Short Answer
Vritti (Vṛtti) in Vedanta means “modification,” “whirlpool,” or “mode” of the mind (antaḥkaraṇa). It refers to the specific shape or form that the mind takes when it perceives an object, thinks a thought, remembers a memory, feels an emotion, or experiences any mental activity. Like a lake producing ripples or waves, the mind produces vrittis. When you see a blue jar, the mind takes the form of “blue jar” – that form is a vritti. When you think “I am happy,” the mind takes the form of happiness – that form is a vritti. When you remember your mother, the mind takes the form of that memory – that form is a vritti. The mind (antaḥkaraṇa) is like a mirror; vrittis are like the images reflected in the mirror. The mind is like water; vrittis are like the ripples. The mind is like a crystal; vrittis are like the colors (red from a red flower, blue from a blue cloth). The Self (Atman) is the pure consciousness that illuminates these vrittis. Without the Self, the vrittis would be inert, like a movie screen without light. The Yoga Sūtras of Patañjali (1.2) define yoga as “the cessation of the vrittis of the mind.” Vedanta also seeks to still vrittis, but the ultimate goal is to see that you are not any vritti – not even the most peaceful one – but the witness (Sakshi) of all vrittis.
In one line: Vritti is a ripple or modification of the mind – the specific form the mind takes when perceiving, thinking, remembering, or feeling.
Key points:
- Vritti comes from the root “vṛt” (to turn, to revolve) – it means “whirlpool,” “mode,” or “modification”
- When the mind perceives an object, it takes the form of that object – that form is a vritti
- Five types of vrittis are described in Vedantic texts: right knowledge (pramāṇa), error (viparyaya), imagination (vikalpa), sleep (nidrā), and memory (smṛti)
- The mind is like a mirror; vrittis are like the images reflected in the mirror
- The mind is like a lake; vrittis are like the ripples or waves on the lake
- The Self (Atman) illuminates all vrittis – the Self is the witness, not the vrittis
- The goal is not to suppress vrittis (which is impossible for a living person) but to see that you are not any vritti
- The Yoga Sūtras (1.2) define yoga as “citta-vṛtti-nirodhaḥ” – the cessation of the modifications of the mind
Part 1: The Literal Meaning and Etymology of Vritti
The word “Vritti” (Vṛtti) comes from the Sanskrit root “vṛt” – to turn, to revolve, to exist, to move, to happen. It has the sense of a “whirlpool” (something that turns around), a “mode,” a “function,” a “state,” or a “modification.”
| Sanskrit Root | Meaning | Derived Form | Meaning in Vedanta |
|---|---|---|---|
| Vṛt | To turn, to revolve, to exist, to move, to happen | Vṛtti | That which turns or revolves – a whirlpool, a ripple, a mode of operation, a modification of the mind |
| Vṛt | To be, to live | Vṛtti | A means of livelihood, a function, an occupation (related meaning) |
| Vṛt | To move | Vṛtti | Movement, activity, process (the mind moves into the shape of an object) |
“The word ‘vritti’ comes from ‘vṛt’ – to turn. Imagine a whirlpool. The water turns. It takes a shape – a circular, swirling shape. That shape is a vritti. The water itself does not change. It is still water. But it has taken a form. Similarly, the mind (antaḥkaraṇa) is like water. When the mind perceives an object, it ‘turns’ into the shape of that object. That shape is a vritti. When you see a blue jar, the mind takes the form of ‘blue jar.’ That form is a vritti. When you think ‘I am happy,’ the mind takes the form of happiness. That form is a vritti. When you remember your mother, the mind takes the form of that memory. That form is a vritti. The mind itself does not change. It is still the same mind. But it produces vrittis – modifications, modes, whirlpools. The mind is the substance. The vritti is the form. The Self (Atman) is the light that illuminates both the mind and its vrittis. The light does not become the vritti. The light illuminates the vritti. You are the light. Be the witness of all vrittis. Be free.”
In the classical Vedantic text Vedāntasāra (by Sadananda), the mind (antaḥkaraṇa) is defined as the instrument that produces vrittis. A vritti is a specific modification of the mind, like a wave on the surface of water. The water is one; the waves are many. The mind is one; the vrittis are many. The water is not the wave. The wave is a form of the water. Similarly, the mind is not the vritti. The vritti is a form of the mind. And you are not the mind. You are the witness of the mind and its vrittis.
