Introduction

In my earlier essay on Yoga Darśana published in Pragyata, I outlined the jīva’s disciplined journey amidst jagat and Īśvara, situating Yoga as a śāstric path of self-realization. This second essay continues that exploration by turning to the very heart of Yoga’s discipline: citta-vṛtti-nirodhaḥ.

The Yoga Sūtra defines Yoga with striking brevity—yogaś citta-vṛtti-nirodhaḥ: Yoga is the stilling of the mind’s modifications. Citta is not a separate entity; it is the very stream of vṛttis that constitute the mind’s apparent activity. Common translations of nirodhaḥ as “cessation” or “restraint” often miss its subtlety. As Vyāsa’s Bhāṣya clarifies, nirodhaḥ is neither destruction nor suppression, but a progressive settling—an immersion of the mind’s movements back into their causal, unmanifest source.

Just as the moon appears to shimmer in rippling water, puruṣa seems modified when reflected in the fluctuating citta—though it remains unchanged. By examining the nature of citta, its inner instruments, and the process of nirodhaḥ, we can appreciate Yoga not as a technique of suppression, but as a classical discipline of stillness—allowing the mind to subside and revealing the unchanging clarity of the seer.

This essay traces that journey: from understanding citta as a mutable stream shaped by the antaḥkaraṇa catuṣṭaya, through the five vṛttis that constitute its activity, to the disciplined practice of nirodhaḥ. In doing so, it highlights Yoga’s unique contribution within the Sāṅkhya framework—a reverse movement of dissolution that culminates in the abiding of the seer in its own svarūpa.

What Is Citta?

In Vyāsa’s Bhāṣya, citta is described as composed of the three guṇas—sattva, rajas, and tamas—manifesting as vṛttis (mental modifications). These vṛttis give rise to thoughts, perceptions, emotions, and memories, forming the entire apparent activity of the mind. Vyāsa affirms: cittaṁ hi prakhyā-pravṛtti-sthiti-śīlatvāt triguṇam—citta is triguṇic by nature, possessing illumination (prakhyā), activity (pravṛtti), and stability (sthiti), corresponding respectively to sattva, rajas, and tamas.

This reveals citta as a dynamic stream, inseparable from its vṛttis. Without their movement, it becomes unmanifest, returning to the causal, avyakta state of prakṛti, where the guṇas rest in equilibrium. These fluctuations are not abstract—they shape every moment of perception, emotion, and response. Puruṣa, the unchanging seer, appears only reflected in these modifications. Yoga does not alter puruṣa; it stills the vṛttis, allowing pure awareness to shine unobscured.

To grasp nirodhaḥ and the purpose of Yoga, one must first understand citta as the interplay of guṇas and vṛttis—a movement that, when quieted, reveals the unaltered clarity of the seer.

From Citta to the Fourfold Inner Instrument (Antaḥkaraṇa Catuṣṭaya)

Having seen citta as a triguṇic stream inseparable from its vṛttis, we now turn to the inner architecture through which these modifications arise. In classical Yoga and Vyāsa’s Bhāṣya, the mind is not a singular entity but a coordinated system of four instruments—manas, buddhi, ahaṃkāra, and citta—collectively known as the antaḥkaraṇa catuṣṭaya. Each performs a distinct function, yet they operate interdependently to generate perception, cognition, volition, and memory.

Manas (saṅkalpātmaka) inclines toward forming intentions and possibilities. It coordinates sensory inputs and outputs, processes impressions from the external world, and organizes responses. The Charaka Saṃhitā (Śārīra Sthāna 1.20) elaborates its fivefold functions—cintyam (contemplation), vicāram (inquiry), uhyam (supposition), dhyeyam (aspiration), and saṅkalpam (resolve)—which enable manas to interface with the indriyas and form the basis of perception and volition.

