VEV732- Major Exam

Q.1 A line from Patanjali's Yoga Sutras says "yogaschitta vritti nirodha".
What are these Vrittis? Please explain with your personal life examples.
(15)

The term vritti refers to the whirlwind of thoughts that arise in the mind.

Vritti- (Fluctuation)
The term vritti refers to the whirlwind of thoughts that arise in the mind.

The Five Vrittis-

1. Pramana (right knowledge) - The state of reflecting reality in the mind
2. Viparyaya (misconception) - The state of a wrong judgment made by the mind,
which is eventually replaced with right knowledge
3. Vikalpa (imagination or feeling) - Doesn't directly relate to the real situation, but it
refers to understanding it.
4. Nidra (deep sleep) - The state of being when sleeping
5. Smriti (memory) - Information stored in the mind

Source- Yogapedia
 My Experiences-
● I run my own startup. While being on the top position of the company, taking right
decision is crucial. At a many times I feel I think I have right Information about the
topic. So it gives the confidence to go-on but in the end things do not always turn out
right. Anf if they not, it’s a negative experience. (Pramana Vritti)
● I’ve experienced fear towards taking decisions just because the past mistakes lead to
anxiety that in turn affects growth. I’ve spend a long time with regrets for the mistake
I’ve done in the past. The memories didn’t let me start fresh and look forward to the
(Smriti)
● Sleep gives me refreshment and having a good sleep help me in better
brainstorming. But sometimes I sleep overtime thinking that after it I’ll feel better, but
in consequence if I sleep much neglecting important work, it doesn’t feel good rather
I left with less time to do thing, that create rush and pressure. (Nidra)

Q.2 What are the methods of overcoming these Vrittis? Describe some
great personalities and their methods to overcome these Vrittis. (15)

Yoga techniques such as asanas, pranayama, meditation, and practising the yamas and
niyamas will help you accomplish the chitta-vritti nirodha. The following are some examples
of specific methods:

a. Asana: The practice of asanas builds the habit of discipline and the ability to
concentrate, both of which are prerequisites to meditation.

b. Pranayama: Deeper breaths help to relax the nervous system. From the old
reptilian fight or flight state, we enter the parasympathetic nervous system,
sometimes known as the relaxation response.

c. Abhyasa: This is a long-term commitment to regular practise. This is a job that

demands hard work and discipline. It takes time, patience, and dedication. Calm and
stability can be achieved by regular meditation and focused yoga asana practise.
 d. Vairagya: This is a Sanskrit word that means "non-attachment." We want to foster
non-attachment to the larger goal of Self-realisation, or enlightenment. It's critical to
cultivate this healthy detachment when it comes to the big picture.

We are well on our way to moving far in our yoga journey when we incorporate
abhyasa and vairagya into our practise. Devoted practise puts one on track toward
Self-realisation, while healthy non-attachment alleviates much of the sadness and
suffering that will inevitably emerge.

Swami Vivekananda, for example, pushed for the concept of "Self-awareness" as the most
effective method of mind control. Willpower and determination may also assist you in
maintaining your focus. However, in order to keep the mind under control, one must practise
and repeat the same concept over and over. Controlling one's thoughts should be done twice
a day, particularly in the morning and evening, when the mind is at its most relaxed. He
hoped that by doing so, he'd be able to curb his irrational thoughts. When it comes to mind
control, Vivekananda observed that concentration separates humans from animals, and that
concentration variations separate men.

Yogananda is believed to have encouraged his pupils to go to the movies and see movies so
that they may see the world as just another projection of the divine mind. However, we
frequently become emotionally attached to the characters or events in a film and begin to
connect with them. Sakshi Bhava success demands identifying with the spirit or atman rather
than the body or mind, as this defeats the ego's identification with the mind-generated body
vritti. During the practise, you take on the role of Sakshi, or silent witness, and you keep an
eye on your other self as if it were a scene from a movie This exercise initially loosens the
ego's grip, reduces mis-identification distress, and increases calm and satisfaction.

