The moment you understand yourself as the True Self, you find such peace and bliss that the impressions of the petty enjoyments you experienced before become as ordinary specks of light in front of a brilliant sun. You lose all interest in them permanently. That is the highest non-attachment.
Swami Satchidananda, page 28
As Patanjali's second sutra dictates:
The restraint of the modification of the mind-stuff is Yoga. Satchidananda, page 3
Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis). Vivekananda, page 103-104
Chitta is the various process in the "mind-stuff"...the mental modifications. It is the infinite storehouse of force in nature. We can call it "the stuff of the mind". Vrittis are the waves of thought, the "whirlpools", in the Chitta. Thoughts are a force, as is gravitation and repulsion.
Chitta takes hold of some [what the senses pick up], absorbs it and sends it out as thought.page 104
...the mind is not intelligent; yet it appears intelligent. Why? Because the intelligent soul is behind it. You are only the sentient being; mind is only the instrument through which you catch the external world. page 105
The real man[Self/ soul/Purisha?]is behind the mind; the mind is the instrument in his hands; it is his intelligence that is percolating through the mind.
It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe. page 105
We cannot see the bottom of the lake when its surface is covered in ripples or if it is muddy and agitated all the time.
If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis.
Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. ...The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior. page 105
The Chitta is always trying to get back to its natural pure state, but the [sense?] organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in yoga, because only in this way can the Chitta get into its proper course. page 105
On the Third Sutra of Patanjali
Then the Seer (Self) abides in Its own nature. (Satchidananda, page 6)
At the time(the time of concentration) the seer( Purusha) rests in his own(unmodified) state. 106
As soon as the waves have stopped, and the lake has become quiet, we see its bottom. So with the mind; when it is calm, we see what our own nature is; we do not mix ourselves but remain our own selves
On the Forth Sutra
At other times[the Self appears to] assume the form of the mental modifications. Satchidananda, pg 7
At other times (other than that of concentration) the seer is identified with the modifications. page 106
On the 11th Sutra
When a mental modification of an object previously experienced and not forgotten comes back to consciousness, that is memory. Satchidananda, page 17
Memory is when the (Vrittis of) perceived objects do not slip away (and through impressions come back to consciousness) page 108
Of course, Patanjali is introducing us to Samskaras with this sutra.
On the 12th Sutra
These mental modifications are restrained by practice and non-attachment. Satchidananda, page 18
Their control is by practice and non-attachment,page 108
Yoga is a practice of letting go of these tendencies, these habits.
...Each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left? The Samskaras, the impressions. When a large number of these impressions are left on the mind, they coalesce and become a habit. (page 108)
...everything we are is the result of habit.[our psyches?] That gives us consolation, because, if it[this idea of self we adhere to?] is only habit, we can make or unmake it anytime. page 108
The Samskaras are left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum total of these marks, and according as some particular wave prevails one takes that tone. If good prevails, one becomes good; if wickedness prevails, one becomes wicked. If joyfulness prevails, one becomes happy. page 108
The only remedy for bad habits is counter habits; all the bad habits that have left their impressions are to be controlled with good habits. ..Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions. page 108
I know Vivekananda uses the big, bad, no-no word 'suppress' here but I think he simply means we need to water the wholesome seeds in our store consciousness so there are less unwholesome weeds growing up into our conscious mind and therefore into our "character".
On the 16th Sutra
When there is non-thirst for even the gunas (constituents of Nature) due to the realization of the Purusa (True Self), that is supreme non-attachment. Satchidananda, page 27
That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha. page 109
According to Yoga philosophy, the whole of nature consists of three qualities of nature called Tamas, another Rajas, and the third Sattva. These three qualities manifest themselves in the physical world as darkness or inactivity, attraction or repulsion, and equilibrium of the two. page 109
...the Self of man is beyond all these, beyond nature. It is effulgent, pure, and perfect. Whatever of intelligence we see in nature is but the reflection of Self upon nature. Nature itself is insentient. page 109.
I question this statement a bit. In my mind, I see nature as intelligent and sentient?? I think nature here, however, may refer to "form".
...the word nature also includes the mind; mind is in nature; thought is in nature; from thought, down to the grossest of matter, everything is in nature, the manifestation of nature.This nature has covered the Self of man, and when nature takes away the covering, the self appears in its own glory. page 109
Wow! So much learning I felt compelled to share for reasons I may never understand completely :) This is where I left off in the Vivekananda book I am reading. Will be back with more of his shared teachings as I get further along.
All is well.
Swami Satchidananda (2011) The Yoga Sutras of Patanjali. Yogieville, Virginia: Integral Yoga Publications
Swami Vivekananda, (1976 revised?)The Complete Works of Swami Vivekananda (1.3.9), Kindle Edition
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