tential impressions are converted into their active state in the form of mental images
that they can properly be considered as a Citta-Vrtti.
(by) persistent practice (and) non-attachment or absence ofdesire or detachment control or suppression or inhibition of that
(Citta-Vrttis).
- Their suppression (is brought about) by persistent practice and non-
attachment.
After classifying and explaining the different forms which modifications of the
mind may assume, the author gives in this Sutra the two general means of bringing
about the suppression of these modifications. These are practice and non-attachment.
Two apparently simple words, but what a tremendous effort of the human will and va-
riety of practices they stand for! Both these words have been defined in the subsequent
Sutras but their full significance can be understood only after the study of the book has
been completed.
of those (two) for being firmly established or fixed effort;endeavour practice.
- Abhyasa is the effort of being firmly established in that state (of Citta-
Vrtti-Nirodha).
What is Abhyasa? All effort directed towards the attainment of that transcendent
state in which all Citta-Vrttis have been suppressed and the light of Reality shines un-
interruptedly in its fullest splendour. The means of attaining this objective are many
and various and all these may be included in Abhyasa. It is true that in the particular