Buddhists practise meditation by simply categorising thoughts that arise in the sphere of
consciousness. When an idea comes in, they just label it as "thinking." When we operate in
this manner, monitoring and labelling our ideas, we get less interested with and entangled by
them.
Q.3 What does Yoga mean to you personally? Compare the perspectives
of Bhagwad Geeta and Patanjali Yoga sutras on the Yoga as a method of
achieving happiness. (20)

For me personally, yoga is a way to rejuvenate, to calm myself better and have better mental
clarity. It is a way for me to zone out of the usual clutter of life and zone in into myself, and
my thoughts. It helps in being more conscious and follow the truth.

Their essences are the same. The second and third sutras of the Yoga Sutras include the
definition of Yoga. These sutras teach us that we can rest in our true nature by controlling
our thinking waves. Yoga's purpose is to bring us closer to our genuine nature of pure
consciousness, not to our Yoga mat on the floor! So, in the Gita, these two sutras are the
theme of Vedanta: realisation of the Atman. In the Gita, Vedanta tells us how to realise
Purusha (supreme Self). According to the Gita, yoga is not just about practicing a decent
asana, but about knowing who you are. Vedanta is about recognising one's inherent nature.
The main theme of this literature is samyama and samadhi, which has over 100 sutras—not
it's about placing your leg over your head!
As a result, the Vedanta explains the true purpose of Yoga in the Gita: union with everyone.
Yoga is the union of the individual ego and the universal Self, and Vedanta thinking explores
this topic in depth in the Gita. As a result, Yoga and Vedanta are inextricably linked. Even the
Yoga Sutras acknowledge the Upanishads, Bhagavad Gita, and Vedas as authoritative texts.
The Bhagavad Gita is regarded as a Yoga sastra. In the Hatha Yoga Pradipika, Raja Yoga is
synonymized with advaita (non-duality). Adi Shankara mentions the Yoga Sutras in the
Viveka Chudamani. Vedanta, on the other hand, does not rely on a book for its ultimate truth,
but rather on a realisation.

Q.4 Why are Pratyahara, Dharana and Dhyan organised in this

sequence? Explain each of these limbs with respect to your personal
experiences of studying for an exam. (10 x 2 = 20)
PRATYAHARA – Sense withdrawal
The second element, ahara, refers to anything we 'take in' on our own, such as the many
sights, sounds, and fragrances our senses take in on a regular basis. This is a state in which
the senses focus inside, towards consciousness, rather than engaging with the external
environment. It's easier to keep control of your senses in this state. It states that a yogi may
effortlessly pay attention to everything without becoming attached to any specific thoughts.

Dharana - Attention
This refers to focusing one's attention on a specific subject, idea, or location. A mantra or the
breath are sometimes used for this purpose. When you fix your mind on a certain place, it
stops swaying over time; you become conflict-free; it's a one-of-a-kind moment when your
ideas and actions are in sync. As a result, as you integrate with the situation, you gradually
still yourself and calm yourself. You can easily enter meditation or dhyana by being one with
the present moment.

Dhyana - Meditation
Your mind is getting calm in this situation. Concentration is an effect of meditation. Dharna
becomes Dhyana if it is practised for a long time. One forgets about their own existence and
is liberated from vrittis in this state. Without dharna, you won't be able to replicate it.
Dhyana can only be attained through Dharna, and Dharna is derived from Pratyahara, so the
sequence makes sense.

- We divide our time between all subjects in our studies when preparing for tests.
Pratyahara enters the picture at that point. We must switch our senses from one
subject to another, which can be completely different. Pratyahara will assist you in
quickly shifting your focus from one subject to the next and better managing your
time.
- We often get into a state at exam time where we try to perform a lot of things at once
due to fear and panic, and thus can't focus on one thing. In such a situation,
practising Dharna will undoubtedly help, as one will be able to focus on one item and
achieve more quickly.
- Dhyana is the state in which we devote ourselves completely to a task, to the point
where we lose track of time, forget about tests, and even forget about fundamental
activities like as eating.
Q.5 With respect to the Astanga Yoga, please answer the following. (a)
Why are Yam-Niyam necessary steps in Yoga and what Yam-Niyam
would you recommend to a contemporary college student? (b) Citing
examples from the course and your personal understanding, please
describe in detail what Samadhi mean to you. (15 x 2 = 30)

PART-A
Yoga studies begin with studying Yam and Niyam rather than Asanas and Pranayam.
If one begins studying Yoga without taking
into account these Yam and Niyam, he
would not be able to reap the benefits of the
studies as planned. As a result, in order to
achieve the intended benefits from Yoga
Studies, these Yam and Niyam must be
strictly followed. In this regard, there is no
room for negotiation. The advantages of the
study will not accrue entirely if the Yam and
Niyam are not thoroughly observed. This
holds true for any science.
Without observing Yam and Niyam when
studying Yoga and Pranayam, one would
not achieve the desired benefits.