Buddhi (niścayātmaka) is the discriminative intellect, responsible for judgment, decision-making, and resolution. Shaped by the three guṇas, its discernment varies accordingly. The Bhagavad Gītā (18.30–32) describes three types of buddhi: sāttvika rightly discerns dharma and adharma; rājasa wavers in judgment; tāmasa, veiled by delusion, misreads adharma as dharma. The Yuktidīpikā further elaborates this guṇic shaping through the lens of aṣṭa-vikāras—eight dispositions that arise in buddhi: dharma, jñāna, vairāgya, and anaiśvarya when influenced by sattva and rajas; and adharma, ajñāna, rāga, and aiśvarya when shaped by tamas. Thus, buddhi is not merely a faculty of decision, but the threshold of transformation—refined through abhyāsa and vairāgya, and ultimately stilled in nirodhaḥ, where the seer (draṣṭā) abides in its own nature.

Ahaṃkāra is the ego-sense, the gating mechanism that appropriates experience and enables doership. It produces the feeling of “I” and ownership of thoughts and actions, binding cognition to identity and reaction.

Citta (vasanātmaka) serves as the reflective ground where the operations of the other three instruments appear. It is the repository of latent impressions (saṃskāras) and the field in which the five vṛttis—pramāṇa, viparyaya, vikalpa, nidrā, and smṛti—arise and dissolve.

These instruments are not abstract constructs; they shape every moment of experience—from recognizing a sound to forming a thought or reacting emotionally. Vyāsa emphasizes that the apparent dynamism of citta arises from their interplay: vṛttis emerge as the combined effect of manas coordinating, buddhi discerning, and ahaṃkāra identifying—all appearing within citta. Yoga, therefore, does not aim to dismantle these instruments, but to regulate and ultimately still their modifications.

In the presence of vṛttis, puruṣa appears to assume their form—not because it undergoes any change, but due to ajñāna, the mistaken identification between the seer and the seen. This is affirmed in Yoga Sūtra 1.4: vṛtti-sārūpyam-itaratra—“elsewhere, the seer conforms to the form of the vṛttis.” Yoga addresses this misidentification not by suppressing the instruments, but by dissolving their fluctuations through nirodhaḥ. As nirodhaḥ deepens, the vṛttis born of rajas and tamas are first absorbed, followed by the quieting of sattva itself. This leads to citta-laya—a dissolution into its causal, avyakta state, the unmanifest foundation of prakṛti. In this stillness, there is no witnessing of puruṣa as an object; rather, the seer (draṣṭā) abides in its own svarūpa, as affirmed in Yoga Sūtra 1.3: tadā draṣṭuḥ svarūpe avasthānam—“then, the seer rests in its own nature.”

Thus, the antaḥkaraṇa catuṣṭaya is not bypassed but refined. Its operations are stilled, its fluctuations dissolved, and its reflective ground cleared—revealing puruṣa, the ever-present awareness beyond cognition, memory, and identity.

From the Inner Instruments to Vṛttis: The Modifications of Citta

Having examined the fourfold inner instrument (antaḥkaraṇa catuṣṭaya)—manas, buddhi, ahaṃkāra, and citta—we now turn to the specific movements that arise within this system. These movements, known as vṛttis, are the fluctuations of citta that give the mind its apparent dynamism. In Pātañjala Yoga, vṛttis are not incidental; they are the very modes through which perception, thought, emotion, and memory manifest.

Vyāsa explains that vṛttis emerge from the interplay of the three guṇas—sattva, rajas, and tamas. They veil the innate clarity of puruṣa, creating duality, attachment, and identification with transient phenomena. In their presence, the seer appears to assume their form—not because puruṣa undergoes change, but due to ajñāna, the mistaken identification between the seer and the seen. As Yoga Sūtra 1.4 affirms: vṛtti-sārūpyam-itaratra—“elsewhere, the seer conforms to the form of the vṛttis.”

Though puruṣa is eternally unmodified, its reflection in the active stream of citta gives rise to the illusion of change and doership. Yoga addresses this misidentification not by altering puruṣa, but by dissolving the vṛttis through nirodhaḥ, allowing the seer to abide in its own nature.

