𝗩𝗿𝗶𝘁𝘁𝗶: 𝗜𝘁𝘀 𝗡𝗮𝘁𝘂𝗿𝗲, 𝗙𝘂𝗻𝗰𝘁𝗶𝗼𝗻 𝗮𝗻𝗱 𝗧𝗿𝗮𝗻𝘀𝗰𝗲𝗱𝗲𝗻𝗰𝗲

Vṛtti: Its Nature, Function, and Transcendence

(Inspired by Swamy Sivananda )

1. Definition and Origin of Vṛtti

The term Vṛtti literally means a “modification,” “movement,” or “whirlpool.” In Yogic psychology, it refers to the fluctuations that arise in the Antaḥkaraṇa—the inner instrument comprising mind (manas), intellect (buddhi), ego (ahaṅkāra), and memory (citta).

Just as wind disturbs the still surface of a lake, producing ripples, Avidyā (ignorance) disturbs the stillness of Consciousness, giving rise to Vṛttis. These fluctuations appear in the mind-stuff and project the manifold universe of names and forms.(नाम, रूप )

When ignorance is dispelled through Ātma-Jñāna, the Vṛttis subside into their substratum—Brahman—just as waves resolve back into the ocean. They never possessed independent reality; they were but superimpositions upon Consciousness. ( Adhyasa or Borrowed existence )

2. The Function of Vṛtti

Though born of ignorance, Vṛttis play a paradoxical and indispensable role in spiritual evolution.

Their immediate function is Avaraṇa-bhaṅga—the removal of the veil that covers reality. Knowledge arises when the mind assumes the form of the object (Vṛtti-vyāpti), and that mental modification is illumined by Consciousness (Phala-vyāpti).

Thus, Vṛtti is both the instrument of knowledge and the means of transcendence.

In spiritual practice, refined Vṛttis:

• Remove gross ignorance
• Awaken discrimination (viveka)
• Purify the inner instrument
• Facilitate the ascent of awareness
• Culminate in Brahmākāra Vṛtti—the cognition of non-duality

Yet, even this highest Vṛtti must ultimately dissolve.

3. The Nature of Vṛttis

Vṛttis may be understood as:

• Waves on the ocean of the mind
• Rays emanating from the light of Consciousness
• Modifications superimposed upon the still Self
• When scattered, they create distraction.
• When gathered, they become concentration.
• When dissolved, they reveal illumination.

Partial Vṛtti leads to incomplete knowledge; total stillness reveals Truth.

4. The Five Classical Vṛttis

According to Patanjali, Vṛttis are fivefold:

• Pramāṇa — Valid cognition
• Viparyaya — Misconception
• Vikalpa — Imagination
• Nidrā — Sleep
• Smṛti — Memory

Yoga is defined as:

योगश्चित्तवृत्तिनिरोधः

Yoga is the cessation of the modifications of the mind.

When these modifications are restrained, the Seer abides in His own true nature.

5. Vṛttis in the Vedantic Perspective

Vedānta presents a progressive refinement of Vṛtti:

• Mano-vṛtti — Sensory and emotional responses
• Buddhi-vṛtti — Discrimination and inquiry
• Sākṣī-vṛtti — Witness-consciousness
• Akhaṇḍākāra-vṛtti — Non-dual cognition (“I am Brahman”)
• Akhaṇḍa Ekarasa — Homogeneous awareness beyond all mental fluctuation

Spiritual life is thus a journey: From turbulence → clarity → witnessing → non-dual absorption → transcendence

6. Viṣayākāra and Brahmākāra Vṛtti

Viṣayākāra Vṛtti

The mind assumes the form of objects.

Rajasic in nature; leads to attachment and agitation.

Brahmākāra Vṛtti

The mind assumes the form of Brahman through contemplation.

Sattvic and luminous; dissolves individuality.

Bondage arises not from objects, but from identification:

“I am angry,” “I am afraid,” “I am the doer.”

Freedom dawns when one sees:

“Anger is a Vṛtti in the mind; I am the Witness.”

7. Antarmukha and Bahirmukha Vṛtti

Bahirmukha (Outward-turned)

Driven by desire and sensory engagement; leads to dissipation of mental energy.

Antarmukha (Inward-turned)

Born of vairāgya and introspection; leads to concentration and Self-inquiry.

When the rays of the mind are withdrawn from external objects and directed inward, they reveal the ever-luminous Self.

8. Dissolution of Vṛttis

• Weaker Vṛttis dissolve through:
• Dispassion (vairāgya)
• Practice (abhyāsa)
• Ethical living
• Meditation

Stronger Vṛttis require:

• Deep inquiry (vicāra)
• Intense discipline (tapas)
• Steady absorption

As Vṛttis subside, the mind becomes like a steady flame in a windless place—clear, luminous, and transparent.

9. Nirbīja Samādhi — The Seedless State

Samādhi is of two types:

• Sabīja Samādhi (With Seed)

A subtle object remains

Latent impressions persist

Duality is not fully dissolved

Even Brahmākāra Vṛtti is, technically, a “seed.”

• Nirbīja Samādhi (Seedless)

Complete cessation of all Vṛttis

No object, no meditator, no modification

No latent seed capable of future projection

This is not unconsciousness—it is pure Awareness without movement.

In this state:

• Saṃskāras are burnt
• Karma is exhausted
• Ignorance is destroyed

It is not the production of Brahman, but the removal of the final veil.

The sage thereafter lives as a Jīvanmukta:

• Acting without doership
• Experiencing without attachment
• Established in effortless Awareness

10. Silence — The Natural State

Silence is not merely the absence of speech—it is the absence of mental agitation.

It is:

• The ground of all thought
• The witness of all Vṛttis
• The very nature of the Self

When the mind rests without ripple, one discovers that Silence was always present—even amidst activity.

To Sum up,

Vṛttis are both the cause of bondage and the means to liberation.

• Uncontrolled, they create saṃsāra
• Refined, they lead to Brahmākāra Vṛtti
• Transcended, they reveal the Self

When all modifications cease and the mind dissolves into its source, the seeker abides in:

• Absolute Peace
• Infinite Awareness
• Eternal Bliss

This is Nirbīja Samādhi. This is Freedom... Moksha..... Kaivalya.