The

Bhaktivedanta

Philosophy
of
Education
Vol. 1

THE VEDIC THEORY OF EDUCATION AND ITS PRACTICES

according to
H.D.G. Srila A.C Bhaktivedanta Swami Prabhupada
and the
Gaudya Vaishnava Acaryas’ Teachings
 Content

1. Thesis
Consciousness (Caitanya)………………..
………………………………………………………………………………
Psyche(Anthakarana)
………………………………………………………………………………………………
………
Mind (Manas)
………………………………………………………………………………………………
………………..
Memory (Citta)
………………………………………………………………………………………………
……………...
Intelligence (Buddhi)
………………………………………………………………………………………………
……..
False Ego (Ahankara)
………………………………………………………………………………………………
…….
Hierarchical
Relationship…………………………………………………………………………………
………….…

2. Reasons and Doubts

3. Practices

4. Further Examples

5. Conclusion
 Thesis

Consciousness (Caitanya)

|1| “Kṛṣṇa is the origin of Lord Viṣṇu. He should always be remembered and never forgotten at
any time. All the rules and prohibitions mentioned in the śāstras should be the servants of these
two principles.” 1
|2| “Therefore, revival of Krishna Consciousness by the individual living entity is the highest
perfectional state of Vedic knowledge.” 2

|3| To be Krishna conscious, or God conscious is not only the highest state, but the original state of
consciousness of all living entities.

|4| According to the Vedic Scriptures the soul, or the living entity, in its original state, is endowed
with eternity, bliss and knowledge. “The soul is full of knowledge, or full always with
consciousness. Therefore, consciousness is the symptom of the soul.” 3

|5| “It is due to the living entity’s forgetfulness of his eternal nature as eternal servitor of the Lord,
and his false conception of being a so-called lord of the material nature, that he is obliged to
enter into the existence of false sense enjoyment.” 4

|6| By losing the sense of real perception, one’s consciousness is covered.

|7| “As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the
womb, the living entity is similarly covered by different degrees of lust.” 5

|8| Thus the wise living entity’s pure consciousness becomes covered by his eternal enemy in the
form of lust, which is never satisfied and which burns like fire.” 6

|9| The senses, the mind and the intelligence are the sitting places of this lust. Through them lust
covers the real knowledge of the living entity and bewilders him” 7

|10| When the soul’s consciousness becomes covered by different levels of egoistic desires his
original knowledge is tinged by the material mode’s energies and the living entity finds himself
bewildered by duality which pervades his senses, mind and intelligence, giving rise to a false
perception of reality called false ego.

1
Padma Purana
2
BG 2.46
3
BG 2.20 - Purport
4
SB 1.15.42 – Purport
5
BG 3.38
6
BG 3.39
7
BG 3.40

3
|11| In this state the more he gets involved with the modes of material nature the more he becomes
bewildered; eventually losing his original potency to perceive, be cognizant and experience the
ideal reality, his original spiritual position.

|12| “The living entity in material nature thus follows the ways of life, enjoying the three modes of
nature. This is due to his association with that material nature. Thus he meets with good and evil
among various species.” 8

|13| "All conditioned souls are subject to four defects due to the imperfection of their senses.” 9

|14| “One defect is that the conditioned soul is certain to commit mistakes. There is no man who does
not commit mistakes.” 10

|15| “Another imperfection of the conditioned soul is that he is sure to be illusioned. Being illusioned
means accepting something which is not, phantasmagoria to be factual.” 11

|16| “The third imperfection is that conditioned souls have a tendency to cheat…There are also many
examples of teachers who actually know nothing but put forth theories in words like “perhaps”
or “it may be,” while in actuality they are simply cheating their students.” 12

|17| “The fourth imperfection is that the senses of the living entity are not perfect. Our vision is so
limited that we cannot see very far away nor very near. The eye can see only under certain
conditions, and therefore it is understood that our vision is limited. Similarly, all our other
senses are also limited.” 13

|18| “Men, animals, insects, reptiles are living entities, as they have the power to discern and desire.
Of these, man has the greatest power of discernment.” 14

|19| “In human society there are attempts to educate the human being, but animal society there is no
such system, nor are animals able to be educated.” 15

|20| As quoted by His Divine Grace in the above verse, there were many attempts to educate the
human being, the empiricists, rationalists, pragmatists, behaviorists, cognitivists,
anthroposophists, and thousands of other philosophies of education.

8
BG 13.12
9
Elevation To Krsna Consciousness
10
Elevation To Krsna Consciousness
11
Elevation To Krsna Consciousness
12
Elevation To Krsna Consciousness
13
Elevation To Krsna Consciousness
14
CS – Part one - § 2
15
SB 7.6.16

4
|21| “There are countless philosophies, which [although attempting to reach the truth] are all
incomplete and mutually conflicting, due to their origin in bewilderment. All these philosophies
find their perfection in Krsna bhakti.” 16

|22| The Bhaktivedanta Philosophy of Education does not rely on any of these philosophies, which
were presented by educators with imperfect senses and limited capacities of reasoning, as
explained from verses 13 – 17. But relies in the Vedic literature and its presentation on the
philosophy of education.

|23| Therefore His Divine Grace emphasized: “The old system of gurukula should be revived. It is the
perfect system, designed to produce great men, sober and responsible leaders, who know the
real welfare of the citizens.” 17

|24| “Is going on nowadays, that everyone can interpret in his own way…you cannot get perfect
knowledge from the conditioned soul, however he may be educated in this. That is not education.
Real education is one who knows the Vedas. One who knows, one who has understood the Vedic
knowledge from the disciplic succession, that is perfect knowledge.” 18

|25| “That is the process of Vedic system. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).
One must approach a spiritual master and learn from him. So whatever spiritual master says,
that is accepted. Sādhu guru śāstra vākya. Real evidence is, it must be stated in the scriptures, it
must be explained by the spiritual master or saintly persons. That is evidence.” 19

|26| “The Vedas are made to revive the forgotten consciousness of the conditioned souls.” 20
Therefore the source of relevant information, knowledge and wisdom in the establishment of a
proper curriculum and philosophy of education, as instituted by His Divine Grace, are the Vedas.

|27| “A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-
cakṣus means one who sees through the eyes of the authorized scriptures. Actually, any man of
knowledge and experience should see everything through these books…So seeing things through
the naked eye is not actually seeing. Seeing things through the authorized books or authorized
teachers is the correct way to see.”21

|28| “For advanced education there are various kinds of books of knowledge, such as the four Vedas,
their six supplements, the Vedānta-sūtra, books of logic, books of religiosity and the Purāṇas. So
all together there are fourteen divisions of books of education. Of these, the book which presents
adhyātma-vidyā, spiritual knowledge—in particular, the Vedānta-sūtra—represents Kṛṣṇa.” 22

16
CS – part one
17
Letter to Satsvarupa dasa, November 21, 1971
18
Lecture BG 07.06 – Bombay March 25, 1972
19
Room Conversation -- December 12, 1970, Indore
20
SB – 2.5.25 purport
21
Nectar of Devotion, page 21
22
Bg – 10.32

5
|25| “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and
render service unto him. The self-realized soul can impart knowledge unto you because he has
seen the truth.” 23

|23| “There are four goals for man mentioned in the Vedas: dharma, artha, kama and moksa. These,
however, are meant to be lead to the supreme goal (parama purusartha)—rasa. One who is truly
liberated is qualified for rasa” 24

|17| As any functional society aligns its social goals to its educational goals, the Bhaktivedanta
Education principles follows the same, with the focus in applying the catur purushartha for
attaining parama purusartha.

|18| “Whatever among the four goals of human life can be achieved by various spiritual practices is
automatically achieved without such endeavors by the person who has taken shelter of Lord
Narayana, the refuge of all persons.” 25

|19| This Bhaktivedanta Philosophy of Education will present, by the perspective of the Vedic
Literature and the teachings of the great and magnanimous acaryas: Caitanya – the
consciousness and its modalizations, Antaḥkaraṇa – the four functions of the mind, Vṛttis – the
characteristics of the mind, Saṃskāras - the memory’s imprints, Nirodhah – controlling the mind
by the strength of Krishna Consciousness.

|20| By explaining the dynamics and interactions of the concepts above mentioned, a clear
perspective on the epistemological process of Vedic knowledge will be established.

|20| The assumption of studying epistemology as a pre-condition to understand the Vedic philosophy
of education comes from the fact that all improvements off the individual comes from improving
the mind. As a medium for consciousness to expand.

|21| As consciousness expands throughout the system of empirical perception it undergoes

modification in three modes because of the modal quality of the elements it connects with.

ǀ22ǀ When the mind is modalized by subtle mental modes it is called cognitive-consciousness
(pramàêa-caitanya), modalized by different gross objects it is called object-consciousness
(viṣaya-caitanya), when it is and when it is modalized in its own realms it is called experiential-
consciousness (pramàtã-caitanya).

ǀ23ǀ Viṣaya-caitanya: the word viṣaya means “sense object” and caitanya consciousness, thus viṣaya-
caitanya can be termed in English as an object-consciousness. In short it is the consciousness
appearing under the mode of the external object or viṣaya. As when we see an external object and
by the contact of our senses with the object we perceive, “yes this is such and such object”.

23
BG – 4.34
24
Harinama Cintamani, by Srila Bhaktivinode Thakura, Ch. 15
25
Narayaniya of the Moksha-dharma, Sri Mahabharata

6
ǀ24ǀ Pramàêa-caitanya: the word pramàêa means “cognition” and caitanya consciousness, thus
pramàêa-caitanya can be termed in English as cognitive-consciousness. In short it is the
consciousness appearing within the mode of the mental limits of the mind itself. In these mode
of consciousness various analysis, interactions and synthesis happen within the different
departments of our mind, bringing up a new information.

ǀ25ǀ Pramàtã-caitanya: the word pramàtã means “one who has a cognition” and caitanya
consciousness, thus pramàtã-caitanya can be termed in English as experiential-consciousness. In
short it is the consciousness appearing through the mode of the mind (antaḥkaraṇa). The
manifestation of consciousness as an experience starting from the source of consciousness (the
soul) to the mind and the senses is characterized by this mode.

ǀ26ǀ The consciousness is the perceiver, the cognizant and the experient. The experiential-
consciousness (pramàtã-caitanya) moves out as cognitive-consciousness (pramàêa-caitanya) and
is then identified with the object-consciousness (viṣaya-caitanya). This identification is possible,
because the consciousness that underlies the pramàtã, pramàêa and viìaya is the same.

ǀ27ǀ This modalization happens by the strength of the consciousness with the support of the mind
(antahkarana) and the senses. The consciousness power and active principle comes from the
Lord.

ǀ28ǀ “I am seated in everyone's heart, and from Me come remembrance, knowledge and
forgetfulness.” 26

Psyche (Anthakarana)

ǀ29ǀ In Vedic literature the mind is referred as antaḥkaraṇa, which is a broad term including the mind
(manas), subconscious mind (citta), intelligence (buddhi) and ego (ahaṅkāra). The one
antaḥkaraṇa assumes these names due to its different functions, just as one person is called an
owner (ego), advisor (intelligence), storekeeper (subconscious mind) and worker (mind)
depending on the function he performs.

ǀ30ǀ The term antaḥkaraṇa literally means the “inner cause,” in Srimad Bhagavatam, Srila Prabhupada
translates antaḥkaraṇa as “mind,”27 indicating that antaḥkaraṇa refers to the entire psychological
process that functions as a unit with all parts working together. In Viveka-chudamani 28 we find
following verses describing the mind or antaḥkaraṇa:

ǀ31ǀ “The inner organ (antaḥkaraṇa) is called manas, buddhi, ahaṅkāra and citta, according to their
respective functions: Manas, from its considering the pros and cons of a thing (saṅkalpa-
vikalpa); Buddhi, from its property of determining the truth of objects (padàrtha adhyavasàya);
the ego, from its identification with this body as one’s own self (abhimànàt aham iti); and Citta,

26
BG 15.15
27
SB 6.9.36
28
Viveka Chudamani verse 93 and 94

7
 from its function of remembering (contemplating) things it is interested in
(svàrthànusandhànaguêena).”