Part 2: The Five Types of Vrittis in Vedanta
Vedantic psychology (following the Yoga Sūtras of Patañjali) classifies vrittis into five main types. Some are helpful for spiritual progress; others are obstacles. Understanding these types helps you work with your mind.
| Type of Vritti | Sanskrit | Meaning | Effect on the Seeker | Example |
|---|---|---|---|---|
| Right Knowledge | Pramāṇa | Valid knowledge derived from perception (pratyakṣa), inference (anumāna), or scripture (śabda) | Helpful – leads to correct understanding of the world and eventually to Self-knowledge. These vrittis should be cultivated. | “The fire is hot.” “The scriptures say ‘Tat Tvam Asi.'” “I infer from smoke that there is fire.” The vritti of right knowledge points to reality. |
| Error | Viparyaya | False knowledge – mistaking one thing for another. A vritti that does not correspond to reality. | Obstacle – leads to bondage, suffering, and wrong action. These vrittis should be corrected. | Mistaking a rope for a snake. Mistaking the body for the Self. Mistaking a dream for waking reality. |
| Imagination | Vikalpa | Verbal knowledge without a real object – imagination, fantasy, conceptual construction that arises from words alone. | Can be helpful or harmful – imagination can create fear or devotion; can also distract from reality. | “The rabbit’s horn.” “Imagine a golden mountain.” “Imagine a beautiful deity.” The word generates the vritti, but no real object corresponds. |
| Sleep | Nidrā | The vritti of deep sleep – a special modification where the mind is resolved (līna) but not absent. A subtle vritti of ignorance remains. | Restful but not liberating – deep sleep is peaceful, but ignorance remains. Upon waking, the Jīva still does not know the Self. | The state of deep sleep (sushupti). The mind is calm, no active thoughts, but the seed of ignorance (avidyā) remains. |
| Memory | Smṛti | Recall of past experiences – the mind reproduces a previous vritti without the original object. The vritti arises from a previous vritti’s impression (samskāra). | Can be helpful (remembering teachings) or harmful (dwelling on past trauma). Memory vrittis can be purified through practice. | “I remember my grandmother’s face.” “I remember what the teacher said yesterday about the Self.” “I remember a painful event and feel sad again.” |
“Vedāntasāra (verse 21-25) describes the five vrittis. Pramāṇa (right knowledge) is the vritti that corresponds to reality. It is the only vritti that can lead you to Self-knowledge – when the vritti ‘I am Brahman’ arises from right knowledge of the scriptures and teacher. Viparyaya (error) is the vritti that does not correspond to reality. It is the source of bondage. The vritti ‘I am the body’ is error. Vikalpa (imagination) is the vritti that arises from words alone. It can be useful – imagine the form of your chosen deity. It can be harmful – imagine fearful scenarios. Nidrā (sleep) is the vritti of deep sleep. It is not a blank. It is a subtle vritti of ignorance. Smṛti (memory) is the vritti that reproduces a previous experience. You cannot stop vrittis by force. But you can transform them. Right knowledge vrittis should be cultivated. Error vrittis should be corrected. Imagination vrittis should be directed toward the divine. Sleep should be regulated. Memory vrittis should be purified. And ultimately, you must see that you are not any vritti. Not the right knowledge vritti. Not the memory vritti. Not even the vritti ‘I am Brahman’ is the Self. The Self is that which knows all vrittis. Be the knower. Be free.”
It is important to note that even the vritti “I am Brahman” (this is called a vritti of the mind in some Vedantic texts) is still a vritti – a modification of the mind. The direct realization of the Self is not a vritti. The Self is self-luminous. It is the illuminator of all vrittis. The vritti “I am Brahman” is like a finger pointing to the moon. The finger is not the moon. The vritti is not the Self. But the vritti can lead you to turn attention away from the vritti and toward the Self that knows the vritti.
