sion of mental modifications. How does this state then differ from the condition of
Nirbija-Samadhi for the two are poles apart? The difference lies in the fact that in the
state of Nidra or deep sleep the mental activity does not stop at all, only the brain is
disconnected from the mind and so does not record the activities which are going on in
the mind. When the person wakes up and the contact is established again, the brain
again becomes the seat of mental activity as before. When a car is put out of gear the
engine does not stop, only the effect of the running of the engine on the car disappears
and so there is no motion of the car. In the same way, in deep sleep although there is
no Pratyaya in the brain the mental activity is transferred to a subtler vehicle and goes
on as before. Only the brain has been put out of gear. Experiments in hypnotism and
mesmerism partly corroborate this view.
Now, in Yoga it is the activity of the mind or Citta which is suppressed and for
this it is necessary to stop the vibrations of the lower mental body while in the waking
state. In the waking state the brain is connected with the lower mind and by controlling
the activity of the mind in the brain we can control its own activity. When the engine
of a car is in gear, by regulating or stopping the motion of the car we can regulate or
stop the movement of the engine itself. It will be seen therefore that the state of deep
sleep and the state of Citta-Vrtti-Nirodha though superficially they may appear similar
are quite different.
(of) experienced object; subject-matter (non-theft); notletting go or allowing to escape memory.
- Memory is not allowing an object which has been experienced to escape.
The mental process involved in recalling a past experience is a peculiar one and
the reason why memory is considered as a type of Citta-Vrtti has already been dis-
cussed in dealing with I-9. Memory is here defined as the retention of past experiences
in the mind. But it is to be noted that these experiences are retained in the mind as
mere impressions (Samskara) and as long as they are present in their potential form, as
mere impressions, they cannot be considered as a Citta-Vrtti. It is only when the po-