ǀ32ǀ The antaḥkaraṇa is the means by which the living entity experiences and interacts with the world,
in short; when the inner cause (antaḥkaraṇa) expresses its quality of duality or uncertainty, it is
called the manas (sensual mind). When antaḥkaraṇa recalls memories from the past and then
ponders over the subject it is known as the citta (subconscious mind). When the antaḥkaraṇa
analysis various factors and arrives at a conclusion, it is called buddhi (intelligence). Lastly,
when antaḥkaraṇa maintains its identity and places itself above everything else it is called
ahaṅkāra (ego).

ǀ33ǀ The manifold sensations undergo the process of synthesis through the senses (indriyas), mind
(manas), subconscious mind (citta), intelligence (buddhi) and ego (ahaṅkāra), which is possible
due to the soul (àtma) illuminating the mind (antaḥkaraṇa) with consciousness (caitanya), which
is categorized as experiential-consciousness (pramàtã-caitanya), cognitive-consciousness
(pramàêa-caitanya) and object-consciousness (viṣaya-caitanya).

ǀ34ǀ The senses are simply the external instruments of perception and not the organs of perception.
The actual organ of perception is mind (manas) which is connected with the senses. Mind reflects
the sensation on the subconscious mind (citta) from where it is excessed by intelligence (buddhi)
and ego (ahaṅkāra).

ǀ35ǀ The function of intelligence (buddhi) is to determine the nature of the perception of the ego
(ahaṅkāra) and to determine the course of action to be taken in regard to it. The understanding
derived by intelligence (buddhi) is followed by a will or a determination to act (saṅkalpa) of
mind (manas). The seeds of one’s reaction to the perceived object are sown in the form of
previous impressions (pūrva-saṁskāra) which are accessed by the intelligence (buddhi) in the
subconscious mind (citta).

ǀ36ǀ Finally, the perception and volition are experienced by the soul (àtma) in relation to the
intelligence (buddhi) as it is the soul that gives to the intelligence the ability to understand and
decide. The ultimate possibility and validity of perception is thus based on the consciousness of
the soul. Srila Prabhupada summarizes the whole process as follows:

ǀ37ǀ “Mind is the center of all the activities of the senses, and thus when we hear about sense objects
the mind generally becomes a reservoir of all ideas of sense gratification; and, as a result, the
mind and the senses become the repositories of lust. Next, the intelligence department becomes
the capital of such lustful propensities. Intelligence is the immediate next—door neighbor of the
spirit soul. Lusty intelligence influences the spirit soul to acquire the false ego and identify itself
with matter, and thus with the mind and senses. The spirit soul becomes addicted to enjoying the
material senses and mistakes this as true happiness.” 29

ǀ38ǀ In the above paragraph Srila Prabhupada points out the importance of intelligence (buddhi) due
to its direct connection to the soul. Thus in a perception the knower (pramàtã-caitanya)
experiences the object (viṣaya-caitanya) mediated by a process of knowledge (pramàêa-caitanya)
or by the means of intelligence (buddhi). In other words, it is the intelligence (buddhi) that is
capable of taking the sensation to the soul (àtma) where real perception takes place. The

29
BG 3.40 - Purport

8
 intelligence (buddhi) receives the sensations and presents them to the àtman which is behind the
screen.

ǀ39ǀ In Śrīmad-Bhāgavatam30 we find an allegory of King Purañjana that sheds light on the
relationship between the soul and the intelligence. Purañjana, represents the soul (àtma) and the
beautiful woman represents intelligence (buddhi). The attraction between King Purañjana and the
queen (between the conscious self and the intelligence) is the root of embodied consciousness.
The king, it should be noted, has distinct conscious selfhood, with nonmaterial sensory
capability, but this capability becomes dormant when he begins his relationship with the queen.

ǀ90ǀ The intelligence which is compared to the queen it is closer to the soul than the senses and mind
who are the queen’s (buddhi’s) servants. The king (àtma) impelled by a desire (icha) to enjoy
with the queen employs her to engage her servants the senses and mind to make suitable
arrangements for their enjoyment. The desire for material enjoyment is technically known as lust
(kāma) and is caused by puruṣābhimāna or falsely identifying oneself as the enjoyer of the
intelligence, mind and senses. Srila Prabhupad clarifies this concept; “…Puruṣa means enjoyer.
The karmīs, they are trying to enjoy this material world. They are working day and night very
hard to enjoy. That is means puruṣābhimāna. Actually, we are not puruṣa..31”.

ǀ91ǀ Since, it is not in the nature of the soul to enjoy independently from the Supreme Lord, as soon as
facts are placed by the intelligence before the soul (àtma), the ego (ahaṅkāra) flashes out causing
the soul to falsely identify with the body and the mind as the enjoyer of the material nature. The
intelligence receives back the message from the soul, decides and determines, and transmits it to
mind for the execution of orders. The external organs of action carry out the orders of the master.

ǀ92ǀ Following it’s a further explanation about the functions of anthakarana:

Mind (Manas)

ǀ93ǀ The term manas is derived from the root man, "to think" or "to mind”, the term manas highlights
the mind’s ability to easily find a dilemma, get tempted, drawn or repulsed from something and
engage in distrust. Since manas is bound to the senses it is the function that causes the ordinary
or indeterminate thinking which yields jnana32 (information) rather than vijñāna (wisdom) or
vidya (understanding) which is formed by buddhi. Thus manas functions by just being aware that
something is there and automatically registers the facts which the senses perceive.

ǀ94ǀ Srila Prabhupad exaplains in this regard: “Then there are five senses for acquiring knowledge:
the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and
genitals. Then, above the senses, there is the mind, which is within and which can be called the
sense within. Therefore, including the mind, there are eleven senses altogether” 33.

30
SB 4.25-29
31
SB 3.26.3 – lecture, Bombay, December 15, 1974
32
Jñā na derived from the root jñā , "to know, to learn, to experience". In the context of Bhagavad Gita (Bg 3.41) and the
Upanishads, jñā na refers to knowledge of self as distinguished from non-self, or in other words, knowledge that the spirit soul is
not the body
33
Bg 13.6-7 purport

9
ǀ95ǀ The empiric act of engulfing the external objects and transpose them to the inner sense of the
mind is performed by manas and called a manana or notion. Since, manas is the perceiving
faculty that receives the messages of the senses and is their ruler it is also sometimes termed as
the sensual mind or instinctive mind.

ǀ96ǀ “Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization,
the quality of engagement by the mind has to be changed. The mind is the pivot of the active
sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the
quality of actions by the instrumental senses will also change” 34.

ǀ97ǀ Thus, manas is not only the ruler of the senses but also the seat of the desire (icha), the material
desire which takes form of lust (kāma) spreads from here to the other mental faculties. Since all
human activities originate from a desire the manas is also characterized by volition.

ǀ98ǀ Manas contaminated by material desire is under constant oscillation due to the activity of the
senses and as such it is also termed as the undisciplined mind. Such materially contaminated
mind is therefore fraught with contradictions: faith, lack of faith, shame, desire, fear,
steadfastness, lack of steadfastness, etc. Srila Prabhupada nicely describes this dual function of
the manas in one of his lectures.

ǀ99ǀ “And the business of the mind is saṅkalpa and vikalpa. Saṅkalpa means decide to do something,
and vikalpa means again to reject it. That is the business of mind. Everyone desires the
peacefulness of mind, but the material mind—the nature is saṅkalpa and vikalpa, restlessness.
You cannot fix up” 35.

ǀ100ǀ These qualities of manas where manifested by Arjuna during the battle of Kruruksetra, where
Arjuna said in regards to his mind (manas):

ǀ101ǀ “I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see
only causes of misfortune, O Kṛṣṇa, killer of the Keśī demon.” 36

ǀ102ǀ The verse above describes Arjuna being overwhelmed by rejection (vikalpa) of the war and as
such unable to perform his duties. Bhagavad Gita also explains that a person who elevates
himself above mental platform becomes free from duality caused by the process of acceptance
and rejection or saṅkalpa vikalpa arising in the mind.

ǀ103ǀ For one who has conquered the mind, the Supersoul is already reached, for he has attained
tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the
same.37

Memory (Citta)

34
SB 2.1.17 purport
35
SB 3.26.27 -- Bombay, January 4, 1975
36
Bg 1.30
37
Bg 6.7

10
ǀ109ǀ Citta is derived from the root chit, "to be conscious". Citta is what is commonly referred to as the
subconscious mind; this is because all the impressions of thoughts and actions (samskaras) are
imbedded in it.

ǀ110ǀ Since citta serves as the substratum or refuge (àëraya) for all experiences (samskaras) it is the
store-house of memory and as such it is sometimes translated as memory.

ǀ111ǀ The function of citta is cintana (contemplation/reflection), the faculty whereby it raises for itself
the subject of its thought and dwells thereon, or recollect/recognize memories from the past and
then ponders over what it likes the most.

ǀ112ǀ This takes form of the mind thinking and visualizing the objects, events and experiences from the
past or the future. This is also where various emotions arise, for this reason the Sanskrit word
citta is sometimes translated as the heart,38 because it is in the heart where feelings are
experienced.

Intelligence (Buddhi)

ǀ113ǀ Buddhi is derived from the root budh which means “to be awake”, “to understand”, “to know”.
The basic function or Buddhi is discrimination (viveka) allowing to make firm decisions and
arrives at a conclusion. Thus this determinative faculty is generally translated as intelligence or
intellect.

ǀ114ǀ Srimad Bhagavatam explains the function of intelligence as follows:

“The functions of intelligence are to help in ascertaining the nature of objects when they come
into view, and to help the senses.”39

ǀ115ǀ In the connection to “ascertaining the nature” the Sanskrit term vijñāna40 is used. Srila
Prabhupada also explains that “Intelligence is the discriminating power to understand an object,
and it helps the senses make choices. Therefore intelligence is supposed to be the master of the
senses.”41

ǀ116ǀ Buddhi determines, decides and logically comes to a conclusion that something is such-and-such
a thing. It is because those higher cognitive faculties that intelligence is sometimes referred to as
the higher mind, or wisdom.

ǀ117ǀ At a more basic level buddhi is the aspect of the mind that knows, decides, judges and makes
cognitive discrimination and differentiation. If it functions clearly and if manas is willing to
accept its guidance, buddhi can determine the wiser of two courses of action.
38
SB 5.17.19
39
SB 3.26.30
40
Vijñā na means "realized spiritual understanding"; "pure knowledge" the prefix vi added to a noun tends to diminish or invert
the meaning of a word — if jñā na is spiritual knowledge, vijñā na is practical and profane knowledge. According to Bg 3.41-
Vijñā na refers to specific knowledge of the spirit soul's constitutional position and his relationship to the Supreme Soul.
Sometimes vijñā na and jñā na are used together in the sense of knowledge and wisdom.
41
SB 3.26.30 purport

11
ǀ118ǀ At the higher level buddhi is the door-way to wisdom and spiritual realization by discriminating
between matter and spirit as explained in in Bhagavatam: “…In material existence so-called
intelligence is actually ignorance. When intelligence is cleared up, it is called buddhi-yoga. In
other words, when intelligence is dovetailed with the desires of Kṛṣṇa, it is called buddhi-yoga
or bhakti-yoga…”42

False Ego (Ahaṅkāra)

ǀ119ǀ The term ahaṅkāra comes from words “I” (aham) and “doer” (kara) and it is translated as false
ego or simply ego. The basic function of ego is the sense of individuality, which feels itself to be
a distinct, separate entity.

ǀ120ǀ Ahaṅkāra thus deals with the process of affirmation, assertion, 'I know' or in other words
ahaṅkāra is the individualizing principle that enables the individual to know that he exists, feels
and knows.