Part 3: The Mind (Antaḥkaraṇa) and Its Vrittis – The Mirror Analogy
The relationship between the mind (antaḥkaraṇa) and its vrittis is often explained through the analogy of a mirror and reflections. This analogy clarifies how vrittis arise and how they are known.
| Element of Analogy | What It Represents | Explanation |
|---|---|---|
| The mirror | The mind (antaḥkaraṇa) – the inner instrument, made of sattva, rajas, and tamas | The mirror is one. It remains the same substance regardless of what is reflected. It can be clear or dirty. Similarly, the mind is one. It remains the same substance regardless of thoughts. It can be pure (sattvic) or impure (rajasic, tamasic). |
| Reflections in the mirror | The vrittis – modifications of the mind | The reflections are many. They come and go. They depend on the mirror. They are not separate from the mirror. The face reflected is not in the mirror; it is the shape the mirror takes. Similarly, vrittis are many. They come and go. They depend on the mind. They are the shape the mind takes. |
| Light falling on the mirror | Consciousness (Cit, Atman) reflecting in the mind | The mirror alone is dark. Without light, no reflection is seen. The light is the Self. Without the Self, the mind is inert and unconscious. The light illuminates both the mirror and the reflections. |
| The reflected image as seen | The vritti illuminated by consciousness. This is what you call “I know this object.” | The vritti itself is inert. It is made of sattva (which is transparent). When illuminated by the reflection of the Self (Cidābhāsa), the vritti appears conscious. The Jīva then says “I know.” |
| The original light | The Self (Atman) – pure consciousness, Sakshi, witness | The Self is not the mirror. The Self is not the reflection. The Self is not the reflected light. The Self is the original light that allows both mirror and reflection to be known. The Self is the witness of the mind and its vrittis. |
“Vedāntaparibhāṣā (a classical text on Vedantic epistemology) explains the process of perception: ‘The mind (antaḥkaraṇa) goes out through the sense organs and takes the form of the object. This modification (vritti) then becomes illuminated by the reflection of consciousness (Cidābhāsa). Then the Jīva says “I know the object.”‘ This is the traditional analysis. The mind does not actually go anywhere. It ‘goes out’ in the sense that it takes the shape of the object. That shape is the vritti. The vritti is like a mold. The object impresses its shape on the mind. The mind, being made of sattva, is transparent like a mirror. It reflects the light of the Self. That reflected light illuminates the vritti. Then the Jīva (the reflected consciousness) says ‘I know.’ This is complex. But the simple point is this: the vritti is the shape of the mind. The Self is the light that illumines the vritti. You are not the vritti. You are not even the mind that produces the vritti. You are the light. Be the light. Be the witness of all vrittis. Be free.”
When you see a tree, here is what happens according to Vedantic analysis:
- The eye (sense organ) contacts the tree.
- The mind (antaḥkaraṇa) produces a vritti in the shape of the tree.
- The reflection of consciousness (Cidābhāsa) in the mind illuminates that vritti.
- You (the Jīva, the reflected consciousness) say “I see a tree.”
The real Self (Atman) simply witnesses the entire process. The Atman does not say “I see a tree.” The Atman is the light that makes the seeing possible. If you (as the Jīva) are identified with the vritti, you say “I am seeing.” The goal is to rest as the witness (the Atman, the Sakshi) that knows all vrittis without being identified with any of them.
Part 4: The Lake Analogy – Vrittis as Waves
Another common analogy for vrittis is the lake and its waves. This analogy emphasizes that vrittis are movements or disturbances in the otherwise still mind. It also shows how a calm mind reflects the Self clearly.
