Aham Vritti & Brahmakara Vritti Explained

 

 

 

 

 

 

In our spiritual journey, the ego and the self (Brahman) stand at two opposite ends.  Our inquiry begins with the ego and culminates in the realization of the self (aparokshanubhuti). The ego is that which expresses individuality.  It gives us the sense of “I” and “Mine” and is the starting point of all experiences. The second we are born, every experience and moment of our lives have been present with this “I” sense.  When we think, speak or do anything, this “I” sense is there.  There cannot be activity, understanding, feeling, desire, thought, or any means of comprehension without the sense of “I” in the background. The ego must identify with something or else it cannot express itself at all.  

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This sense of “I” is also known as the aham vritti. In sanskrit, aham means "I" and vritti means thought. When aham ("I") becomes associated with any distinct thought (vritti), we call this the functioning of the "aham vritti". The aham vritti is therefore the "I-thought" and is the root of all other thoughts. This "I thought" is the “very first thought” in existence.  It is the thought of: "I AM".  It is equated to avidya or the mind and is beginningless. It is this “I-ness” that is the thread upon which all other vrittis (thoughts) are connected. Without the aham vritti, all other vrittis will fall off this thread as there would be nothing to hold on to. Thoughts can only be held if there is some underlying presence to own it. Vrittis are modifications of the mind and so when the mind is modified into a thought, the aham vritti claims ownership of that thought.  For example, if an emotion comes up,  “I” (aham) becomes “I feel” (i.e. aham-vritti becomes connected with a vritti of feeling).  

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All vrittis can only be known by connecting with the aham vritti. Though we call this "I-ness" the aham vritti, it is not a vritti like other vrittis of the mind. Because unlike other vrittis which are all distinct from one another, the aham vritti is equally and essentially related to each and every vritti which allows it to be known and owned. It is the underlying presence that makes up all other vrittis. Without the aham vritti, there can be no other vritti.  This is because the primary function of the aham vritti is to identify itself with this and that, i.e. it only seeks relationships with other vrittis.  If there were other vrittis and no aham vritti, those other vrittis cannot be known and therefore would not exist.  The aham vritti is therefore 'formless' and cannot be said to be a vritti as it only gains form by connecting with other vrittis. 

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The main objective of self-inquiry (atma-vichara/nididhyasana), i.e. subjective meditation, is to place attention behind every vritti that arises so you can bring the aham-vritti back to its source (Brahman). When inquiry is performed, other vrittis should be withdrawn until you remain more established in the aham vritti.  This means vrittis should not be entertained as they arise. If the aham vritti can be left alone by itself without depending on any other vritti of the mind, it is termed the sattvic mind. At this point, it is just 'aham' and not 'aham vritti'.  It is only termed 'aham vritti' when aham is associated with other vrittis. The association with other vrittis is due to rajas and tamas that brings the sattvic mind (aham) back to body-mind identification. But if those vrittis are withdrawn, the aham vritti can remain as is, i.e. in its pure ‘aham’ formless form. Therefore, the very root of the mind is only the thought ’I'. Identification with other thoughts, will lead this “I” to “I am this” or “I am that”. 

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If Brahman is the ocean floor and 'aham' or the pure mind is the ocean.  It is the projection of rajas which forms the waves in the ocean and the concealment of tamas which changes the color of the water.  We are now ignorant of the ocean floor because of all the big waves and the murkiness of the water. But if there is only sattva, the ocean water becomes completely motionless and pristinely clear that it allows the entire ocean floor to be known in its pristine glory and splendor. Thus, the more the water (mind) becomes sattvic, the more we can know the truth (higher knowledge) of the ocean floor (brahman). 

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When 'aham' can remain as is for a length of time without being disturbed by other vrittis due to the nature of rajas and tamas, it begins to associate with the self (brahman) as there is nothing else to associate with. In this case, instead of the mind being modified into a thought via functioning of aham-vritti (duality), it starts to become modified into Brahman (non-duality). This functioning is termed the Brahmakara Vritti. The Brahmakara Vritti is therefore an unbroken experience of the self. Abiding in this truth or knowledge is also known as atma-jnanam. Note: Ramana used to call this 'aham sphurana’.  These are not actual vrittis or superficial thoughts about Brahman imposed on the mind like what would be considered dualistic thoughts about Brahman for the jiva in ordinary daily perception.  They are formless and just a way to explain the direct intuitive knowledge that is revealed when Brahman becomes directly known due its self-luminosity. It is this continuous stream of higher knowledge that will help destroy primordial avidya (the very root of the mind), i.e. the functioning of the aham vritti. According to Shankara, the immediate knowledge of Brahman that arises as a result of nididhayasana/atma-vichara is known as the brahmakara vritti.  