ǀ121ǀ In its lower aspect, the illusory egoistical principle born of ignorance (avidya) produces the
notion of the personal ego as being independent from the Supreme Lord.

ǀ122ǀ Srila Prabhupada explains this as follows: “The false ego, under the influence of material
illusion, thinks, I am matter, and material acquisitions are mine.”43

ǀ123ǀ The nature of the illusion created by false ego is described in Bhagavat Gita; “The spirit soul
bewildered by the influence of false ego thinks himself the doer of activities that are in actuality
carried out by the three modes of material nature”.44

ǀ124ǀ This concept is summarized in Srimad Bhagavatam with the words “I” or aham and “mine” or
mameti, “he attraction between male and female is the basic principle of material existence. On
the basis of this misconception, which ties together the hearts of the male and female, one
becomes attracted to his body, home, property, children, relatives and wealth. In this way one
increases life's illusions and thinks in terms of "I and mine."45

ǀ125ǀ In other place Srila Prabhupada summarizes this as follows: “This false ego is typified by two
attitudes: "I am this body" (ahantā), and "Everything in my bodily relationships belongs to me"
(mamatā).46”

ǀ126ǀ The ego, according to the model of cosmic creation in the Bhagavata Purana, has been classified
the originator of other constituents of material existence. Thus the five elements (earth, water,
42
SB 4.29.5
43
Bg 7.5 purport
44
Bg 3.27
45
SB 5.5.8
46
SB 4.26.1-3

12
 fire, air, and space), manas, and intelligence (buddhi) are created from the ego, which, along with
these material components, encloses the universe.

ǀ127ǀ This same hierarchical position the element of ego has in creation, it also has in the
epistemological process of reason and perception, being therefore the first layer in both process
of receiving and manifesting knowledge.

ǀ128ǀ The selection of what our minds and intelligence accepts or rejects pass through the spectrum of
our identity (ego), in other words, we can only recognize or make recognizable things that we
identify with. Leading us to the main problem of material identification: the mistaken conception
of the self as being the body and its sub products.

ǀ129ǀ Since our birth the process of building our ego starts, as explained by Srila Thakur
Bhaktivinode47: “birth came, and with it the network of worldly illusion which robbed me of all
good sense. As a fondled son in the lap of relatives, I passed my time smiling and laughing. My
parents’ affection helped me to forget the pangs of birth, and I thought the world was very nice.
Day by day I grew and soon began playing with other boys. Shortly my powers of understanding
emerged. I read and studied my lessons incessantly.”

ǀ130ǀ At this point the identification of the self as the doer and the enjoyer and the world as the means
of enjoyment is already perpetrated one’s heart and the consciousness is now completely
identified with his false ego, the false perception of oneself in terms of I and my. All sorts of
social and political problems could be easily solved by clearing the misconceptions arising from
the false ego.
 
ǀ131ǀ Moreover, transcending the false ego is an essential step in spiritual life, with regular spiritual
practice false ego starts disappearing until it is totally lost, when one’s spiritual identity is
reached. In its highest aspect the self-identity is purified to reflect the soul’s relationship with the
Supreme Lord as His eternal individual servant.

ǀ132ǀ At this stage one understands that everything including oneself is a part and parcel of the
Supreme Lord and as such the notion of “I” and “mine” separately from the Supreme Lord is
incomplete and incapable of satisfying the true self.

ǀ133ǀ Further understanding that not even a blade of grass moves without the sanction of the Supreme
Lord and that everything happens by His mercy allow the individual living entity to realize that
he is not a doer (kara) but simply an instrument in the hands of the Lord and his devotees.

ǀ134ǀ This is conformed in Srimad Bhagavatam48:

“Lord Caitanya explained to Sanātana Gosvāmī the real constitutional position of the
individual. He said directly that each and every individual soul is eternally a servitor of Kṛṣṇa.
Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every individual soul is
eternally a servitor.”

ǀ135ǀ Srimad Bhagavatam also explains how an individual living being becomes liberated from the
illusory false ego and obtains his real identity.

47
Bhuliya Tomare, Dainya Song 1, Saranagati poem.
48
SB 3.26.2 purport

13
 Such devotees come to understand the supreme transcendental situation of the Personality of
Godhead, Lord Viṣṇu, because they are no longer polluted by the concepts of "I" and "my,"
which are based on body and home.49

Hierarchical Relationship
ǀ136ǀ It is important to understand that there is a definite hierarchical relationship between the four
faculties of the mind from Manas to Ahaṅkāra in ascending order.

ǀ137ǀ It is described in Bhagavat Gita:

indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
The working senses are superior to dull matter; mind is higher than the senses; intelligence is
still higher than the mind; and he [the soul] is even higher than the intelligence.50

ǀ138ǀ Note that Lord Kṛṣṇa in this verse uses the threefold Sāṅkhya philosophy division where citta is
included under buddhi.

ǀ139ǀ The verse explains that the Manas, being more subtle than and superior to the body and sensory
organs can control them but being inferior to Citta it cannot control or perceive it. Citta is
superior to Manas therefore it control and perceive it however being inferior to Buddhi Citta
cannot perceive it. Buddhi is superior to senses, manas and citta and as such can perceive and
control all of them, however being inferior to Ahaṅkāra it cannot perceive or control it. Ahaṅkāra
being the subtlest of the four can perceive all these parts of the mind as well as the gross physical
body.

ǀ140ǀ Atma or soul is not included in the foursome called antaḥkaraṇa, as it is still above them in the
hierarchy being of spiritual nature the soul is superior and transcendental to antaḥkaraṇa.

Substance and Dynamics of the Psyche (Vrittis)

ǀ141ǀ “So mind, it is expansion of the mind, different way. Mānasa-vṛtti. This is called the
characteristic of the mind. Then subtle action of mind: thinking, feeling, willing. And the mind is
expanding in hundreds, thousands, millions of ideas.51”

ǀ142ǀ We have already discussed the faculties of the mind or antahkarana, however the mind is not
static by undergoes constant modifications. In this section we will discuss the nature and
categorization of these changes in terms of perception, cognition, identification and experience.

49
SB 12.6.34
50
Bg 3.42
51
Śrīmad-Bhā gavatam 3.26.39 -- Bombay, January 14, 1975

14
ǀ143ǀ Vãtti can be translated in many ways, it refers to functioning of the mind, its transformation,
modification or a wave of consciousness, in a simplest sense it is a thought, feeling, awareness,
perception.

ǀ144ǀ The first vãtti is the sense of “I” or ahankara and it is the base for all other vãttis. As vãttis
accumulate the identity expands to “I am a human being, a male,” and further differentiations
such as “I am tall, short, fair, dark, etc”, “this is my home, family, etc.”

ǀ145ǀ The mind appears to be intelligent and conscious, but it is not as it merely reflects the
consciousness of the soul. Thus every vãtti arouses the ego, which says: “I know this.”

ǀ146ǀ When an event or object in the external world is recorded by the senses, vãtti is raised in the
mind. The ego identifies itself with it, if the thought is pleasant, the ego feels, “I am happy”; if
the thought is unpleasant, “I am unhappy.”

ǀ147ǀ The ego is caused by the bodily identification where the consciousness of the soul defines itself
with the concept of I and mine. It is as if a little electric light bulb would declare: “I am the
electric current” and then proceed to describe electricity as a pear-shaped glass object containing
filaments of wire. Such identification is absurd, just as the ego’s claim to be the real Self.

ǀ148ǀ All mental transformations (vãttis) takes place in the mind making all knowledge objective. This
is because the mind is not the seer, but only an instrument of knowledge, an object of perception
like the outside world.

ǀ149ǀ The Atman is the real seer, however due to bodily identification and false ego, knowledge
becomes subjective.

ǀ150ǀ Without vãtti nothing is known, thus it is the form of knowledge of something, be it subtle or
gross, vast or miniscule. When a person moves around in the world he experiences vãttis. When
he sleeps and dreams he is in vãtti. When he closes his eyes to relax, the vague forms of shifting
patterns behind his eyes are vãttis.

ǀ151ǀ To describe how the action of the vãttis covers the soul a simple analogy is used. If the surface of
a lake is lashed into waves (vãttis), the water becomes muddy and the bottom cannot be seen.
The lake represents the mind and the bottom of the lake the Atman.

ǀ152ǀ It is only when the lake of the mind becomes clear and still, man knows his spiritual identity. In
such state, his conditioned “personality” becomes purified and it serves only as an outer
covering, like a mask, which such a liberated person can assume or lay aside as he chooses.

ǀ153ǀ However a person who has not reached state of spiritual perfection identifies himself with the
modifications in the mind.

ǀ154ǀ As already explained, the interaction between the mind and the outside world takes place due to
the mind’s faculties and powers (śaktis) which causes it to undergoing conscious and
unconscious modifications known as vãttis.

15
ǀ155ǀ The following illustration from Vedànta-paribhāṣa52 explains this phenomenon as follows:
“As water from a tank may flow through a channel into a plot of land and assume its shape, so
the radiant mind (taijasa-antaḥkaraṇa) goes out through the eye or any other sense-organ to the
place where an object is, and gets transformed into the shape of that object. This modification of
the mind is called a vãtti53’”

ǀ156ǀ The mind can move in space; meaning it is capable of moving from place to place and assume
the forms of the objects of perception. The mind is a radiant, transparent and light substance
(taijasa-antaḥkaraṇa) that travels like a ray of light outside through a sense-organ such as the eye
and assumes the shape of the object outside.

ǀ157ǀ Therefore, for all perception a modification (vãtti) of the mind (antaḥkaraṇa) is necessary, a vãtti
which is a function of the antaḥkaraṇa is really indistinguishable from the latter.

ǀ158ǀ Thus, object-consciousness (viṣaya-caitanya) is an awareness of an object that consists in an

inseparable relation between consciousness (caitanya) and its content (viṣaya).

ǀ159ǀ In antaḥkaraṇa-vãtti or the modification of the mind, the radiant mind (taijasa-antaḥkaraṇa) exits
through the opening of the eye, removes ignorance in regard to the object (viìaya-ajñàna),
assumes the shape and form of the objects it envelops (viìaya-àkàra), and presents the objects to
our view.

ǀ160ǀ Thus, the function of the vãtti is to cause removal of the veil of ignorance that envelops all
objects (àvaraêa-bhaçga). This pervading of the object by the mental vãtti is called vãtti-vyàpti
(vyàpti means pervasion).

ǀ161ǀ The consciousness which illuminates the perception is not a part of the antaḥkaraṇa-vãtti or the
modification of the mind, the function of vãtti-vyàpti is merely to pervade the form of the object
and cast that form in the mental mold. Since the vãtti by itself is insentient, vãtti-vyàpti has to be
illuminated by the consciousness of the soul and reflected in the mind in order to bring
knowledge in the act of perception.

ǀ162ǀ Thus, it is the consciousness of the soul that illumines the vãtti and makes perception possible in
the form of ‘I perceive the object.’ This resultant awareness of the object through the Vãtti is
called phala-vyàpti.

ǀ163ǀ In other words, experiential-consciousness (pramàtã-caitanya) moves out as cognitive-

consciousness (pramàêa-caitanya) and is then identified with the object-consciousness (viṣaya-
caitanya).

ǀ164ǀ This identification is possible, because the consciousness that underlies the pramàtã, pramàêa and
viìaya is the same.

ǀ165ǀ Thus, the consciousness goes through three modes; the individual consciousness (pramàtã-
caitanya) responsible for cognizing the individuality of the object is appropriated to the

52
Vedànta-paribhā ṣa ch.1
53
The same fact is also stated in Panchadasi, 4.27- 29, based on Sri Sankara’s Upadesasahasri,

16
 consciousness determined by the vãtti which takes the form the object by pervading it (viìaya-
caitanya).

ǀ166ǀ This consciousness conditioned by the vãtti is again appropriated to the consciousness
determined by the vãtti cognizing the object in the mind (pramàêa-caitanya). Thus the subject
(pramàtã) knows the object (viìaya) through a relational consciousness (pramàêa).