Vyāsa classifies five types of vṛttis, each arising from a distinct cognitive basis:

• Pramāṇa: “valid cognition” (yathārtha-jñāna) — a moment of correct apprehension through perception, inference, or śabda.
• Viparyaya: “false cognition” (mithyā-jñāna) — a misapprehension, like mistaking a rope for a snake.
• Vikalpa: “imaginary cognition” — verbal constructs without an external referent.
• Nidrā: “cognition of absence” — a subtle mental state where waking cognitions are absent but a trace remains.
• Smṛti: “recollected cognition” — the re-presentation of past impressions.

Thus, each vṛtti is a cognitive modification of citta, not a static body of “knowledge.”

Even a brief glimpse reveals their practical relevance. Viparyaya manifests when one mistakes a rope for a snake—a misperception shaped by latent impressions. Pramāṇa, while valid, can reinforce attachment to clarity and conceptual certainty. Vikalpa, imaginative constructs formed by language, may be mistaken for insight and subtly perpetuate identification.

Each vṛtti presents a unique challenge to nirodhaḥ, which is not a mere technique but the very goal of Yoga—the complete stilling of citta’s modifications.

From Vṛttis to Nirodhaḥ: The Stilling of Mental Fluctuations

Having seen how the five vṛttis shape the apparent activity of citta—valid, false, imaginary, recollected, and absent cognitions—we now turn to the discipline by which these modifications are stilled. In Pātañjala Yoga, this stilling is called nirodhaḥ, the very definition of Yoga itself (yogaś citta-vṛtti-nirodhaḥ).

The term nirodhaḥ may be analyzed etymologically: the root √rudh means “to obstruct” or “restrain,” the prefix ni- conveys thoroughness or immersion, and the suffix -ghana (as used in Vyāsa’s Bhāṣya) implies firmness or density. Together, nirodhaḥ signifies the complete settling or immersion of the vṛttis—not their destruction.

Vyāsa explains that this stilling unfolds progressively. First, the modifications arising from rajas (activity) and tamas (inertia) are absorbed. Then, even the subtle sattva fluctuations—the illuminating tendencies—are quieted. Through this sequential settling, citta undergoes laya, a dissolution into its causal, avyakta state—the unmanifest foundation of prakṛti. In this state, citta no longer presents modifications, and puruṣa appears in its own sva-svarūpa—unobstructed and self-revealing.

It is essential to understand that nirodhaḥ is not suppression or annihilation. The vṛttis are neither forcibly destroyed nor ignored; they are gently dissolved back into their source, allowing the mind’s inherent stillness to manifest. This inward movement—from fragmentation and misidentification to quiet immersion—culminates in the abiding of the seer in its own nature.

Thus, nirodhaḥ is the central goal of Yoga—the stilling of citta’s modifications that reveals the ever-present awareness of puruṣa. The means by which this is attained are abhyāsa and vairāgya—the twin disciplines of sustained effort and non-attachment, as affirmed in Yoga Sūtra 1.12.

From Nirodhaḥ to the Goal of Yoga: Abiding in Svarūpa

Having traced how nirodhaḥ progressively stills the vṛttis of citta, we now arrive at the culmination of the yogic path—the abiding of the seer in its own svarūpa. In Pātañjala Yoga, the ultimate goal is not the alteration of puruṣa, but the realization of its ever-present, changeless nature. Vyāsa emphasizes that puruṣa is untouched by citta, its modifications, or any external phenomena; it is immutable, complete, and perfect.

Through the practice of nirodhaḥ, the fluctuations of citta subside, dissolving into their causal, unmanifest source (avyakta). In this stillness, puruṣa shines unobstructed—unreflected, self-revealing, and free from distortion. The quieting of citta is not mere inactivity; it is a revelation of clarity, where reality is experienced without the veils of mental modification.

