~~Conserns-12.~~

~~~~~Concerns-12.~~~~~
~~~~~29032011~~~~~
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.© Vinay Vaidya 


यदा चित्तवृत्तिनिरोधः,।
तदा दृष्टुः स्वरूपेऽवस्थानम् ॥
कदा?
यदा दृष्टिः स्वरूपे अवस्थाति ।
यदा वृत्तयः ’अहं’-वृत्तौ विलीय,
’अहं’वृत्तिः अपि ’अहमि’ वा आत्मनि लीयते ।
तदा दृष्टुः स्वरूपे ’अवस्थानम्’ ॥
पुनरपि, यदा दृष्टुः स्वरूपेऽवस्थानम् तदैव
आत्मानम् विन्देत् ॥
इतरत्र वृत्तिसारूप्यम् ।
वृत्तयः पञ्चतय्यः,....क्लिष्टाक्लिष्टाः,..
(क्लिष्टाः-अक्लिष्टा: च),..
प्रमाण, विपर्यय, विकल्प, निद्रा, स्मृतय़ः ।


When the 'consciousness' (Citta) is in the form of a 'Vrutti',
i.e. in a 'thought-form',identification with the 'Vrutti' takes
place.This 'thought' or 'mind' is not just the word-structure,
a verbal-one, but is of the nature of any-one of the 
following five kinds,
'PramaaNa'  -'evidence by perception, through senses,
-physical like sense-organs, or mental according to the faculty
of the inner organ, (antahakaraNa), or The  evidence of the
Veda / Rshi. (Aapt-PramaaNa), The One who has 'seen'  the Truth.',
'Viparyaya,'  -erroneous perception.
'Vikalpa',  -alternative notion.
'Nidraa',  -deep 'thoughtless' sleep-state.
and,
'Smriti',  -memory.
'The 'I'-Thought is a special case of it's own kind, because all other
thoughts are strung upon it, just as the beads are strung upon a
thread that make a garland (Mala).
Every other thought needs the 'I'-thought as the basis for it's
existence. And yet,at the same time, it is also to be noted that
'I'-thought does not exist independent, apart from a thought.
(Vrutti).
So examining the nature of 'Thought' takes one to 'I'-Thought',
and the 'I'-thought itself has it's foundation in 'consciousness'
(Cit), where-as thought belongs to the 'mind' (Chitta), and  'mind'
/ chitta can not exist independent of the 'I'-thought.
In this way, 'self-enquiry' leads to 'Cit'/ Consciousness, 'Awareness'
(Noumenon) which is the only substratum of the chitta /'mind'. and
the 'phenomenon' perceived by 'a mind'.
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