ǀ167ǀ The Pramàtã-caitanya or the consciousness conditioned by the antaḥkaraṇa is said to flow like a
ray of light to the object outside and take the form of the object by pervading it. This pervading
of the object by the vãtti is called vãtti-vyàpti.

ǀ168ǀ Thus, vãtti-vyàpti is the mental modification over an object in the process of the perception of
something external, while phala-vyàpti is the pervading of the effect in the self-consciousness
which follows the Vãtti in the process of perception.

Abstract (vãtti-vyàpti) and Concrete (phala-vyàpti) Perception

ǀ169ǀ One of the pivotal aspects of Vedic epistemology is the perception of concrete (phala-vyapti) and
abstract (vritti-vyapti).

ǀ170ǀ The abstract or indeterminate perception is only an identification of the pramàêa-caitanya with
the viìaya-caitanya, which takes form of ‘This is an object.’ Thus, the senses afford only an
abstract knowledge (jñàna) of object in the vãtti-vyàpti, without a personal identification of the
object.

ǀ171ǀ In concrete (phala-vyàpti) or determinate perception there is additionally identification of the

pramàêa-caitanya with the pramàtã-caitanya, which takes form of “I know this object from my
previous experience.”

ǀ172ǀ When phala-vyàpti takes place, the individual ego (ahaṅkāra) claims to itself the resultant
function of the mind and transforms the abstract perception of the mind into a personal
knowledge of an object.

ǀ173ǀ This empirical principle of ego makes a perception relevant to a particular individual and thus
distinguishes it from the perception of the object by others, this type of perception is a foundation
of realization, wisdom or (vijñàna).

ǀ174ǀ Though the object and the subject are spatially separated, the consciousness manifests through
the antaḥkaraṇa and brings perception of the object. The objects come in contact with the senses,
the senses are linked to the mind, the mind back to the consciousness, therefore knowledge
comes through contact of the consciousness with the mind, the senses and the objects.

ǀ175ǀ "When one thinks, then he understands; without having thought, one does not know; it is only
after having thought that one understands."54

54
Chhandogya Upanishad, VII-xxi-1

17
ǀ176ǀ The materialistic concept of perception inverts the equation. Concrete becomes the external
perception of the object, and the relationship of the subject with the object becomes abstract.

ǀ177ǀ Materialistic education assumes the same principles giving focus to the external as being the
concrete, or real substance and the personal perception of the self as being abstract and therefore
relative and unreliable.

ǀ178ǀ The mind takes an active part in perception both by reason of its activity and the nature of that
activity as caused by its latent tendencies or Saṁskāras. In Vãtti-vyàpti, the derivative ignorance
covering the objects (tulàvidyà) is lifted by perceptive knowledge.

ǀ179ǀ The rise of the cognition illumined by the consciousness is accounted for by the physical
vibrations which are transmitted to the sense-organs by means of auxiliary causes such as light
rays, the proximity of the sense organs to the objects, etc.

ǀ180ǀ In Yoga sutra Patanjali Risi states that Yoga is the control of modifications or vãttis in the mind.
The control of the vãttis is not only important in yoga but is also essential in understanding of
learning and education process.

Example of Pot Perception

ǀ181ǀ In the case of conventional objects such as pots, etc. these objects are brought into contact with
the underlying consciousness by the medium of the mind.

ǀ181ǀ For example, when a person whose consciousness limited by the mind (antaḥkaraṇa) goes to the
kitchen, his experiential-consciousness (pramàtã-caitanya) goes to the space occupied by the pot
as a ray of the mind that comes out through the eye. It is being transformed into cognitive-
consciousness (pramàêa-caitanya) and being modified into the form of the pot, dispels the modal
ignorance (tulàvidyà), by which the jar was previously kept covered and manifests as the object-
consciousness (viṣaya-caitanya).

ǀ182ǀ Here the mind assumes the shape of the pot. The ray is termed a Vãtti. The enveloping process is
called Vãtti-vyàpti. The function of a Vãtti is to remove the Àvaraêa (veil) that envelops the
object and to form the object-consciousness (viṣaya-caitanya) sometimes also referred to as
consciousness defined by an adjunct or upàhita-caitanya.

ǀ183ǀ As the consciousness illuminates the object ‘pot,’ the result is termed Phala-vyàpti. Just as a
torch-light illuminates an object in a flash, the consciousness conditioned by the modification of
the mind (vãtti-caitanya) illumines the object and then the perception of the pot takes place. It is
due to the same underlying consciousness of the three modes that the jar cognition arises.

18
ǀ184ǀ As discussed earlier, the mind assumes the shape of any object it concentrates upon.

ǀ185ǀ For example in the process of visual perception, the radiant mind (taijasa-antaḥkaraṇa) just as
water from a tank goes out through the eye to the place where the pot is, and gets transformed
into the shape of that pot. This modification of the mind is called a vãtti.

ǀ186ǀ The whole process of vãtti in the visual perception can be summarized in the following steps:
1) The mind goes out through the eye, reaches the pot and takes the form of the pot. This is
called a modification of the mind (vãtti).
2) The cognitive-consciousness (pramàêa-caitanya) removes the veil of ignorance that
covers the pot.
3) The object-consciousness (viṣaya-caitanya) being manifest through cognitive-
consciousness (pramàêa-caitanya) illuminates the pot
4) The cognitive-consciousness (pramàêa-caitanya) associates the object-consciousness
(viṣaya-caitanya) with the experiential-consciousness (pramàtã-caitanya).
5) The mind perceives the pot.

ǀ187ǀ The consciousness manifesting through the cognitive-consciousness and corresponding with the
object serves as the knowledge of the object. This is the phala (fruit) vyàpti or the resultant
knowledge.

ǀ188ǀ The mind has three main modes in this process, namely:
1) the mode within the body or the experiential-consciousness (pramàtã-caitanya)
2) the mode that extends from the body to the object perceived or the cognitive-
consciousness (pramàêa-caitanya)
3) the mode that coincides with the object or the object-consciousness (viṣaya-caitanya)

19
ǀ189ǀ The point to be kept in mind is that all objects in this world are covered by a veil of ignorance
(ajñàna varaêa), which has to be removed for seeing the object. It is only consciousness that
reveals the objects, since the objects themselves are non-luminous.

5 types of Vãttis
ǀ189ǀ In order to improve the learning practices, in different schools of thought in India, various
philosophers analyzed and classified Vrittis as they are presented in different Vedic scriptures.

ǀ190ǀ In his presentation Patanjali states that “there are five kinds of changing states of the mind, and
they are either detrimental or nondetrimental.”55

ǀ191ǀ When they are influenced by ignorance (tamas) and passion (rajas) in the forms of nescience,
false ego, attachment, aversion and clinging of life there is no uplifting of consciousness, rather
one gets more entangled in worldly activities (karma).

ǀ192ǀ When this vrttis are influenced by goodness (sattva) in the form of insights, self-control and
discernment culminating in liberation of the consciousness from material dualities, real learning
can take place.

ǀ193ǀ These five vrttis are correct knowledge (pramana vritti), incorrect knowledge (viparyaya vrtti),
construed knowledge (vikalpa vrtti), sleeping state (nidrà vãtti) and memory (smãti vãtti)

ǀ194ǀ Correct knowledge (Pramàêa vãtti) is defined in Vedic literature as the central concern of
epistemology.

ǀ195ǀ It covers all knowledge that provides correct understanding about people, things, and situations,
gross or subtle. It may be gained through direct perception, logical inference, or testimony. This
is not absolute knowledge, but the relatively correct knowledge by means of which we deal with
the world. For example, I see a house and know that it is a house.

ǀ196ǀ Incorrect knowledge (Viparyaya Vãtti) is when the object is mistaken for another. Some
perception takes place, but it is not correct. For example, my eyes look at a rope, but in the half-
light of dusk I see a snake.

ǀ197ǀ Construed knowledge (Vikalpa Vãtti), it is knowledge based upon hearing or reading about
something. Upon gaining such indirectt knowledge, the mind may construe its meaning
according to ones existing ideas.

ǀ197ǀ For example in Brahma Samhita is stated that Lord Vishnu is like milk whereas Lord Shiva is
like yogurt, or the term the monkey’s renunciation or Gitopanishad is like a cow, these are all
well known terms used by students o the Vedas, their literal meaning is not objectively
understood, but by the use of logic and previous experiences one can grasp its meaning.

55
“vrttayah pancatayyah klistaklista” Yogasutra 1.5

20
ǀ198ǀ Nidrà vãtti is sleep, the form of the mind in which it rests. It is a wave of knowledge being
known as the form of apparent nothingness.

ǀ199ǀ Smãti vãtti is memory, the form of the mind in which there is retention of a previous experience.

ǀ200ǀ The five categories of the vãttis trace the range of the mind from its focus on so-called outer
forms, those perceived through the senses, to knowledge of inner, mental forms and experiences.
Thus any awareness in which the atama is held as a separate knower is a vãtti. Smãti.

ǀ201ǀ Pramàêa and Viparyaya deal with the outer world known through the senses and beyond them.

ǀ202ǀ Vikalpa is a vãtti concerned with the mind’s own inner working, the ability of the mind to create
meanings.

ǀ203ǀ Nidrà and smãti, sleep and memory, are forms of the mind which the waking state mind does not
fully experience, yet they are mental processes. In the everyday waking state the mind does not
experience sleep, and it only experiences the surface of memory; that is, it knows a memory
when it appears in the waking state mind.

ǀ204ǀ The mind, which is like an infinite lake, its water can assume the shapes of many waves, and for
various purposes. In all the waves of water it is the same water flowing, but in each wave the
water will take the shape of the particular wave it has followed. So the mind becomes various
vãttis.

ǀ205ǀ This is not to say that there should be no vikalpa vãttis. The vãttis are the means of knowing in
the relative field of duality. They will continue to govern human understanding until samàdhi
unfolds the clarity of higher knowledge called nirvikalpa samàdhi, samàdhi without vikalpa.

ǀ206ǀ Patañjali like an objective scientist presents a description of the waves that arise in the human
mind. He does not condemn them; he simply lists them in order that the student may be enabled
to embark on the self-inquiry which culminates with discriminating between the forms occurring
in the mind and the utterly free space of the Knower-Self.

Correct Knowledge (PramanaVãtti)

ǀ206ǀ In Vedic literatre, Pramana is the central concern of epistemology, the means of which one
acquire his correct knowledge. Each school of thought has its valid, accepted ways to verify what
is correct or incorrect knowledge.56

56
Six Philosophies (ṣaḍ-darśana), all of which accept the testimony of the Vedas.
Vaiśeṣika (atomistic) by Kaṇ ā da; Nyaya (logic) by Gautama; Yoga by Patañjali;, Sā ṅ khya (philosophical method of
distinguish matter from spirit) by Kapila; Karma-mīmā ṁ sā (hermeneutics) by Jaimini; Vedā nta (.nondualism.

21
ǀ207ǀ The presupposition of correct knowledge according to the Vedic version is configured in two
strands, as mentioned in the Bhagavad Gita, “I shall now declare unto you in full this knowledge,
both phenomenal and numinous. This being known, nothing further shall remain for you to
know.”57

ǀ208ǀ Phenomenal knowledge is based on the sensible material world while numinous knowledge is
based in the idyllis, absolute and axiomatic platform of spiritual truth.
ǀ209ǀ

Let us now ananalyze them into educational perspectives.

