre containing a fixed number of syllables, any metre, Kāvyâd. ; VarBṛS.  &c. [ID=204379]

·       [Printed book page 1009,3]

·       a metre consisting of 10 trochees, Col.  [ID=204380]

 

Monier-Williams Dictionary Meanings of the Dhatu "Vāvṛt"

वावृत्

(H1) [Printed book page 947,1] Westergaard Dhatupatha links: 26.51

वावृत् cl. 4. Ā. (Dhātup. xxvi, 51 , rather Intens. fr. a lost √3. वृत्) वावृत्यते (only pr. p. वावृत्यमान), to choose, select, Bhaṭṭ.  [ID=192244]

Storms of mind & the ship of peace

 Your mind is roiling with strong feelings of hatred, anger, jealousy, lust, greed, sorrow. 

Yet if even for a tiny second, you separate and notice that these are just feelings in the mind.

You are sitting in your chair, sipping a cup of tea, in your balcony and you can see trees, buildings, - birds are chirping, there are the daily mundane sounds of a noisy city - people going about their job.

Your mind is at peace or your mind is roiling - the outside world hasnt changed a wee bit. 

So if everything around you is normal then why is your mind not normal. Your mind can be normal - there is nothing happening right now at this moment for your mind to be so disturbed. You are not in a war zone, with bullet zipping past you or bombs exploding; you are not in a dense jungle with a ravenous tiger chasing you; you are not drowning in deep seas with sharks circling around you; you are not lying half dead in the midst of the desert with vultures hovering above you. Even if you were in such situations, if you were Rajarshi Janaka or Maharishi Suka, your mind wouldnt be affected wee bit. 

My Guru has told me a story wherein when Maharishi Parashara along with his disciples Vyasa and others were fleeing the forest with the wolves chasing behind them, then Parasara asked the rest to flee and he remained behind to be the food of the wolves. As the wolves tore his body apart he had already become detached. 

In the Gita - Arjuna asks Krishna that this mind is very chanchala - restless - how to control it. 

Sri Krishna answers that the mind is very difficult to control for sure, but with abhyāsa and vairāgya it can be controlled. 

Maharishi Patañjali too says that the vṛttis in the chitta (the impressions storing aspect of the mind) can be controlled, stopped (nirodhah) through abhyāsa and vairāgya. Abhyāsa is simply practice, and long-term, continuous, enthusiastic, devoted, steady practice at that. Vairāgya is being sated with the viṣayāḥ or matters of the world and having no further desire left in them. This results in feeling detached. You dont expect anything from anything. Gurudev Sri Sri Ravi Shankar says - you are nothing, you want nothing, you do nothing. When this seeps inside you - you get a sense of your insignificance in the vastness of existence. Then what jealousy, what greed, what lust and what anger. Nothing really matters. Just sip your tea and watch blankly across the balcony...prakriti laya.

Peace of your mind

 

Swami Satchidanda while commenting on in 1.4 Patanjali Yoga Sutra says – "you identify yourself with a thought of mind and build your identity around it."

Now I go on a tangent and surprisingly (even for myself) will come back to the above statement. Its like you go here and there in a maze and then find yourself back at the starting point. 

Deep within you is the expectation that the world should take care of you.

As usual, in the vein of non-judgment, there is nothing right or wrong about such an expectation.

But the problem is that your inner peace of mind is then dependent on the outer situation.

If your expectations of care are not reciprocated then you feel sorely disturbed.

So the question is this – is it wise, is it prudent (not good or bad) to have such an expectation and allow outside influences to sway your mind, how they please.

 

If the answer is no, then the question is how do you deal with such an expectation? All expectations are to be measured with reality and the test of reasonability.

 

Suppose you go to some place to buy something – normally, whenever you have gone there in the past, your purchase has finished within a few minutes. But this time, you have been waiting and waiting. Since this is contrary to your expectations, you are feeling very frustrated. You wish to angrily barge in and give the shopkeeper a piece of your mind.

 

But suppose now you come to know that some sudden emergency has befallen the poor shopkeeper and he is busy dealing with it and an inexperienced assistant is struggling with managing the customers, you tend to understand. So the expectations are measured on parameter of reasonability on the basis of reality.

 

On the other hand, suppose now you find that the shopkeeper is entertaining some friends who have come for some large scale purchase, while de-prioritizing the rest of customers, again this can engender two kinds of reactions. There could be many who will get angry about this unjust behaviour, its unprofessional too – they reckon. While others who themselves have many friends, may empathize with this saying the deep bonds of friendships also are to be given importance. Here we come to the grey area of individual value.