| Element of Analogy | What It Represents | Explanation |
|---|---|---|
| The lake | The mind (antaḥkaraṇa) in its natural state – pure, still, clear (sattvic) | The lake is deep. It contains water. It can be still or agitated. The mind can be calm or disturbed. |
| Still water | The mind without vrittis – as in deep sleep or deep meditation (samādhi) | The water is calm. No ripples. You can see the bottom clearly. The bottom is the Self. When the mind is still, the Self is reflected clearly. |
| Ripples or waves | The vrittis – modifications of the mind | A single ripple is a vritti. Multiple ripples are many vrittis. The water is disturbed. You cannot see the bottom clearly. When the mind is agitated by thoughts, emotions, desires, the Self is not clearly reflected. |
| The moon reflected in the still water | The Self (Atman) reflected in a calm mind. This reflection is the Jīva (Cidābhāsa) when the mind is pure. | When the water is still, the reflection is clear. The seeker experiences peace and clarity. The Jīva experiences a sense of connection to the Self. |
| The moon reflected in agitated water | The Self reflected in a disturbed mind. The Jīva’s experience of confusion and suffering. | When the water has ripples, the reflection is broken, distorted, or not visible. The seeker experiences confusion, suffering, and a sense of separation from the Self. |
| The moon in the sky | The Self itself – pure consciousness, beyond the mind, Sakshi, witness | The moon in the sky is not affected by the ripples. The Self is not affected by the vrittis. Even when the mind is agitated, the Self is unchanged. The moon does not become broken. The Self does not become broken. |
“The Yoga Sūtras of Patañjali (1.2) define yoga as ‘citta-vṛtti-nirodhaḥ’ – the cessation of the vrittis of the mind. When the waves (vrittis) subside, the water (mind) becomes still. In that stillness, the Self (the moon reflected) is clearly seen. This is the goal of yoga. However, Vedanta goes a step further. Vedanta says: even when the water is agitated, the moon in the sky is still there. The Self is not the reflection. The Self is the moon. Do not wait for the vrittis to stop to know the Self. Even when the vrittis are active, you can know the Self. How? By turning attention away from the ripples and toward the witness of the ripples. The witness is not disturbed by the ripples. The witness is not the water. The witness is not the waves. The witness is the light that sees the water and the waves. Even when the water is agitated, the light is clear. Be the light. Not the water. Not the ripples. The light. Be free.”
The lake analogy helps explain why meditation (stilling the vrittis) is useful. When the mind is calm, the reflection of the Self is clearer. The seeker can more easily turn attention from the reflection to the original. However, the original Self (the moon in the sky) is always present, whether the water is still or agitated. The goal is not to permanently stop all vrittis (that would be death or deep sleep). The goal is to know the Self directly, beyond the vrittis. A calm mind helps. But even a calm mind is not the Self. Even the most peaceful vritti is still a vritti. The Self is beyond all vrittis.
Part 5: Vrittis and the Three States of Consciousness
The three states of consciousness – waking (jagrat), dreaming (swapna), and deep sleep (sushupti) – are defined by the presence or absence of certain types of vrittis. The Mandukya Upanishad analyzes these states.
| State | Vrittis Present | Vrittis Absent | Experience | Self’s Role |
|---|---|---|---|---|
| Waking (Jagrat) | All five types: pramāṇa (right knowledge), viparyaya (error), vikalpa (imagination), smṛti (memory), and a subtle vritti of ego-consciousness (ahamkara) | Nidrā (sleep vritti) is not dominant (though a trace may be present) | Experiences external objects through the senses. The mind takes the shape of external objects. The vrittis are caused by external stimuli and internal impressions. | The Self (Atman, Sakshi) witnesses all waking vrittis. The Self does not become the vrittis. |
| Dreaming (Swapna) | Pramāṇa? (dream knowledge is valid within the dream, but not for waking reality). Viparyaya (error within the dream). Vikalpa (imagination). Smṛti (memories appear as dreams). Ahamkara (dream ego). | Nidrā (deep sleep) is absent. External perception is absent. The senses are not functioning. | Experiences internal objects (dream images, dream sounds, dream emotions). The mind takes the shape of dream objects. Vrittis are caused by past impressions (samskaras) alone. | The same Self witnesses all dreaming vrittis. The Self is not the dream character. The Self is the dreamer who knows the dream. |
| Deep Sleep (Sushupti) | Only one vritti – the vritti of ignorance (avidyā) called nidrā (sleep). This is a subtle vritti that covers the Self. It is a potential state from which other vrittis will emerge. | All other vrittis are resolved (līna). No perception, no thought, no memory, no ego, no imagination, no error. | No world, no body, no mind, no ego. Only peace and absence of all phenomena. The Jīva is not aware of anything. But the absence of vrittis is known upon waking. | The Self witnesses the absence of vrittis. The Self is present even when all vrittis are resolved. Upon waking, the Self says “I slept well.” |
“The Mandukya Upanishad (verses 1-7) analyzes the three states. In waking, the vrittis are active and arise from external objects. In dreaming, the vrittis are active but arise from internal impressions. In deep sleep, the vrittis are resolved (līna), but a subtle vritti of ignorance (nidrā) remains – like a seed from which the tree of future vrittis will sprout. The fourth (Turiya) is not a state. Turiya is the Self. Turiya is the witness of all vrittis – present in waking, dreaming, and deep sleep. The witnessing of vrittis is not a vritti. The witnessing is the Self. You are not the waking vrittis. You are not the dreaming vrittis. You are not even the peaceful absence of vrittis in deep sleep. The witness is what you are. Be the witness. Be free.”