Yamas- Harmony with the world

1. Ahimsa -- nonviolence,
2. Satya -- truthfulness,
3. Asteya -- non-stealing,
4. Brahmacharya -- abstinence,
5. Aparigraha -- non-accumulation

Niyamas- Harmony within yourself

1. Soucha -- internal and external cleanliness,
2. Santosha -- being happy and content,
3. Tapas -- penance,
4. Swadhyaya -- self-study,
5. Ishvarapranidhana -- surrender to the higher power

Source- art of living

My best recommendation for a college student-

I’ll recommend to follow at least these 2 Yama and Niyama to a college student-
1. SATYA
Total commitment to the truth.
2. TAPAS
Self-Discipline. It will give the power to handle adversities, without affecting inner
peace.

PART-B
SAMADHI = SAMA + Dhi
Samadhi is an equanimous intellect, since "dhi" means intellect or consciousness and
"sama" means equanimous.Samadhi is an equanimous intellect, since "dhi" means
intellect or consciousness and "sama" means equanimous.

According to Patanjali's Yoga Sutras, Samadhi is the eighth and last step on the yoga
path. Samadhi is a pleasant and serene state of mind in which the practitioner is no
longer able to see or identify a separate sense of self from the process of meditation.
Samadhi is unaffected by emotions like desire and rage because it has freed the self
from ego and the illusion of separation. As a result, samadhi brings practitioners closer to
their real Self while also uniting them with universal consciousness. As opposed to
popular belief, samadhi is the process of attaining an equanimous state of mind.
Samadhi is a 'non-duality' condition in which the ego and the world around it are
(eventually) seen as one and the same. The aspirant yogi effectively transcends the
constraints of the body, mind, and identity to become one with everything."
The highest state of awareness that can be achieved through meditation is samadhi. It
entails a yoga practitioner achieving spiritual enlightenment, in which the self, the mind,
and the meditation object become one.

Source- Google

Example-
The intellect's basic purpose is to discriminate — you can only distinguish between a
person and a tree when your intellect is working. This ability to discriminate is critical for
survival. If you wish to break a stone, you must distinguish between the stone and your
finger, else your finger will be broken. Discrimination is a tool that helps to promote and
carry out the survival urge that is present in every cell of the body.
You become equanimous when you transcend the mind. This does not imply that you are
no longer able to discriminate. You will go nuts if you lose your discriminatory intellect.
Your selective intellect is in tip-top shape in a samadhi state, but you've also transcended
it. You're not making a distinction; you're simply here, witnessing life at its most basic
level. Discrimination is unable to exist after the intellect has dropped or transcended.
The reality is that everything merges into one whole. This state allows you to experience
the oneness of existence, the union of all that exists.
Spirituality as a whole is about going beyond discrimination and survival instincts that are
solely meant for the body of life. Samadhi is a condition of equanimity in which the
intellect transcends its typical discriminating function. As a result, one becomes detached
from his or her physical body. There is a separation between what you are and your
body.
There is no time or space in this condition. Your imagination is the creator of time and
space. Time and space cease to exist for you once you have transcended the mind as a
limitation. What is here will become there, and what is now will become then. You don't
have a past or a future. Everything is right here, right now. You can think someone has
been in samadhi for three days, but it was only a few moments for them — everything
just fades away. They've surpassed the distinction between what is and what isn't.
They've crossed the line and tasted something that isn't – something with no form,
shape, features, or qualities – nothing.
Only as long as the intellect is present, the entire existence, the countless kinds of
creation, is present. Everything dissolves into one when you dissolve your intellect.