 

In any case, none of this is the actual reality.

At one level the reality is that all of us are just groups of energy, governed by consciousness and it is one universal consciousness of which we all just a tiny bit.

In reality there is no chair, no table, no you, nor me. These are just apparent conceptions due to strong nuclear forces holding mass together.

What am I, What are you – is all matter of identities. The saints identify with everyone, hence their consciousness is expansive. For them the pain of any person is their pain. They are joyous themselves and freely pass it on to everybody.

 

Vrtti sarupyam itaratra – that’s what Swami Satchidananda commented upon that it is a matter of identity. He gave a wonderful example.

Suppose a 10 year old boy has never seen his father. One day a person comes to the door and the boy opens it – he finds a stranger there. He runs inside and tells his mom that a stranger is at the door. When the mom comes to the door she finds her long-lost husband and shedding happy tears introduces the person to the boy as his father. Suddenly the person who was a stranger becomes a father – the identity of the person changes and hence the attitude towards the person also changes.

Our attitude towards the world is based upon how we identify others and ourselves.

Those who are aggressive tend to see threats in the outside world because they identify other people as mostly inimical to them

There are others who are quite indifferent and apathetic as they are not bothered about others and are very self-focused

Then are others who find quite a lot of joy in interacting with even rank strangers as they see love and contentment in human relationships. They see friendly souls everywhere.

 

Hence one of the fundamental yamas is Ahimsa.

Ahimsa means you are non-violent – not just physically – but in your thoughts and words as well. You don’t feel the least animosity, anger, ill-will, hatred towards anybody.

Because anger is like holding fire in your hands – it may or may not burn others, but it will certainly burn you.

 

One of the causes of anger is unfulfilled expectation – Bhagavad Gita 2.62 says – dhyāyato viṣayān pumsaḥ…

From: https://asitis.com/2/62.html - Srila Prabhupāda’s translation

“dhyayato visayan pumsah

sangas tesupajayate

sangat sanjayate kamah

kamat krodho 'bhijayate

SYNONYMS

dhyayatah—while contemplating; visayan—sense objects; pumsah—of the person; sangah—attachment; tesu—in the sense objects; upajayate—develops; sangat—attachment; sanjayate—develops; kamah—desire; kamat—from desire; krodhah—anger; abhijayate—becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

 

This link of anger to expectation was referred to earlier. You want to purchase something due to your attachment, and when that want is unfulfilled or delayed in some manner, it gives rise to anger.

 

If there is no one absolute truth – rather all are relative truths – then how does it matter that for what reason you had to wait and face a long delay – whether it is the shopkeeper facing an unexpected emergency or whether he was entertaining friends or something else. If it is the latter, then it is his values – every person is free to have his own values as long as he doesn’t seek to actively harm others. It is possible that if he continues with these values his business will suffer – but why are you letting your mind suffer because of this.

 

Now you can decide to not go to that shop again. If you have an alternate arrangement, then that’s very nice – you can opt for it. But sometimes you may not have choice. At least for certain items you have to go to that shop. Now you have two options – either you can learn to live without it – that can be as frustrating as the wait at the shop. Or else you put this behind – its very well possible that this was a one-off situation. Even if it is not, lets say you have to wait there almost everytime – then get used to it – if you cannot live without those items. Don’t mind the wait. Its also possible sometimes you may not get that item even after waiting for a long time – its okay, let it go. What alternative do you have – its not as if you have any other place to purchase that item from. One would argue, I will go an fight with that shopkeeper – this is the route of Ahimsa. Its like fire in hands, it can backfire – the shopkeeper may stop entertaining you thereafter.

One would argue – isn’t this compromising with injustice. But you forgot we discussed earlier – all these conceptions of justice injustice is a matter of values. What is justice in one country or region can be injustice in another. A Western woman would find the concept of purdah as unjust while a conservative Muslim woman may be proud about this practice. A couple of centuries back we had the practice of Sati quite common, which is an anathema for a modern mind.

 

These norms, practices, rites, rituals – all these keep changing with time and place. They are not eternal. Hence there can no definite right or wrong about it. But the idea of Ahimsa is universal – we all know what it means to harm another person in thought, word and deed. In fact when a person is violent to others, he is also violent to his own mind. His mind suffers as a result of this. What you lose is the peace of your mind in giving the piece of your mind… mind it!