Empiric method (pratyaksa): This method occurs preponderantly in the realm of Visaya-
Caitanya, objective sense perception, Sri la Vedavyas states that when the specific (visesa)
and
generic (safnanya) nature of an external object is aprehended by the mind as a vrtti,
this creates
a condition ofcorreet knowledge. This happen when the citta, memory, encounters the external
object, creating a vritti that impress a new information on the same citta, which creates an
awareness in the conscious entity, now with the help of the sattvik nature of the mind the
external object is illuminated uncovering the ignorance pervading that object.
The efficacy of
this method depends fundamentally on two factors, the knowledge acquired of the specific and
generic nature of external objects through personal expedience, and the sensitiveness of the
observer. To illustrate the above concept we can take the example ofa young boy
seeing a pot,
since he is aware from previous experience of what is a pot he understands the generic nature
of that object and he conjecture: "this is a pot", his tutor might ask: "what is this pot
made of?"
The young boy now reason about the constitution of the pot: "is this a silver pot, a copper pot
or a brass pot"? Not being experienced enough to understand the specific nature of the object
he is unable to answer.
The logic of this methods consists in teaching the most synthetic constitutional
parts of
the object of study,its gender and how progressively this parts are relating amongst
themselves

when they are influenced by ignorance (Tamas) and passion (rajas) in the fonts of neiscenee,
false ego, attachment, aversion and clinging of life there is no uplifting ofconsciousness, rather
one gets more entangled 'm worldly activities (karma), but when this vrttis are influenced by
goodness (sativa) in the form of insights, self-control and discernment culminating in liberation
of the consciousness &on material dualities, real learning can take place, this confirms the
Vedic education theory that subjective qualities and character training are more important tbaun
objective academic learning. The five vrttis are:
1) Correct knowledge (Pramégm vpti):
In Vedic literature Pnairniina is the central concern of epistemology, the means of which one
57
BG. 7.2

22
acquire his lmowledge. Each school of though has its valid, accepted ways to verify what IS
correct or incorrect knowledge and depending on the accepted nnellllods of attaining accurate
information one's vision of reality is built or manifested.
The presupposition of correct knowledge according to Vedic Scriptures is contigmred in
two strands, as mentioned in the Bhagavad Gita "I shall now declare unto you in full this
knowledge, both phenomena! and numinous. This being known, nothing furrher shall remain
for you to know."'*6 Phenomenal knowledge is based on the sensible material world while
numinous knowledge is based in the idyllic, absolute and axiomatic platform of spiritual truth.
Both cathegories of knowledge are evidenced in Vedic scriptures, classified as Para vanya
(transcendental knowledge) and Apara vidya (worldly knowledge). Is therefore a mistake to
think that there is a higher source of knowledge other than the Vedic scriptures, hence there is
a method for analyzing the accuracy, tilth, reality or validity of something, it is stated "A
person inquisitive about dharma should try to understand the process of direct perception
(pratyaksa), inference (anumana), and the various scriptures (sabda), as these three are the
means of acquiring Vedic knowledge. " 47 These are the accepted Prarnanas, means of
unveiling the correct knowledge both, phenomenal and numeral. Let us now ananalyze them
into educational perspectives.
Empiric method (pratyaksa): This method occurs preponderantly in the realm of Visaya-
Caitanya, objective sense perception, Sri la Vedavyas states that when the specific (visesa) and
generic (safnanya) nature of an external object is aprehended by the mind as a vrtti, this creates
a condition ofcorreet knowledge. This happen when the citta, memory, encounters the external
object, creating a vritti that impress a new information on the same citta, which creates an
awareness in the co nscious entity, now with the help of the sattvik nature of the mind the
external object is illuminated uncovering the ignorance pervading that object. The efficacy of
this method depends fundamentally on two factors, the knowledge acquired of the specific and
generic nature of external objects through personal expedience, and the sensitiveness of the
observer. To illustrate the above concept we can take the example ofa young boy seeing a pot,
since he is aware from previous experience of what is a pot he understands the generic nature
of that object and he conjecture: "this is a pot", his tutor might ask: "what is this pot made of?"
The young boy now reason about the constitution of the pot: "is this a silver pot, a copper pot
or a brass pot"? Not being experienced enough to understand the specific nature of the object
he is unable to answer.
The logic of this methods consists in teaching the most synthetic constitutional parts of
the object of study, its gender and how progressively this parts are relating amongst themselves
46
BG 7
47 ¢ M.S. 12.105
30
creating new specific details. The Vaiseisika (atomistic) and Sankhya (causation) theories
adopt this method as a basis of understanding reality. The traditional synthetic phonics method
of alphabetization is a good example of this, the child understand the gender of sound signs,
then he learns phonemes, the smallest phonic unit of a lenguage that is capable of conveying
meaning, then he understands the gender of graphic signs on the same lenguage, by combining
the first gender with the second now he teams that every sound can be represented by a
grapheme, producing a new gender, phonograms, the smallest meaningful contrastive unit in a
writing system, then by combining this units he learns the gender of syllables, the unit of
organization for a sequence of speech sounds, from combining syllables he is now able to
construct words, then sentences, then texts and all intricacies regarding their specific natures.
The empiric method assists synthetizing different vrittis as organized units in our citta, in

23
this way our impressions of what is correct and incorrect will be very clear.
Inference or rational method (anumana): reason is part of Pramana-Caitanya and is the
second valid method of receiving knowledge. As explained before, when one vritti, idea, is
formed, this same is interacting with thousands and millions of ideas in our minds, the
combination and separation of this ideas are called reasoning. Sri la Vedavyas defines anumana
as the assuption that objects of the same cat egory shares same qualities that are not shamed by
objects in different cathegories. The classic example given by Vedic scholars is that fine can be
inferred by smoke, even without seen the presence of fire, just by seeing the qualities one can
reason that smoke is com ing from tire. Again the accuracy of this method of knowledge
depends on the sensitivity of the observer but now instead of depending on his previous
experiences only, it also depends on his ability to connect and classify this experiences. The
most prominet school using this method is Nyaya, that unravels philosophy of logic and
reasoning.
Inversely applied in relation to the previous method, inference does not starts with
syndtesis, rather it starts with analyzing the object of study in five stages:
a, Thesis - Pranjna
b. Doubt (or antithesis) - Hera
c. Examples - Udaharana
d. Propositions - Upanaya
e. Synthesis -~ Nigamana
The same example of alphabetization can be given, now with the analytical phonics
method. Which doesn't start with small units, but with a meaningful context, as a story for
example, the idea is not m disassociate the units from the complete thesis, since separate units
doesn't give the same meaning as when they are combined together. From the thesis doubts
come in the Gunn of hypothetical word groups that has the same sound or graphic quality,
always guided by examples, this word groups are now further classified in analogic
propositions, and finally breakdown into phonemes and graphemes.
Verbal Testimony Method (sahda): The third accepted method of correct knowledge is
hearing from a trustworthy person (aptopadesh), when his words enters the ear of the listener
they create a image, vrtti, that corresponds to the vrtti experienced by the Mxstworthed person.
Sri la Prabhupada gives the example of a boy who doesn't know who is his father, he can do all
kinds of experiments or reason about who could be his father, but if he hears from the proper
authority, his mother he will receive correct knowledge. Therefore Sri la .liver Goswami, the
greatest erudite in Vedic Episthemology and the science of Bhakti affirms, "Salbda is the
primary process because all other means are a_{,7?ieted with the four human defects. In all other
knowledge acquiring processes it is dggieult for a common person to ascertain whether the
knowledge gained is valid or invalid. H48
The question now is who is a reliable authority (aptavacana)? It is explained in the
scriptures that the aptavacana should have three qualities:
a. Relevant knowledge: the source should contain knowledge that is able to uplift the
consciousness of the receiver.
b. lntegdty of motivation: the source should be compassionate towards the receiver, without
egoistic motivations and defects"9.
c. Hability of contunication: the source should be able to show expertise in his field of
knowledge. This knowledge is also classified into laukika, worldly knowledge, which is the
testimony of a witness who gain his knowledge through his own percetion or testimony of a
third person who gain his knowledge thnottgh perception and alaukika, scriptural testimony,
which is the most trustworthy source, since the Vedic scriptures axe apaurusheya, not compiled
by men, hence without interference from human defects.

24
Therefore in Vedic Education the position of the teacher and his relationship with the
student is of paramount postion. The teacher should be the source of correct knowledge, have
relevant knowledge of the scriptures, integrity of motivation, counteract his worldly defects
and have proper liability to communicate the knowledge to his students, the more the teacher
develop this qualities the clear his knowledge will be embibed by his students.
One final and important observation made by Sri la Jive Goswami is that in Vedic
education the two first methods are only valid if they corroborate with the third.
2) Viparyaya Vrtti (incorrect knowledge):
It is knowledge in which one thing is mistaken for another. Some perception takes place, but it
is not correct. For example, my eyes look at a rope, but in the half-light of dusk I see a snake.
3) Vikalpa Vrtti (construed knowledge):
It is knowledge based upon hearing or reading about someth'ulg that doesn't represent reality
but its meaning can be understood, as in the case of metaphors, analogies or language
expressions. Upon gdning such indirect knowledge, the mind may construe its meaning
according to ones existing ideas. For example in Brahma Samhita is stated that Lord Vishnu is
like milk whereas Shiva is like yogurt, or the terns the monkey 's renaimriation or Gioopanishad
is like a cow, these are all well known terms used by students of the Vedas, their literal meaning
is not objectively understood, but by the use of logic and previous experiences one can grasp
its meanings.
4) Nidri vrttl (sleep):
Is the form of the mind in which it rests. It is a wave of knowledge being known as the form of
apparent nothingness. The MayaVadis, Advaita Vedantins, consider that during the Nidra, deep
sleeping state, which is different from the sleeping on dreaming state, there are no vrttis as the
consciousness enters into brahman, its original spiritual state, but both Sri la Vedavyasa and
Patanjali disagree, arguing that after waking up from the deep sleeping state one remembers if
48
49
he had a good or bad resting, the important aspect to proof their position is that differently from
dreaming state where our memory is working, 1 s will be explained in the next point, in the
modes of rajas, in deep sleep, tamas is covering the sattvik aspect of the mind where one'8
awareness is only able to perceive "was l nourished or not?". it is also a proof that
consciousness is eternal, even in deep sleep.
5) Smrti vrtti (memory):
Is the form of the mind in which there is retention of a previous experience. Sri la Vedavyas
points that memory is generated by the previous four vrltis and is therefore dependent on them.
The impressions created by the vrttis (samskaras) can be part of the conscious mind, producing
conscious or sane vrttis or part of the unconscious mind, causing insane vrttis, as when we are
dreaming and see ourselves in a animal body, flying, etc., in other words things that are not
part of our real experience in the previous mental states. When one is in the mode of goodness
the samskanas axe clearly impressed in our conscious mind, as a recognizable, recoverable
impression, while when one is in the mode of ignorance the samsltaras slips away, falling in
our unconscious mind. The memory is therefore classified in two types, recollection, connected
to things that actually happen, and imagination, such as in dreams when unclear impressions
rise up in our minds or the sarnskanas are randomly or spontaneously activated.
From outer to inner experience:
The five categories of the vpttis trace the range of the mind from its focus on so-called outer
terms, those per ceived through the senses, to knowledge of inner, mental fonts am
experiences. Thus any awareness in which the atama is held as a separate layover is a vrtti.
smrti

