In the previous post, we explored the importance of discipline and of calming the mind’s fluctuations, or vrittis, as described in Sutra 1.2. This brings us to the next essential question: What happens when the mind becomes still? What is revealed in that stillness, and what occurs when we remain caught in the waves of thought?
Patanjali’s Sutras 1.3 and 1.4 address these questions directly:
1.3: Then, the Seer abides in its true nature.
1.4: At other times, the Seer identifies with the fluctuations of the mind.
These sutras point to the core of Patanjali’s teachings. When the mind is quiet and still, we experience our true self—often referred to as the Seer, the one who witnesses without attachment. In this state of presence, we are not our thoughts, emotions, or the external world. We simply are—a reflection of pure consciousness, free from the distortions created by mental activity.
However, as Sutra 1.4 reminds us, when the mind is restless, we tend to identify with its movements. Instead of recognizing ourselves as the calm, observing presence, we become entangled in our thoughts and emotions. This misidentification is the source of much of our suffering, as we lose sight of our true nature and become caught in the illusions of the mind.
The True Self and Misperception
Patanjali is pointing to a fundamental distinction: there is the Seer, the pure awareness that we are, and there are the vrittis, or the mental fluctuations that obscure this awareness. When we are identified with the fluctuations, we see through a distorted lens. Our thoughts, emotions, and external circumstances take on an exaggerated sense of reality, and we mistake them for who we are. This is misperception, the root of suffering in yoga philosophy.
However, when we practice calming the mind and returning to stillness, the vrittis subside, and we begin to experience life from a place of pure awareness. In this state, we are no longer bound by our thoughts or emotions. Instead, we recognize them as temporary movements of the mind, while our true essence remains constant and untouched.
Applying This Wisdom in Practice
The challenge, of course, is that the mind rarely stays still for long. Thoughts, emotions, and distractions are always arising, pulling us away from the calm, observing presence. However, the goal of yoga is not to eliminate these mental movements entirely but to shift our relationship to them.
Through practice, we learn to observe the fluctuations of the mind without identifying with them. This is the essence of Raja Yoga—the royal path of self-mastery. As we cultivate stillness, we gain the strength to remain centered in our true nature, even as the mind continues its movements.
Each time we sit in meditation or reflect on these teachings, we are training ourselves to return to this place of stillness, to abide in the awareness of the Seer. In doing so, we gradually loosen the grip of misperception and move closer to the realization of our true nature.
A Reflection on Swami Vivekananda’s Translation
Swami Vivekananda’s translation of these sutras adds another layer of clarity. His teachings emphasize the importance of self-discipline and mental focus in realizing the true self. Vivekananda reminds us that yoga is not just a path of knowledge but one of direct experience. It is through disciplined practice that we experience the Seer and begin to see through the illusions of the mind.
Moving Forward: The Practice of Abiding in Stillness
As we reflect on Sutras 1.3 and 1.4, we can take a practical approach to integrating their wisdom. Begin by setting aside time each day to sit in stillness, observing the movements of the mind without attachment. When thoughts arise, gently remind yourself that you are the Seer, not the fluctuations. Over time, this practice will deepen, and the distinction between the Seer and the vrittis will become clearer.
But more than just observing, the practice invites us to abide in stillness. The word “abide” carries a richness that implies more than simply being present—it suggests resting deeply, dwelling in a state of ease, and allowing the true nature of the Seer to unfold without resistance. To abide is to sink into the natural state of awareness, where there is no striving, no force—only a quiet, steady presence.
As Joseph Goldstein has spoken of in his commentary on the Satipatthana Sutra, abiding is not passive but an active engagement with our true nature. It is a continual resting in awareness, a soft yet unwavering commitment to remain as the witness. In this way, the Seer abides in its true nature, not as an abstract concept, but as a living, breathing experience.
By consistently returning to stillness, we strengthen the muscle of awareness and begin to live more fully from our true nature. The journey is ongoing, but each step brings us closer to the realization of who we truly are.
Coming Up Next:
In the next post, we will explore Sutras 1.5 and 1.6, where Patanjali elaborates on the nature of the vrittis. We’ll learn about the five types of mental fluctuations and how they either lead to suffering or liberation. Join me as we continue this journey into the depths of the mind and the path to freedom.
When thoughts arise, gently remind yourself that you are the Seer, not the fluctuations.
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