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Shankara Bhashya Brahma Sutras 1.1.2:

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"This kind of reasoning includes the hearing of the texts (Sravana) thinking about their meaning (Manana), and meditation on them (Nididhyasana). This leads to intuition. By intuition is meant that mental modification (Vritti) of the mind (Chitta) which destroys our ignorance about Brahman. When the ignorance is destroyed by this mental modification in the form of Brahman (Brahmakara Vritti), Brahman, which is self-luminous, reveals itself."

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The brahmakara vritti or the direct intuitive knowledge of Brahman will first come in intermittent glimpses or flashes. The jiva will get exposed to this knowledge since there will be small traces of ego in the background during these flashes as they come and go. As the ego surrenders more, the brahmakara vritti will remain unbroken for a longer period of time.  This process of the mind becoming no-mind (i.e. taking on the form of Brahman) is also known as samprajnata samadhi, i.e. savikalpa samadhi. 

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Vedanta Sara 194:

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“Absorption attended with self-consciousness (Savikalpa Samadhi) is that in which the mental state taking the form of Brahman, the One without a second, rests on It, but without the merging of the distinction of knower, knowledge and the object of knowledge.”

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Savikalpa samadhi is what will help destroy avidya. This is also purported in Tripura Rahsaya 49:

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"Nirvikalpa samadhi clearly will never eradicate ignorance. Therefore in order to destroy it, savikalpa samadhi must be sought.”

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Nirvikalpa samadhi in the above classification is a temporary moment in abiding as the self without the mind due to the suppression of the vrittis. But because the vrittis have only been suppressed and not destroyed, one later regains consciousness of the body-mind due to the aham-vritti. Therefore, one should enter and maintain savikalpa samadhi where subtle thoughts are still present and where effort is possible at destroying them so one can aim at resting in nirvikalpa samadhi permanently instead of temporarily. 

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So how does this type of higher knowledge or savikalpa samadhi destroy primordial avidya?

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When one is in savikalpa samadhi, the current of jnana is so mesmerizing and blissful that it helps pull ‘aham’ to the self and keeps the mind in direct contact with the self instead of being persuaded and diverting its attention fully back to other thoughts via functioning of aham-vritti. The bliss felt during savikalpa samadhi is a result of the mind experiencing the self (as it begins to become the self) and is one of the four obstacles to overcome when the mind gets exposed to the higher knowledge of Brahman. The enjoyment of bliss here is referred to as Rasaswada. It serves its purpose for both acknowledgement of this higher truth and enjoyment due to the merits of past births. However, in order for one to destroy ignorance completely and to progress towards the final state, the jiva must be indifferent towards the bliss that comes with savikalpa samadhi. By doing so, savikalpa samadhi will remain unbroken without having to put in any necessary effort to keep it in motion. This bliss nonetheless is a preliminary occurrence before liberation is produced and is a checkpoint that we must come to before the final goal is reached. No one can avoid this checkpoint. The status of mukti also comes intuitively through savikalpa samadhi as the process of liberation is a highly conscious process.  Liberation is not produced blindly. There is intuitive communication that is sent back and forth when one reaches these deeper and higher states of consciousness.

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The bliss from savikalpa samadhi through self-inquiry is also similar to the bliss when one keeps the kundalini energy focused in the ajna chakra where deep savikalpa samadhi unfolds. This is also another way in which the mind can assume the form of Brahman. This divine energy is full of mesmerizing knowledge of Brahman that immediately burns up karma. But the bliss nonetheless, is an obstacle for those who want to bring the energy all the way up to sahasrara.

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When the mind and all of its disturbances are brought forward to the surface and comes in direct contact with the higher force and knowledge of Brahman, it has no choice but to fall to its knees and crumble. This is what is meant by the fire of knowledge burning ignorance to ashes. The more this happens, the more one desires moksha and attains a much higher level of viveka (discrimination) and vairagya (dispassion) allowing them to keep a higher state of savikalpa samadhi in motion for a longer period of time. However, if the deep rooted samskaras come to the surface, the mind may get disturbed by rajas and tamas and re-assert the aham-vritti to become idenified again with the body-mind. 

