Yogas Chitta Vritti Nirodhah

| Rohana Aisha Dewfall

Hello lovely reader,

I am currently taking a Raja Yoga Teacher Training (in slow motion because of my travelling tendencies), and wanted to share my essays as I write them. Yoga has helped me in almost every aspect of my life so far, and so I want to share these teachings and make them accessible to others.  My beautiful teacher Nalanie is working with me one-to-one, to help me become the best teacher I can be. 

With much love xxx 

R

Introduction:
Yogas Chitta Vritti Nirodhah is, as Swami Satchidanda says, the Sutra that encompasses all others, and for a keen student, it is enough; all the following ones are expansions and explanations of this one Sutra. For the purpose of this essay, two interpretations of the Sutra will be considered, followed by a personal analysis of the Sutra (this analysis will contain first person narrative). Before exploring this however, it is important to note that a Sutra is a “thread” of wisdom, passed down by Sri Patanjali to his students through oral teachings. The intention of the Sutra’s, as understood by the author, are to guide yoga practitioners by providing a reference for them to return to, similar to the 10 commandments of the Holy Bible. All the Sutras are shorthand notes, often meaning that they form no complete sentences. In this instance, the literal meanings of the words are Yogas (yoga) Chitta (Conciousness/of the mind-stuff) Vritti (Modifications) Nirodhah (Restraint); made into a tangible phrase, it is translated into “the restraint of the modifications of the mind-stuff is yoga” (Satchindanda, 1990, p.3).

Definition A:
According to an article in the renowned magazine, Yoga Journal (2007), an understanding of the consciousness referred to by Patanjali in this Sutra allows an easier path to navigate through life. The Chitta is filled with content from everyday life, through the senses, content enters the mind, and it is like a constant turning wheel. These thoughts, opinions, memories and feelings are easily identified with, as they relate to the physical realm of being experienced in this life. However, the Chitta has two elements to it, the content it is filled with is merely a filter, the second element is the Seer (Drashtri) which is the lens for the Chitta. Without the lens, the filter would be useless. In the same way, without the Drashtri, the content experienced by the Chitta would not be of any value, because the content would not be seen.

Definition B:
Joshua Michaell, a Psychotherapist with a yoga-based counselling practice asserts that his initial understanding of Sutra 1:2 was similar to many others, the idea that yoga is about stopping the mind. However, Michaell discusses that in reality, Sanskrit does not allow just 1 translation, but rather is open to multiple interpretations, allowing Patanjali’s sutras to also have a multitude of explanations. This is the beauty of Patanjali’s work. Michaell discusses the etymology of the Sutra, an incredibly interesting speciality, eventually proposing his own translation, that “yoga is the process of selectively eliminating habituated thoughts, patterns, identifications (occurring), within the field of all that can be perceived.” He further suggests that having this more relaxed definition allows a practitioner to be more compassionate with themselves within their person practice.

My Analysis and Conclusion:

The first definition discussed provided an interesting insight to the idea that our chitta is composed of two elements inextricably linked. I particularly like the stance that the sutras provide us a way to navigate life, but the second definition for me provides a much greater take on this. The Sutra’s as threads can be woven to fit each of us in our journey, and every time we return to them, I think we can find them different, sometimes we learn more, and sometimes our understandings change; the possibility of multiple interpretations of yogas chitta vritti nirodhaha, along with all the other sutras, then becomes more inviting, especially I think for a beginner. Personally, I like the definition given in Swami Satchidanda’s translation, however, I can resonate with Michaells translation too, as a stepping stone.

I think as a definition of yoga, Sutra 1:2 allows anyone to access it. For me, it is about taking moments of pause to restrain my mind from acting like a whirlpool caught up with trivialities of daily life. Personally, practicing this restraint of mind means to cease gossip or avoid it through changing the subject, to send blessing and light to those who I like but more to those I dislike or feel upset by and also to hold back a short temper and repeat ‘Om Shanti’ either inwardly or out loud; admittedly this last one is a practice I am working on but find the most challenging. These are small practices, but they are my way of modifying my mind now, and I understand this Sutra to instruct. I think that it asks us to work daily on our minds, to restrain them and to love them, in whatever way is possible.

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