In deep sleep, most vrittis are resolved. The mind is not producing waves. The water is still. But the water is still there. The mind is still there in potential form (as the causal body, kāraṇa śarīra). A subtle vritti of ignorance (avidyā) remains. That is why you wake up and still do not know the Self. The goal of Vedanta is not to achieve deep sleep (which is temporary) but to remove the vritti of ignorance itself. When ignorance is removed, the Self is known directly, even in the waking state, even while vrittis are active.
Part 6: Vrittis and the Path to Liberation – From Suppression to Transcendence
A common misunderstanding is that the goal of Vedanta is to stop all vrittis. This is not correct. A living person cannot have zero vrittis (except in deep sleep, and that is not liberation). The goal is to see through the vrittis – to realize that you are not any vritti, not even the most peaceful one, not even the vritti “I am Brahman.”
| Approach | What It Does | Result | Is It the Vedantic Goal? |
|---|---|---|---|
| Suppression of vrittis (as in some forms of forceful meditation) | Forces the mind to become still by suppressing thoughts, desires, and emotions through willpower. Pushes vrittis down. | Temporary peace. When suppression stops, vrittis return with greater force. The root ignorance (avidyā) remains. The ego may become stronger (spiritual ego). | No – suppression is not liberation. Suppressed vrittis will resurface. The ego remains intact. |
| Stilling of vrittis (as in samādhi, through sustained meditation and dispassion) | The mind naturally becomes still through prolonged meditation, concentration, and the cultivation of sattva. Vrittis are not suppressed; they are absorbed or resolved. | Deep peace. The vrittis are temporarily resolved. The mind reflects the Self clearly. But upon coming out of samādhi, vrittis return. The root ignorance may still remain. | Not the final goal – but useful preparation. A still mind is a powerful tool for self-inquiry. Samādhi gives a taste of the peace of the Self. |
| Transcendence of vrittis (Vedantic approach of Drik-Dṛśya Viveka) | You do not try to stop the vrittis. You simply witness them. You discriminate: “I am not this vritti. I am the witness of this vritti.” You rest as the Sakshi. | Even when vrittis are active, you are not identified with them. The vrittis arise and subside. You remain as the witness. The root ignorance is removed through Self-knowledge. | Yes – this is liberation (jivanmukti). The mind may still be active, but the Jīva knows: “I am not the mind. I am not the vrittis. I am the Self.” The vrittis do not bind. |
“The Bhagavad Gita (2.14) says: ‘The contacts of the senses with objects produce heat and cold, pleasure and pain. They come and go. They are impermanent. Bear them, O Arjuna.’ This is the teaching of transcendence. The Gita does not say: ‘Stop feeling heat and cold. Stop feeling pleasure and pain.’ It says: ‘These are vrittis. They come and go. You are not them. Bear them.’ The vrittis of pleasure and pain arise. The wise one does not identify with them. ‘I am not the pleasure. I am not the pain. I am the witness.’ This is not suppression. This is seeing clearly. The vrittis still arise. They still affect the body and mind. But the wise one is not fooled. The wise one knows: ‘I am the witness. The witness is not hot or cold. The witness is not pleased or pained. The witness is free.’ Even the vritti ‘I am Brahman’ is a vritti. It is a thought. The thought ‘I am Brahman’ is useful. It points to the truth. But do not mistake the pointer for the truth. The truth is the Self. The Self is not a thought. The Self is that which knows the thought. Rest as the knower. Not as the known. Be free.”