25
Pramina and Viparyaya deal with the outer world known tllrough the senses and beyond
.
them.
.
Vikalpa is a vrtti concerned with the mind's own inner working, the ability of the mind
to create meanings.
Nidri and smrti, sleep and memory, are forms of the mind which the waking state mind
does not fully experience, yet they are mental processes. In the everyday waking state
the mind does not experience sleep, and it only experiences the surface of memory; that
is, it knows a memory when it appears in the waking state mind.
The mind, which is like an infinite lake, its water can assume the shapes of many waves, and
for various purposes. In all the wave8 of water it is the same water flowing, but in each wave
the water will take the shape of to particular wave it has followed. Sn the mind becomes
various V]'l:l.iS.
This is not to say that there should be no vikalpa vrttis. The vFttis are the means of knowing in
the relative field of duality. They will continue to govern human understanding until samidhi
unfolds the clarity of higher knowledge called nirvikalpa samiidhi, samiidhi without vikalpa,
Pataiijali like an objective scientist presents a description of the waves that arise in the human
mind. He does not condemn them, he simply lists them in order that the student may be enabled
to embark on the self-inquiry which culminates with discriminating between the forms
occurring in the mind and the utterly lice space of the Knower-Selil
Sam' skiras .. memory's Imprints
Citta can be considered to be essentially composed by samskaras. As it was discussed
before, any sensual experience or thought creates one of the five types of vrttis, depending on
the relevance of this vxttis, they leave a copy of the information processed in die citta before it
dissolve away, just like a camera impress the external information on its memory when is in
recording mode. The sarhskira are therefore formed in the chitta at the very moment that the
mind comes in contact (anubhiita) with the object (visaya). Thus, there is no gap between the
present experience and the formation of the satilskaira.
Due to the eternity of the living entity, its consciousness is recorded with unlimited
samskaras from previous lifetimes, hence in a new birth the living entity is carrying different
behaviour patterns, personality traits, phobias, addictions, compulsions, etc. In education this
elements are highly influential on the child's formation, opposing the theory of the tabula rasa,
which proposes that at birth the mind is at a blank state, the Vedic theory is Sairgrhiiatvil,
where is explained that each sariiskiira represents a specific experience, fonded in salirskara
chitta or conditioned mind that is already a fertile field of linell of previous or purvey saiirslcixas
and their related vrttis or thought patterns. Thus a new sarhskara is not imprinted on the blank
sheet bM one that alrwidy has pre-existing sarirskaras. The existing sarilskaras arid vrttis as well
as the new ones are held together (saNgrhitatvi) by Cause (hetu), goal (phala), Substnrumn
(aSraya) and Object (8lambana). This four represent, the chin of experience in the relation to
what has been already experienced.
Let us try to understand these elements using the example of the pot. Let us say than a
nice piija store containing many types of pUja paraphernalia including a beautiful bathing pot.
The shop has many customers however not all of them notice or cognize the poL Thus to even
perceive the pot in the first place there needs to be a cause (hem). Let's say a pirjari who lake
great pleasure in deity worship enters the shop _ here is M cause or hetu. His purpose is to
serve the deities with the best available paxaphemalia in order to satisfy his worshipable Deity
by bathing Him with beautiful pot - here is the goal or phala In fulfilling his duty towards the
Lord he is looking around using his knowledge and experience, comparing different articles

26
and looking for an appropriate item _ here is the substratum or iéraya. Finally, a beautiful pot
attracts his eyes; this is exactly what needs for his service and desired to buy. So he looks at it
and thinks, "This is the pot" _ here is the object (ilambana).
This samskara's impressions, as videos or picturized recordings, can be saved in
different qualities, sometimes as vibrant (nirhhdsajo) and colourful (mpasamskara) and
sometimes in colourless and blurry imprints, in this way impressions go to the conscious or
subconscious memory. The quality and destination of the impression depends on the capacity
of recognition and recollection of the person who is experiencing. Vedic literature refers this
dynamic to two basic factors:
50 - If aka' the first contact and awareness off new object the objoa of appvdmenlsion md the
x>w<==== of
appuehonsiou are fix in the memory this new samsknnl can be considered as 'shining forth as'
(nirbhisa)
lwanbling the feilxuvs ofbudl abject (slihwl) and hnowledglc of the object (grlhmvl),
and 1. Sensitiveness: the sense refinement m undergo the experience md the awaaeness
focus applied on it.
2. introspection: the amount of time and mental energy employed in meditating on the
specific or generic sankara.
Therefore, Vedic Education scheme is design to produce sensitive and thoughtful
students. The recommended natural environment and architecture, the training in 8ense-control
as part of the brahmaearya life, the loving personal relation to his masters, the engagement in
menial service, the humble inquisitive attitude, etc. All this factors enhance the sai0nskara's
quality and clarity, producing high learned persons.
Etymologically the term sarimskira is derived from the Sanskrit root "Kr' (to do) and the
prefix 'Sam' (together) combined in means to 'put together. Thus technically speaking a
sari\skira is a combination of several elements put together to create an impression on the mind.
Baja-Vrksa Nyiya - Dynamics of Samskaras and Vrttis
When the subject is exposed to a object this is called (ilambaua). In terms of
epistemology, when one is exposed to an experience or thought (and limbs actions) this
awakens or revives Salizskaras in the mind Uxrough a stimulus (vyaijaka). Hence, a vrtti or
thought arises subjectively from within. When you think of a pot which you have seen before,
you repeat die word "pot" mentally. Then only, the mental image comes and a thought is
fonded.
In this way sarhskala causes vrtti, and vftti causes sarhskana and so on, just as seed is the cause
of the tree, and tree is the cause of the seed, in U1-\T4 this process is begginingless (anadi). This
is the cyclic causation on the seed and tree logic or Baja-Vrksa Nadiya. Thus a vrtti in the mind
produces a sarilskara, and a sarirskara, in mm, causes again a vftti. Owing to the force ofstirnuli
(vyafijaka) either from within or from without, the seed-like sariislcaras again expand and give
rise to further activities (trees). This interaction happens in the realms of the mind, but what
some action is taken in consequence of this process karma is involved, therefore Hiere is a
strong link between vrrli, samskara, karma and samsara.
" While eonfemplaring the objects of the senses, a person develops allachmemfor them,
and from such attachment lust develops, and from lust anger arises. From anger, complete
delusion arise, and from delusion bewilderment of memory. When memory is bewildered
intelligence is lost, and when intelligence is lost one falls down again into the material pool. "
51
The attraction male-female in the form of lust is generally the strongest impression we
cam in our rnalerial contaminated citta life alia life, this is emphasized in the Vedic scriptures
and even in western theories, such as the psychoanalyse and others. To better illustrate the

27
dynamics of samskaras and vrttis let us analyse it on the light of the verse quoted above.
Upon reaching certain age, the almost totally tmmanifested (aprarabdha) samskara of
libidinal energy or sexual desire during childhood is now activated by specific sensual
perceptions or contacts, described in the above verse as contemplation, through this physical
or mental contemplation one vrtti is created, this vrtti, match the previous aprarabdha
samskara, now transforming it into a manifested (prarabdha) samskam, generating a impulse
(kutam) in the form of a new vrtti that by the power of volition or desire creates a seed or urge
(beam) ofaction (karma), in all this stages the wtti is acquiring new forms. Upon acting under
the demands of his mind one gets the result (karma) of his action, a new vrttis is then clustered
to the previous sannsltara which creates a new vrtti in the form of attachment to sex life, this
cycle is repeated producing new recordings of identical or similar sort, then a grove of
samskaras is formed through repetition. The stronger this cluster of samskaras becomes the
more it imposes into one's consciousness, demanding indulgence. When this dominant urge is
not satiated a vrtti in the form of anger is manifested, when this anger is prominent delusion
arises, then one's memory is covered by tamas in the form of bewilderment depriving his
intelligence (buddhi) of acting, without intelligence there is no illumination and we fall down
in the vicious cycle (samsara). All this micro and macro cycles are dynamically happening and
being multiplied thousands and millions of times producing this almost perpetual network
called samsara.
This web is composed by eight million four hundred thousands dilTerent mental desirous,
and its subsidiary samskaras, "there are eight million four hundred thousand do:renlforms
of bodies. So the spirit soul is transmigrating oceording to his desire and work to d ent
types of bodies. --52 Is therefore clear that the samskaias impressed in the memory have a
decisive role in the destiny and goal of the living entity.
The opposite also holds true, when one becomes inclined to aklista-vrltzlv (benevolent
thoughts) his activities are transformed into a more yogic lifestyle and through repetition he
gets addicted to it and gradually all unwanted mjaszb and tamasic thoughts, feelings and desires
are sublimated and he becomes established in sanva, when one's mind is under control.
Chitta Nadi - the Flow of Thought
The waves of the mind can be restraint or controlled by practice (abhyisa) and
detachment (vairigya). Practice is the effort (yatna) to secure steadiness (slhiti). The steadiness
(sthiti) of the mind means that the mind is see from any vrtti other than that which is the object
of concentration.
The mind is like a river citta-nadl, some rivers flow to the ocean and some rivers simply
become lost in the ground or else it can dry up. However, through practice the mind flow enters
the ocean of nirodha or control. Nirodha, allows the control of the subject-matter and the
direction of the flow of the thoughts (vrttis).
Part 3 -- Control
Niroddha -~ Control of the Mind
One of the main features of yoga is the attainment of a peaceful mind, this process is
presented by Patanjali as "yogas e tta-vrtri-niroda - yoga is the stilling of the changing states
of mind."53 In this way niroddha, C811 be considered the cessation of the permutations or
activities (vfttis) of the citta. That bring us to another conceptualization that was mentioned
before, the mind being concentrated in benevolent thoughts (nirodha»sarisk5ras) and further
actions, become established in sativa and gets taste in wisdom, concomitantly the flow of
rajasie and tamasic samskaras gradually diminish, then the natural state of the mind can be
manifested. Niroddha can be considered the last aim of yoga, by coming to this point then the
purpose of yoga can actually be achieved. In order to better understand niroddha let us first
look at three analogies and its meanings:

28
1. The Conjuring:
A conjurer with a magic box enters an Indian market-place. He spreads a square of cloth
upon the ground and places upon it about eight inches square coloured box. He removes the
lid, and takes out of it, one by one, five boxes, which seem to be of the same size as the original
one, but are of different colours .
Next he opens one of the new boxes and takes out five more; he opens the other four
and takes jive more out of each. Next he begins to open up what we may call the third
generation of boxes, until before long the ground is covered with piles of them as far as he can
reach. The five boxes of the first generation and the twenty five boxes of the second generation
have disappeared from sight beneath the heaps.
You begin to think that this conjurer is perhaps able to go on forever- and then you stop, open
your wallet liberally and pay for the entertainment.
The Conjuring as a simile to the mind
The story of conjuring can be used as a simile to show how vdttis or thought-waves take place
in the mind:
.
Ahanlkara or the spectator - something in us which is able to observe what goes OI1 in
the mind.
.
Buddbi or the conjurer - something else in us, which is able to direct the ideas in the
mind.
Chitta or the spread cloth - the field of imagination in the mind itself.
Manas or the Magic box - the fluctuations in the mind that give rise to each idea that
rises in the mind.
53 _ YS 1.2
Although in life the spectator and the conjurer are "seedling" we oR identify with,
here we will consider how to make ourselves better conjurers, able to produce more boxes,
quicker, better, and of the kind needed for thinking task at any given time.
2. The potter's imagination:
When you think of a pot the mental image comes and a thought is formed and the pot
takes the form of a v811i or mental modification. As per the Baja-Vrksa Nadiya, the sarimskara
causes vrtti, and vrtti causes saiifiskara and so on, just as seed is the cause of the tree, and tree
is the cause of the seed, in turn. Since object such as a pot awakens or revives Sarhskaxas in the
mind through a stimulus (vyaijaka), this idea ofpo! can lead to any type of the 5 vntis.
Sri la Prabhupida lets us the story called the 'The potter's imagination."5' This is a spry
about a potter boy, which can help us to see how the idea of pot, contains all the 5 vntis in it.
In order to illustrate the 5 vrttis will slightly paraphrase the story:
One potter boy is selling earthen pot, and he was thinking;
- "now, this pot cost Wo paiszi, it has cost me one paisai I shall make one paisa
profit. I shall invest again. I shall make another profit, another profit." This is Pramina
vrtti or con'ect knowledge as it provides concoct understanding about how
investment works.
_ "In this way I shall become millionaire." This is Viparyaya VFtti or incorrect
knowledge, in our example some perception takes place, but it is not correct as the
turnover anndprofit margin involved in retail pot making in which our potter is
involved cannot possibly lead to becoming a millionaire.
_- 'Then I shall marry, and my wife shall be very obedieoL" This is Vikalpa Vrtti or
construed lmowledge based upon hearing about something, Here our potter with help of
his imagination is constructing ideas in his mind that have nothing to do with his present