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The brahmakara vritti (also known as the akhandakara vritti), is an unbroken experience of the self. It is not a superficial ‘thought about Brahman' forcefully imposed on the mind with the function of the aham vritti. It is also not a ‘vritti that is generated or formed’ as many spiritual teachers have advocated.  It is simply an experience of Brahman. This higher knowledge is what modifies the mind into Brahman. There is nothing being added to the mind, it is only a process of turning the mind into Brahman as a result of the mind being sattvic, tranquil and pure. If the functioning of the brahmakara vritti is maintained or remains continuous, it will help destroy the potentiality for the aham vritti to ever act again. If the experience is broken, the aham vritti will re-assert itself and continues on with its acting. Therefore, once the truth of Brahman is partially realized through savikalpa samadhi, one must continue to practice and maintain it (at the same time not crave or desire it) in order to root out all vasanas from re-emerging again until the mind fully becomes Brahman and gains full realization. 

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The concept of brahmakara vritti is also expressed by Guadapada in his Mandukya Karika 3.46:

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"When the mind does not merge in the inactivity of oblivion (sleep) or become distracted by desires, that is to say, when the mind becomes quiescent and does not give rise to appearances, it verily becomes Brahman.”

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Both aham vritti and brahmakara vritti are simply terms that are only used to describe the direction in which 'aham' or the pure mind flows to. If directed outward, it is termed aham-vritti.  If directed inward, it is termed brahmakara vritti. In other words, if aham is associated with other vrittis, it is termed aham vritti. If aham is associated with the self, it is termed brahmakara vritti. 

When the brahmakara vritti is continuous, it will no longer feel as if you are attending to the self (like how it is when it's practiced) because the sattvic mind no longer gets disturbed by rajas and tamas. There is nothing available to deflect one’s attention away from subjective awareness. Continuous brahmakara vritti is possible only after the ego-sense has been finally given up. You then become idenitifed as the witness principle.  This witness principle becomes isolated from the movement of duality. The events of the outer world are merely witnessed without attachment and without assigning any type of value to objects. Actions are not pre-meditated or done with any motive or intention but occurs spontaneously and unfolds as a natural expression. The body and mind becomes a tool in the hands of Iswara running completely via his own will. There is no longer any thinking or doing.  It is a profound silence and stillness as pure witness though there is still the appearance of duality left as you watch the body move on its own accord. This means there is still a slight trace and feeling of being a witness witnessing something.  This is abiding in the pure sattvic state. It is said that if this continues for some time without the possibility of ever reverting back to the primordial tendencies of the aham-vritti, the brahmakara vritti will completely destroy avidya (kill the mind) and finally kill itself.  This leads to permanent chitta vritti nirodha (complete and permanent cessation of the mind). This is equivalent to the sattva mind dying (manonasa).

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Shankara's Vivekachudamani 278:

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"Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva."

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Before the Brahmakara vritti destroys itself, there will be the ‘very last thought’ of one’s existence. This will be the thought: “I am Brahman" i.e. Aham Brahmasmi. This doesn't mean one "thinks" they are Brahman since there is no longer any body or mind to think, but rather the pure supreme direct intuitive knowledge of being as that through self-experience. At this very point, all deep rooted ignorance ends as Brahma-Jnana finally reveals itself fully and the mind gets resolved in its source. This would correspond to a transition from savikalpa samadhi to nirvikalpa samadhi.  The only reality remains: sahajastihi. 

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Vedanta Sara 197:

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“Absorption without self-consciousness (Nirvikalpa Samadhi) is the total mergence in Brahman, the One without a second, of the mental state which has assumed its form, the distinction of knower, knowledge and the object of knowledge being in this case obliterated.”

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When one is in nirvikalpa samadhi. The mind has assumed the unchanging pattern of Brahman. There’s nothing left that can be said. There is nothing that can be comprehended or known. It is unknowable and beyond any means of comprehension. You cannot know or feel the bliss of your true self, yet you remain as your true self. It is like being in deep sleep but fully awake in your own light of consciousness. 

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In between your first and last thought however, there are an infinite number of thoughts we all get entangled with that make up the innumerable lifetimes we’ve all had. This is our dream world - a story of love, desire, passion, hardships and drama. It is a divine pastime for Brahman’s own enjoyment. Though we all strive for liberation, it is our very destiny and birth right to become that who we already are. So before you come to that very last thought, take a minute to appreciate all of the thoughts in between. It is these thoughts that allow us to make sense of who we really are and what this all really is. So embrace the journey and appreciate the wonders. Because when the very last thought comes, there is no going back. The story ends.

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