In deep meditation, vrittis may become still. This is helpful. It gives you a taste of the peace of the Self. But do not become attached to stillness. Do not think that liberation is the permanent absence of vrittis. The jivanmukta (liberated while living) has vrittis. The mind still thinks. The intellect still decides. The ego still functions (as a necessary psychological tool). The difference is that the jivanmukta does not identify with any vritti. The vrittis arise in the mind. The jivanmukta witnesses them. The witness is free.
Part 7: The Role of Vritti in Perception – How You Know an Object
In Vedantic epistemology (the theory of knowledge), the vritti plays a crucial role in perception. The process of knowing an object involves the mind producing a vritti in the shape of that object, and that vritti being illuminated by consciousness.
| Step | Process | What Happens | Role of Vritti |
|---|---|---|---|
| 1 | Sense contact | The eye (sense organ) comes into contact with an object (e.g., a blue jar) | Initial contact – not yet perception. The sense organ is inert without the mind. |
| 2 | Vritti formation | The mind (antaḥkaraṇa) “goes out” through the sense organ and takes the form of the object. It becomes “blue jar shaped.” | The vritti is the form of the object in the mind. This is the crucial step. Without the vritti, there is no perception. |
| 3 | Illumination | The reflection of consciousness (Cidābhāsa) in the mind illuminates the vritti | The inert vritti becomes “conscious” – appears as knowledge. The reflection of the Self is what makes knowledge possible. |
| 4 | Cognition | The Jīva (reflected consciousness) says “I know the blue jar” | The vritti is the medium through which the object is known. The Jīva identifies with the reflected consciousness and claims the knowledge. |
| 5 | Memory (optional) | The vritti leaves an impression (samskāra) in the chitta (memory bank) for future recall | The impression is a potential future vritti (memory). The samskāra is like a seed; the future memory vritti is the sprout. |
“Vedāntasāra (verse 28-32) explains the process of perception. ‘The mind, associated with the reflection of consciousness, goes out through the sense organs and takes the form of the object. This modification (vritti) is what makes knowledge possible.’ Without the vritti, there is no perception. In deep sleep, there are no vrittis (except the subtle vritti of ignorance). Therefore, there is no perception of the external world. In dream, there are vrittis, but they are not caused by external objects. They are caused by past impressions (samskaras). The vritti is the bridge between the external object and consciousness. The external object is inert. The mind is inert. The vritti is inert. Only consciousness (Cit) is sentient. But when the vritti is illuminated by the reflection of Cit, the Jīva says ‘I know.’ This is the mechanism of perception. The Self (Atman) is beyond this mechanism. The Self is the light that makes the entire process possible. The Self does not perceive. The Self is perceived? No. The Self illumines perception. You are the Self. Be the light. Not the perceiver. Not the vritti. The light. Be free.”
This analysis shows that what you normally call “I know” is actually a complex process involving the sense organ, the mind, the vritti, and the reflection of consciousness. The real “I” – the Self – is the silent witness of this entire process. The Self does not say “I know the blue jar.” The Self is the light by which the knowing of the blue jar is known. To realize the Self, you must turn attention away from the object (the blue jar), away from the vritti (the mental modification), and even away from the reflection of consciousness (the Jīva). Rest as the original light that illumines all.
Part 8: Common Questions
1. Is a vritti the same as a thought?
Not exactly. A thought is one type of vritti. But vrittis also include perceptions (the mind taking the shape of a blue jar), memories, emotions, and even the state of deep sleep (which is a subtle vritti of ignorance). All thoughts are vrittis, but not all vrittis are thoughts in the ordinary sense. Emotions are vrittis. Perceptions are vrittis. The sense of “I” (ahamkara) is a vritti.
2. Can vrittis be completely stopped?
In deep sleep, most vrittis are stopped. But a subtle vritti of ignorance (avidyā) remains. That is why you wake up still not knowing the Self. In death, the vrittis of the subtle body continue (reincarnation). Only in liberation (moksha) is the root vritti of ignorance destroyed. Then, for the jivanmukta, vrittis may still arise (the mind still functions), but they do not bind. At the death of the jivanmukta (videhamukti), the subtle body dissolves. All vrittis cease. The Self alone remains.