29
reality as he does not have a prospective bride and he does not have a way to know for
sure if he is even going to get married and if he does what would be the qualities of
his future wife.
So as he is imaging his future wife and because he is tired, he falls asleep and is now
dreaming;
- "if she does not become obedient, I shall give a kick, like this" and in dream he moved
bis leg, as soon as he kicked on the cainhen pot it broke. This is Nidr8x vgtti or sleep, the
form of M mind in which it rests.
Then as he woke up and realize what he had done, he lamented;
-- "Oh, then my.... All prospects have gone." This is Smrti vrtti or memory, the font of
the mind in which there is retention of a previous experience.
$4 . Sri la Prabhupada Moming Walk - Jun: 7, 1976, Los Amgclcs
Wandering mind vs concentration of the mind
In the above story of the potter boy, notice that how "the pot" contains many other
ideas, like a "conjures box" which can be taken out and made to stand around it»_-or leap out
incontinently and begin to play about. The mind, like a conjurer could go on forever if permitted
to do so, not that he has infinite knowledge about pot. No the mind will soon come to the end
of the possibilities of the first box, but then it can open the other boxes which the mind has
taken from it and if permitted the mind will open thousands of boxes before it exhausts its
powers.
The potter's story helps in understanding of what is wandering mind and by that what
is concentration. The habit of the wandering and unsteady mind is to open another box before
taking everytbilng out of the first and this is what untrained and undisciplined minds usually
do. On the other haanld eonoentration is a "habit of exhausting a box" 01' concentration on an
idea until completely exhausting one box before turning away from it to open another box.
The value of such plactice is that it brightens up the mind and makes it bring forth ideas
on a chosen subject quickly and 'm abundance. Developing this habit is important because the
ideas which come out of a "box" do so according to definite laws connected with each type of
the jive vgttis, in other words particular types of ideas are chained to a particular type of a
"box," meaning that only certain kinds of ideas C811 come out of a certain kind of box .
3. The Light Bulb:
The rays of light from the bulb go out in all directions; the energy spreads and
illuminates a certain area around depending OH the strength of the bulb. With a help of a small
bulb you can perceive objects in let's say area of 5 feet around it. In the same way, the mind
power or éakti is dissipated in all directions. The mind thinks of diH'erent things one after
another, without dwelling in depth on any particular subject and in in this way can only shine
it light to a certain limited depth. Thus the average mind does have a limited power of
perception and reach. However, the same bulb can illuminate an object placed in a far place
when it is placed in a torch whereby all the rays of light from a source are lined up with each
other so that they go in the same direction and in unison vibrate in harmony with each other.
This is the difference between ordinary light and concentrated light.
The Light Bulb and Importance of Concentration
Similarly, controlled thought is concentrated and has heightened perception, the ability
to see more of the underlying truth behind phenomena and the ability to achieve greater things
and do more work Thus concentration is vital for everything that you do in life because it
prevents the mind titonll wandering aimlessly in all directions. Without concentration you can
achieve nothing.
Niroddha and its use in Education
After discussing the implications of perception and inference in education on previous

30
chapters, BOW the prominent aspect of submission will be discussed, note that this submission
means to submit the mind and all its functions to the higher se t crossing the layer of
ahankara and reaching the real ego, this process is also known as self-realization.
1. Karina yoga - Controlling actions.
As explained in the first chapter, the senses are used for acquiring knowledge
(jnanindryia) and for executing action (karmendryia), both are intrinsically connected to the
mind in a dialectic way, by receiving knowledge we team how to act and by acting we again
get knowledge, this process is cyclically synthesized in the antahkarana. The first stages of the
yoga process focus on karmamarga, learning how and when to act, this action should be taken
in a broad sense as abstentions and observances. The engagements of the senses and the mind
will direct its control. Actions are taken through conscious and or unconscious decisions which
can come from distinct areas of antahkarana. If the goal is mind control buddhi should be the
decision maker.
Buddhi, e tta and monos -- How to make decisions?
Normally 'm conditioned state of eidstence buddhi is clouded over by impressions
(samskaras) stoned in chitta that are in tum colored by the false ego (ahanlaanra). Since, citta is
the storehouse of memory which stocks impressions and experiences it C311 be very useful,
however citta causes difficulties if is not coordinated with the others functions of the mind
(antahkaxana). Ifchitta is not coordinated then the thousands of countless impressions that lay
in the bed of the lake of subconscious mind (citta) start to stir and arise. In such state, it is as if
all these latent impressions are coming to life and competing for the attention of 11131138 to
carry
out their wants in the world. This state quickly exhausts the mind and the senses Or less severe
cases, the monos simply gets its instructions 'roman the habit patterns (samskaxas) stoned in etta
instead of intelligence inhabiting any further learning.
In the absence of a clear buddhi, the competing voices of chitta often drive 17181135 to take
actions in the world that are really not so useful. Thus, a major task of education, is to un-cloud
the clouded buddhi. Then, with clear choice one can improve the choices that lead the
achievement of progress in life.
Educational parameters for actions and decisions
Vedic Education, not being trailer to a relative conception of reality in terms of values
and progress proposes specific parameters for actions, therefore sociocivics codes of ethics and
moral are taught from the beginning of the educational process. This codes are based in two
aspects: moral restrains (yams) and ethical observances (niyama), hence buddhi will be based
in character and integrity instead of enjoyment and manipulation. The moral restxains
recommended are:
1) Nonviolence - "Nonviolence is generally taken to mean not killing or destroying the body,
but actually nonviolence means not to put others into distress. "55
-Bg 13.8-12 55
2) Truthfulness - "Truthfulness, means that facts should be presented as they are, for the benefit
of others"56
3) Refrain from stealing - Asieyam means "to refrain from theft." In the broader sense,
everyone who accumulates more than he needs is a thief." 57
4) Celibacy - "Brahmacaryam (celibacy) means that one leads his life simply in relationship
with Brahman, or in full Kfsrga consciousness, Those who are too addicted to sex life cannot
observe the regulations which will lead them to Kggga consciousness."5"
5) Renunciation of possessions - "One should therefore be intelligent enough to know that
except for the Lord no one is a proprietor of anything. One should accept only those things that
are set aside by the Lord as his quota...Thus we should be satisfied with those things He has

31
ldndly set aside for us, and we should always consider to whom those things we possess
actually belong."59
The ethics! observances recommended are:
l) Cleanliness - "Saucam means cleanliness, not only in one's mind and body by: in one's
dealings also."60
2) Contentment - "According to brahminical culture, one should be content with whatever he
obtains without special endeavor and should cultivate spiritual consciousness. Then he will be
happy 6l
3) Austerity - "According to brahminical culture, one should be content with whatever he
obtains without special endeavor and should cultivate spiritual consciousness. Then he will be
happy- 2
4) Sandy (of scriptures) - "study of Vedic literature for cultivation of spiritual knowledge. This
is called sv5dhy8ya' 3
5) Devotion to God "In Bhagavad-g1lt6 it is confirmed by Aljuna that Kpsrga is the original
purus , or Personality of Godhead, puru5a¢i1§c¥_§valam. Therefore in yoga practice one not
only
must concentrate his mind on the person of KJ); no, but must also worship the form or Deity of
Krs n_a daily."'"
56
57
58
59
60
61
62
63
64
~ SB3.28.4
The above mentioned qualities define intelligence and knowledge. According to Vedic
standards to have knowledge is to use the intelligence with a proper quality level, as it is
mentioned in Bhagavad Gita 13.8~12:
"Humility,' pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide
spiritual master, cleanliness; steadiness; sell!.contf~ol,° renunciation of the objects of sense
gratification; absence of false ego; the perception of the evil of birth, death, old age and
disease; detachment; freedom from entanglement with children, wife, home and the rest; even-
mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me;
aspiring to live in a solitary place; derachmentfrom the general mass Qfpeople; accepting the
importance of seh"-realization; and philosophical search for the Absolute Truth _ all these I
declare to be knowledge, and besides this whatever there may be is ignorance. "
Therefore with a proper cultivation of buddhi, its qualities will rise in the antahkarana
and by doing so the random influence of monos and citta will be subjugated, the it is possible
to say that the mind is under control on the path of Niroddha
2 - Juana Yoga - Controlling Thoughts
Once Buddhi is making decisions with its proper qualities the educational Held becomes
fertile, but still due to the innumerable quantity of thoughts and vrttis circulating in the mind,
even though we act in a proper way the uncontrolled flow of those thoughts will produce
unwanted or unnecessary desires, "a person who is not disturbed by the incessant #ow of
desires - that enter like rivers into the ocean, which is ever being 51Ied but is always still - can
alone achieve peace, and not the man who strives to satisfy' such desires. »»65 The path leading

32
to Niroddha (yoga) recommends few practices 'm order to have a controlled mind. This
recommendations will be discussed here in terms of educational practices.
Posture - allowing the mind to concentrate.
In Vedic epistemology, as mentioned before, in order to the object come in contact with
the consciousness it has to pass through the gross body and its senses and the subtle body with
the mind itself and its constituents. Therefore there's a strong link between the physical and
psychic body, to such an extent that it is affirmed "bodily disease is produced by mental disease
and mental disease is produced by bodily disease "". It is understood therefore that there is an
inverse law in terms of visaya-caitanya and pramana-caitanya reflections, whatever happens to
the body (senses) reflects unto the mind and whatever happens to the mind (antathkarauna)
affects the body. Body posture is therefore definitely important in achieving niroddha.
According to matanjali the posture should be steady (srhira) and comfortable (sukham), in other
words if the body is too discomfort the mind will be agitated running here and there and if the
body is too comfortable the mind will enter into a sleeping state, this balanced practice will
bring one to a platform where contemplation and meditation can actually happen. This
concentrated mind is also a relaxed mind. Whenever you become deeply engrossed in anything
you automatically come to 8 state of relaxation, and that is the outcome of a good posture, when
65 _ BG 2.70
66 - MB Santiparva XVI . 8-9
one can come to a state of concentration without the external effort which also is a impediment
for a contemplation. Like for example someone says, please don't think 'm a pink elephant, the
mind in order to be proper positioned will be suggesting to the sell; "don't think in a pink
elephant, don't think in a pink elephant" and eventually your effort on doing that will be the
opposite since the object of your meditation is the negation of the pink elephant alter all.
A good posture also keeps one focused despite the dualities of the mind, such as
happiness and distress, cold and heat, depression and euphoria, etc. Is therefore essential to
have a good posture in the process of controlling the mind a d the subliminality of the body.
Healthy Breathing - Cleaning of the physiologic body.
Again the second element of controlling thoughts is connoted to body conditions, at
this stage the aim is to acquire a healthy condition of the body by cleaning all contaminations
from the physiologic organism. According to the Ayurvedic science there are different tissues
(dhatus) composing the body, which is maintained by phlegm (kapha), bile (piths) and air
(vayu) and the process of breathing, inspiration and exhalation, are the main cause of its balance
and imbalance, "it is recommended that by practising the breathing process ofprémiyéma one
can be released from contamination created by the principal physiological elements. by
concenhuting oNe mind one can become free from sinjifl activities "67 A healthy body is
therefore important in the process of attaining niroddha.
Sublimation - withdrawing the senses from the objects
The last of the yogic processes in the level of thoughts ( nana) happens when the senses
are not captured by the objects of the senses. When the mind is under control automatically the
senses are under control. The Prasna Upanishad gives the example that just when the queen
bee flies up all others follow her, and when the queen bee settles down all others automatically
settle down. In the same way when the mind is concentrated, under control, all senses follow
it. That is the advance stage of controlling the thoughts, the senses are calmed down, due to the
whole process of controlling the mind there is not much desire of acquiring unrestricted sense
pleasure. This stage is attained by great effort and strict observances of the rules, but even on
this advanced stage there is a chance that the senses will be dragged again, "Y`even one of the
senses slips away, a person 's knowledge slips away through that sense, like water from a warer
b0g"68

