A History of Indian Philosophy v2.c19.s8.1

v2.c19.s8.1

The mind (*citta*), which naturally transforms itself into its states (*vṛtti*), does so for two reasons, which are said to be like its two seeds. One of these is the vibration (*parispanda*) of *prāṇa*, and the other, strong and deep-rooted desires and inclinations which construct (*dṛḍha-bhāvanā*)¹. When the *prāṇa* vibrates and is on the point of passing through the nerves (*nāḍī-saṁsparśanodyata*), then there appears the mind full of its thought processes (*saṁvedanamaya*). But when the *prāṇa* lies dormant in the hollow of the veins (*śirā-saraṇi-koṭare*), then there is no manifestation of mind, and its processes and the cognitive functions do not operate². It is the vibration of the *prāṇa* (*prāṇa-spanda*) that manifests itself through the *citta* and causes the world-appearance out of nothing. The cessation of the vibration of *prāṇa* means cessation of all cognitive functions. As a result of the vibration of *prāṇa*, the cognitive function is set in motion like a top (*vīṭā*). As a top spins round in the yard when struck, so, roused by the vibration of *prāṇa*, knowledge is manifested; and in order to stop the course of knowledge, it is necessary that the cause of knowledge should be first attacked. When the *citta* remains awake to the inner sense, while shut to all extraneous cognitive activities, we have the highest state. For the cessation of *citta* the yogins control *prāṇa* through *prāṇāyāma* (breath-regulation) and meditation (*dhyāna*), in accordance with proper instructions³.