3. What is the difference between a vritti and a samskāra?
A vritti is an active modification of the mind – a thought, a perception, a memory that is currently happening. A samskāra is a subtle impression left by a vritti – a seed that can later sprout into a new vritti. Vrittis are the waves. Samskāras are the potential for future waves (like the memory of the wave shape imprinted on the water). Every vritti leaves a samskāra. Samskāras produce future vrittis. This is the cycle of karma.
4. How can I reduce negative vrittis (like anger, fear, desire)?
Through the cultivation of sattva (purity, clarity, harmony). This includes: meditation (stills vrittis directly), self-inquiry (sees through the vrittis, realizing “I am not this vritti”), ethical living (reduces rajasic and tamasic vrittis), devotion (transforms vrittis toward the divine), and selfless action (reduces ego-centric vrittis). However, the ultimate solution is not to reduce negative vrittis but to see that you are not any vritti – not even the positive ones. The witness is untouched by anger, fear, or desire.
5. Is the vritti “I am Brahman” the same as Self-realization?
No. The vritti “I am Brahman” is a thought. It is a useful thought. It can lead you to Self-realization. But the thought is not the reality. The reality is the Self itself. The Self is not a vritti. The Self is that which knows the vritti. Do not mistake the finger pointing at the moon for the moon. The vritti “I am Brahman” is the finger. The Self is the moon. Look beyond the finger. See the moon.
6. What happens to vrittis in deep meditation (samādhi)?
In samādhi (deep meditative absorption), the vrittis are temporarily resolved (līna). The mind becomes extremely still. This is a valuable experience. It gives you a taste of the peace of the Self. However, except for the highest form of samādhi (nirvikalpa samādhi), vrittis return upon emerging from meditation. Liberation is not the experience of samādhi. Liberation is the permanent knowledge that you are the Self, whether vrittis are present or not.
7. Are vrittis the same as the “modifications of the thinking principle” in the Yoga Sūtras?
Yes. The Yoga Sūtras of Patañjali (1.2) define yoga as “citta-vṛtti-nirodhaḥ” – the cessation of the modifications (vrittis) of the mind (citta). Vedanta accepts this analysis but adds a crucial point: the goal is not just to stop vrittis but to see that you are not any vritti. The still mind is a tool, not the goal. The goal is Self-knowledge.
8. How can I practice working with vrittis in daily life?
Practice Drik-Dṛśya Viveka (discrimination between the seer and the seen). When a vritti arises – say, anger – do not suppress it. Do not act on it. Simply observe it. Say: “Anger is a vritti. It is seen. I am the seer. I am not angry.” When a happy thought arises, say: “Happiness is a vritti. It is seen. I am the seer. I am not happy (as an identity).” When the vritti “I am the body” arises, say: “That thought is a vritti. It is seen. I am the seer. I am not the body.” Over time, you will not be pulled by vrittis. You will rest as the witness.
Summary
Vritti (Vṛtti) in Vedanta means “modification,” “whirlpool,” or “wave” of the mind (antaḥkaraṇa). It is the specific form that the mind takes when it perceives an object, thinks a thought, remembers a memory, feels an emotion, or experiences any mental activity. Derived from the root “vṛt” (to turn, to revolve), a vritti is like a ripple on a lake or a reflection in a mirror. The five types of vrittis are right knowledge (pramāṇa), error (viparyaya), imagination (vikalpa), sleep (nidrā), and memory (smṛti). The mind is like a mirror or a lake; vrittis are like the reflections in the mirror or the ripples on the lake. When you see a blue jar, the mind produces a “blue jar” vritti. That vritti is illuminated by the reflection of consciousness (Cidābhāsa). The Jīva (individual soul) then says “I know the blue jar.” The real Self (Atman, Sakshi) is the original light that illuminates both the mind and its vrittis. The Self is not a vritti. The Self is the witness of all vrittis. The goal of Vedanta is not to suppress vrittis (which is impossible while living) but to see through them – to realize that you are not the vritti, not even the most peaceful one. You are the witness. The Yoga Sūtras define yoga as the cessation of vrittis. Vedanta adds that true liberation is the knowledge that you are the witness, whether vrittis are present or not. The lake (mind) can be stilled through meditation to see the reflection clearly. But the moon (Self) is always in the sky. Be the witness of the lake, the ripples, and the reflection. Be the moon. Be free.
Om Shanti Shanti Shanti.
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