Thus, the purpose of Yoga is experiential realization, not transformation of the self. In the state of nirodhaḥ, there is no witnessing of puruṣa as an object; rather, the seer (draṣṭā) abides in its own svarūpa—unmodified, luminous, and beyond identification. As Yoga Sūtra 1.3 affirms: tadā draṣṭuḥ svarūpe avasthānam—“then, the seer rests in its own nature.”

This abiding in the unaltered nature of the seer marks the culmination of Yoga, where awareness arises spontaneously from the stillness of citta.

Situating Yoga in the Sāṅkhya Framework: Forward Evolution and Reverse Process

Having seen how nirodhaḥ culminates in the seer’s abiding in its own svarūpa, it is helpful to step back and consider the broader philosophical framework that underpins Pātañjala thought. Yoga is deeply intertwined with Sāṅkhya, which distinguishes between puruṣa, the unchanging seer, and prakṛti, the primal material cause composed of the three guṇas.

From prakṛti, evolution unfolds in a structured sequence:

• Mahat (cosmic intellect) in to Ahaṃkāra (ego-sense), which differentiates into:
  • Sāttvika ahaṃkāra: Giving rise to the jñānendriyas (sense organs), karmendriyas (action organs), and manas (mind)
  • Tāmasa ahaṃkāra: Producing the tanmātras (subtle elements), which in turn manifest as sthūla bhūtas (gross elements)
• From this chain emerges citta—the reflective and modifying faculty, shaped by the interplay of buddhi, ahaṃkāra, and the guṇas.

This forward evolution gives rise to the entire phenomenal world and the fluctuations of mind. Yoga, by contrast, undertakes the reverse movement—not by modifying the self, but by dissolving the fluctuations of citta through disciplined stillness. As nirodhaḥ deepens, the vṛttis born of rajas and tamas are first absorbed, followed by the quieting of sattva itself. This leads to citta-laya—the dissolution of citta into its causal, avyakta state, the unmanifest foundation of prakṛti.

In this stillness, there is no witnessing of puruṣa as an object; rather, the seer (draṣṭā) abides in its own svarūpa, as affirmed in Yoga Sūtra 1.3: tadā draṣṭuḥ svarūpe avasthānam—“then, the seer rests in its own nature.” This “return to source” is not a creation or alteration of the self, but a disciplined reversal of prakṛti’s evolutionary movement. It reveals the eternal, unmodified awareness of puruṣa—not through acquisition, but through the cessation of obscuration.

Conclusion

This essay has traced the inner journey of Yoga as envisioned in Pātañjala thought: beginning with citta as a mutable, guṇic stream; examining the fourfold antaḥkaraṇa and the arising of its vṛtti modifications; and culminating in nirodhaḥ, the progressive settling of these fluctuations. As Vyāsa’s Bhāṣya affirms, nirodhaḥ is not suppression or annihilation, but a disciplined immersion that returns citta to its causal, avyakta state, allowing the ever-present puruṣa to shine in its own clarity.

In this luminous stillness, Yoga fulfills its purpose. The seer does not acquire anything new, nor undergo change; rather, it abides in its own svarūpa—unmodified, unbound, and fully lucid. This is not attainment but unveiling: the cessation of obscuration, the quieting of movement, and the revelation of awareness that was always present.

Placed within the Sāṅkhya framework, Yoga may be seen as the reverse of prakṛti’s forward evolution—a disciplined return to source. By dissolving the modifications of citta, Yoga reveals the eternal witness beyond cognition, memory, and identity.

This exploration stands as a complete reflection on citta-vṛtti-nirodhaḥ, where the seer abides in its own nature.

Acknowledgements

I thank Prof. G. Narahari Sastry for his guidance in balancing traditional thought with contemporary insight. I’m grateful to Mrs. G. Songeeta for her philosophical clarity, and to my daughter Ms. Akanksha Garikapati for her subtle contributions to the contemplative tone of this work.