33
Is not a simple task to withdraw the senses, it requires constant practice and detachment,
and even when the intelligent becomes the master of the mind and senses, still there citta will
be fully impressed with samskaras, and although in the stages where the mind is under control
this samsklaras produce vrttis in the mode of goodness, benevolent for the consciousness, they
are still are distractions to the pure consciousness and stimulate actions and its subsequent
reactions, nourishing the sam ara cycle. Therefore in Bhagavad Gita"° and Bhagavat Puranat"
it's declared that only by transcending the three modes of material nature one can attain the
67 - SB 3.28.11
68 - MS 1L99
69
0 BG 14.20
70
an SB 1 1.25.22
transcendental position, where the consciousness is free from any material designation, it is
localized in the sell the Atman. This process can only be done through the practice of the next
stage of yoga
3 - Bhakti Yoga - Being controlled by our original consciousness
The culMination of self-control 01° mind control (niroddha) happens when both actions
and thoughts are under control, in other words, when the mind and body are disciplined through
the previous explained processes of karma yoga and nana yoga. This stage can only be attained
in sativa, but as also discussed before, even in sativa Me vicious and conditioning samskaras
can consciously or subliminary sprout creating problems to the practitioner, than the question
comes, how to attain niroddha, the goal of yoga, the stage of nirbija Samadhi, where no seeds
of samskaras are deposited in the citta" Bhakti mango or the devotional process is the only one
which can actually disrupt the samskaras from our material contaminated citta and clear the
antahkarana so the pure consciousness can illuminate the whole body. The central point of
Bhakti yoga is to centralize the absolute (Krishna) as the object of the mind and senses,
sometimes the example is given "As a blazing fire bums everything within a room, Lord Vis nu,
situated in the heart of the yogi burns up all kinds of impurities." Sri la Baladeva
Vidy8bhUsana, a great scholar and cicérya in the line of the mat-para, remarks, mad-bhakti-
prabhévena sarvendriya-vyaya-pzinfiké svnitma-d.r§tih so-Iablzeti bhévab. "The senses can be
completely controlled only by the strength of devotional service to Krsna."71 This section will
discuss the methods of knowledge and the epistemology of Bhakti in terms of the functions of
the minds and its control.
Concentration - fixing the mind in one place
The beginning of meditation is concentration, this happens when the senses are
sublimated by mental energy and are therefore withdrawn from external stimuli. "Dkératui
means meditating, then the subject matter will befxed up in your heart.""2 in Mahabharata we
find the definition, "to set the mind upon one thing at a time is called Dharana."73 Sri la
Prabhupada continuous explaining "The meditation is vis nu-rmirti. Actually those who are
yogzls, they meditate on the four-handed visgzu-ouirti. Mat-porah. In the Bhagavad-gité it is
said, mat-parab: "unto Me, " either K.r.§ pa or Vis nu. That is meditation. Dflvcina, dhdraqni. "
In
Vishnu Purana is also stated "This form of the universal form is to be meditated upon by the
sage for the object ofpuryication, as it destrqvs all sin. In the same manner as fre, blazing in
the wind, bums dry grass, so Vishnu, seated in the heart, consumes the sins of the sage; and
therefore let him resolutely erect the fxation of his mind upon that receptacle ofall the three
energies (Vishnu), br that is the operation of the mind which is called perfect Dharami. »»74 To
concentrate upon the Lord's form is therefore the best object of concentration since it can

34
remove the sinful samskaras from our citta, the benevolent samskaras mentioned before in the
stage of karma and nana yoga will only overcome and sublimate the sinful samskaras, but they
71 quoted in BG 2.6!
72
Srimad-Bbigavatam 1.5.13 Ȣ June 13, 1969, New Vrindarban
73
Mahabhnlrula. Book 12: Santi Fatwa: Mokshandharma Purvey: Section. CCXXXV!
74
_ Vishnu Purina -h book Vl, 7.77-85
44
will be under»covee*ed and not removed, therefore there is always the danger that they will
manifest again. But meditation in the form, pastimes, qualities and names of the Lord C811
actually remove any inclination or tendency provoked by previous samskaras, since they are
eliminated or burned as explained in the quotation above. In the stage of concentration the
meditation is intermittent, sometimes being disturbed by the flow of thoughts or external
objects, When the concentration becomes more constant than the interruptions one moves to
the next level.
Meditation - one pointedness of the mind in one image.
When the meditation becomes unbroken by other thoughts it is said that one attain
dhyana. It is a constant contemplation of the object within the antahkarana. There is actually
no difference of the practice on the previous stage (concentration) to this stage, the only
difference is the level of maturity or intensity on the flow of the vrttis, when they are tuned into
transcendence [through meditating on the Lord] it becomes constant meditation, when this How
is obstructed by vrttis materially tuned it becomes concentration. Sometimes is given the
example of concentration as the uneven trickle of water that flows in a series of distinct
droplets, each one in similar but interrupted gaps, while in meditation the water flows
constantly without intemtptions. Although in the yogic process this is penultimate stage, being
sometimes interpretetaed as the goal of yoga Sri la Prabhupada points out that "in the astéfiga-
yoga system, the .seventh stage of perjhzetion is dhycina. This dhyfina is the third stage in
devotional sembe. There are nine stages of devotional service. The firzsf is heanlng, and then
comes chanting and then contemplating. By executing devotional service, therefore, one
automatically becomes an expertjnlirti and an expert yogi In other words, jiiéna and yoga are
dwlerenf prelifaincujy stages of devotional service. »»75 Such is the potency of always
remember
Krishna and never forget Him.
The power of a concentrated mind
A concentrated mind is a strong mind and a dissipated mind is a weak mind. A
dissipated mind cannot have much power as the thoughts are scattered and are not brought into
concentrated focus. When the mind is focus it manifest its natural power or éakti, you can
positively influence your character, health and life as well as the minds and lives of others. A
basic characteristic of a strong mind is saiikalpa or ability to carry out its own decisions. in
contrast, a weak mind is one which decides one thing but does another. A weak minded person
says to himself, "From tomorrow I am going to study Git§", however when tomorrow arrives
the weak mind forget everything. This is because the weak mind is still the same a dissipated
mind. All the great men in history in whether walk of life contributed to humanity because of
the quality of their mind they all were able to concentrate on their purpose with their gifted
mind. Thus if you want to improve the quality of your life, you first need to improve the quality
of your mind. If the quality of the mind is low then the performance in all spheres will be poor.
If the quality of the mind is high then the performance will be correspondingly high.

35
75 u. SB 3.33.26
Education towards meditation
"Meditation (dh_v8'na, dlu'ir'ana') is a difficult' subject matter that one has to learn
from his very youth. To meditate, one must restrain himself from all kinds of sense
gratification. "" Meditation has a pivot importance in education if we actually understand what
it means and its global application. In modern terms meditation is seeing as a therapeutic
practice to pacify the mind from the constant disturbances and disorders generated by its
improper engagements, all mental sickness are caused by tamasic samskaras and low vibration
vrttis. Therefore meditation as a therapy will not solve the problems caused by a anxious or
depressive mind, since the root cause of the problem was not removed. When Sri la Prabhupada
speaks of learning meditation since the youth he is referring to educate children in general on
how to properly engage their senses so the visaya-caitanya (objective consciousness) will not
be connected to the lower frequencies objects and situations externally. If this kind of energy
pervades our antahkarana all kinds of malefic samskaras and vrttis will be circulating into our
minds and our education will be compromised and in many cases spoiled. The great sage and
devotee Sri la Narada Muni gives an didactic formula to sublimate the senses and be aloof from
the lower frequencies of material creation, "taNaka, or devotional service, means engaging all
our senses in the service of the Lord, the Supreme Personality of Godhead, the master ofall
the senses. When the spirit soul renders service unto the Supreme, there are two side e;§"ects.
One is ji'eedfi~om all material designations, and, simply by being employed in the service of
the Lord, one's senses are punjied. -»77
To act in Bhakti yoga means to please the Supreme Lord with body (senses) mind
(antahkarana) and speech (relationships), by doing that the false identificaNons produced by
egoism will be vanquished and the senses will be pleased, not hankering for immediate sensual
pleasure. Meditate in this sense can be conceived 'm a double assertion, to connect or direct our
vrttis in such a way that we always remember that Krishna is pervading everything, "I am the
source fall spiritual and material worlds. Everything emanatesjiwn Me. "78 and to be aware
of the streams of thoughts, emotions, images, and impressions that arise in front of monos (on
which monos may or may not act) so we don't forget the absolute position of Krishna, "the
thoughts of My pure devotees dwell in Me"79. By learning these principles of Krishna
Consciousness and how they pervade all fields of knowledge from the primary levels of
education, practical, real and effective meditation can happen.
Absolute Absorption - Establishing the mind in complete transcendence (trance)
Control of the mind can happen in all stages, visaya-caitanya, pramana-caitanya
and pramitr-caitanya, and can be classified 'm ten's of Niroddha, which means suspension,
annihilation or destruction of the permutations of the dualistic states of the mind, but complete
nirodha only happens in Samadhi, meditational trance. This trance doesn't happen in a state of
inactivity or by turning down the consciousness, Samadhi happens when the consciousness
manifests its real nature, and all vrttis and samskaras accumulated from material activities are
shuttled off. "The books distribution in Los Angeles during the six dayperiod is transcendental
76 an SB 4.27. I8
77
- This verse quoted from the Ncifuda-pal'i¢'ar6tru is found in the Bhakti-nasémrfwsindhu (LLIZ)
78
_ BG w.s
79
Q BG 10.9
samodni. They are working in trance, not on the material platform. No common man can work
so hard, it is not possible. Working without sleep means no death. Sleeping is dead condition.

36
"Jiv ago, jive ago, gauracanda bale, Kata nidro Yao mayo-pisacira hole. " Your book
distribution is really intoxication. 9:80 It is easy to keep a constant meditation while practising
religious activities or some yogic meditation, but the true test of absorption is done when day
to day activities arc being performed, "therefore, Arjuna, you should always think of Me in the
form of Krsna and at the same time eanjv out your prescribed duty of fighting. With your
activities dedicated to Me and your mind a d intelligence fixed on Me, you will attain Me
without doubt. »»8I And the best method to keep the mind controlled and focused on the Load is
given on the same purport of the above quoted verse "This instmetMn to Arjuna is very
important for all men engaged in material activities. The Lord does not say that one should
give up his prescribed duties or engagements. One can continue them and at the same time
think ofK.r$ no by chanting Hare K.r§' no, This will free one from material contamination and
engage the mind and intelligence in Kr; no. Ey chanting K;8s no 's names, one will be
transferred to the supreme planet, Ky; naloko, without a doubt. " that is the most sublime
method of contorlling the mind and transcend the dualities imposed by the mind in the current
age, "My dear King, although Kali»yuga is an ocean of faults. there is still one good quality
about this age: Simply by chanting the Hare Kos no malta-mantra, one can becomejreejrom
material bondage and be promoted to the transcendental kingdom. »»82
80 - Letter to: Ramp:svara, Calcutta, 12 January, 1976
8I
» BG 82
82
¢ SB 12.3.51

The source of our income is not actually the source of our maintenance. Every living being —
from the great Brahmā down to an insignificant ant — is being maintained by the Supreme
Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān. The one Supreme Being, Kṛṣṇa,
maintains everyone. Our so-called source of income is our own choice only. If I wish to be a
hunter, it will appear that hunting is the source of my maintenance. If I become a brāhmaṇa and
completely depend on Kṛṣṇa, I do not conduct a business, but nonetheless my maintenance is
supplied by Kṛṣṇa. The hunter was disturbed about breaking his bow because he was worried
about his income. Nārada Muni assured the hunter because he knew that the hunter was not
being maintained by the bow but by Kṛṣṇa. Being the agent of Kṛṣṇa, Nārada Muni knew very
well that the hunter would not suffer by breaking the bow. There was no doubt that Kṛṣṇa would
supply him food.

37