The five states of the mind are the restless
(kshipta), infatuated (mudha), distracted (vikshipta),
one-pointed (ekagra), and suspended (nirodha) mind.
To explain these five states we have to look briefly at
the three qualities of the mind.
As mentioned before, yoga states that there are
two separate entities that are both real and eternal
— nature (prakrti) and consciousness (purusha). The
closest idea in Western science to describe prakrti is
the state before the Big Bang or the state before the
universe manifested. Prakrti has also been translated
as “creation” (although prakrti itself is eternal and
uncreated) or “procreatress” — the matrix that procreates,brings forth everything.
Prakrti is said to be stirred into action by the
proximity or closeness of consciousness (purusha),
and it manifests the world with the help of its three
qualities (gunas). They are:
Tamas — heaviness, inertia, mass
Rajas — movement, energy, dynamics
Sattva — light, intelligence, wisdom.
Together, the three gunas form all phenomena and
objects. We can compare them in some ways to the
elementary particles proton, neutron, and electron in
Western science, which miraculously form all 105
elements and thus all matter. We cannot stretch this
comparison too far, though, since the gunas form
also ego and mind.
With the restless (kshipta) state of mind, rajas is
predominant. This mind is associated with hyperactivity,
excess movement, and one thought chasing
the next. It is said that this type of mind can only
reach concentration through intense hatred, such as
in destroying one’s imagined enemies. The restless
mind is very unsuitable for yoga, and one dominated
by a restless mind rarely takes it up. If they nevertheless
do so, it is often only in the hope of gaining
magical powers to vanquish their enemies.
With the second, infatuated (mudha) state of
mind, tamas is predominant. This mind is often dull,
stupefied or deluded, and infatuated with the body,
wealth, family, tribe, or nationality. Because the
tamas guna makes the mind heavy, one cannot look
further than any obvious objects of identification
such as those just mentioned.
The infatuated mind is not suitable for yoga, and
the only way it can concentrate is through intense
greed. If somebody with such a mind-set takes up
yoga, it is usually for physical gain (so that the body
looks better) or monetary gain (to be able to work
harder or achieve more).
With the third state of mind, the distracted
(vikshipta) mind, no guna is predominant. Rather,
any one of the three (rajas, tamas, or sattva) takes
over, depending on impulse. This state of mind can
also be called confused or oscillating, and it is typical
of people who identify with being “New Age.”
They see everything as being true and meaningful
and believe that “all have to live according to their
truth.” If something happens it is “meant to be,”
although possibly we were just too unfocused to
achieve a certain result.
Those dominated by the distracted mind are
opportunist agnostics — believing there are many
truths and that the one truth cannot be known.
Rather, one’s mind-set is merely adjusted according
to circumstances in order to stay comfortable. The
distracted mind has glimpses of the truth, but with
the next obstacle it is thrown off track and holds
onto another idea.
When in the grip of the distracted mind we often
hold on to beliefs, since we cannot permanently recognize
deep reality or truth. This type of mind is
unsuitable for higher yoga, such as samadhi, as it can
achieve concentration only randomly and it loses it
quickly.
The fact that yoga is a science that enables us to
directly perceive and realize the deepest layer of
reality means that the holding of beliefs is contradictory
to yogic examination. If we hold on to beliefs,
we will always superimpose them onto reality and
so never arrive at the correct conclusion. Realis -
tically speaking, most yoga students start with distracted
minds and most of one’s yogic life is spent
attempting to transform the distracted mind into the
one-pointed state.
In the fourth—one-pointed (ekagra)—state of
mind, sattva is predominant. Through yoga, the mind
is made more and more sattvic. If the state of pure
sattva is achieved, that is pure intelligence. This intelligence
is necessary to see reality as it is. According
to sutra III.55,
When the intelligence is as untainted as
consciousness, this will lead to liberation.
Somebody who is born in a state of one-pointedness
can become free after a comparatively short phase of
practice and study. This state of mind is suitable for
samadhi-based-on-an-object (samprajnata samadhi),
which is the lower type of samadhi. It is through this
type of samadhi that many of the great masters conceived
and compiled their teachings. However, the
feat should not daunt us. As the master Vijnana -
bhikshu said, “Transformation of the mind can be
gained only gradually, and not all at once.”
The last state of mind is nirodha, “suspended.” In
this state there is no predominance of any quality.
Instead, one’s mind is reabsorbed into its source,
which is nature (prakrti). Somebody in this state of
mind permanently rests in his or her true nature,
which is consciousness. The type of samadhi
achieved here is objectless samadhi (asamprajnata
samadhi), which is the higher form. The suspended
mind (nirodha chitta) is the goal of yoga. Masters
who had this type of mind conceived the
Upanishads, which are the highest scriptures. It is
because the mind does not interfere with intelligence
that nirodhas can see to the bottom of their
hearts and hear the divine truth. For this reason the
Upanishads are considered as revelation and of
divine authority.
