We were studing about Nidra (sleep) Vritti. Nidra (sleep) Vritti gives us knowledge about the nothingness, when we get deep sound sleep we must not waste our life to have access sleep, which will start giving us sorrows, sickness, tension and so many other diseases. In Mahabharta too Vyas Muni says that to eat, to sleep, to marry and to be afraid – these are four qualities equally in human beings as well as in animals. The human being is only separated from the animals’ category if they follow the religious path which animals cannot adopt. So in the absence of religious path human beings even having the body of the man or woman, they are equal to animals. In SAAM VEDA, it is said in mantra 1826 that he who awakes early in the morning about 4’0clock and does worship, meditation and studies of holy books like Vedas, shashtras then one day Almighty God becomes his friend, which has the deepest meaning. Students and family holders used to awake in the past Satyug, Dwapur,Treta Yug early in the morning to do auspicious deeds and to discharge their duties stated in the past and holy books. We see in the Mahabharta and Valmiki Ramayan that Rishis and Munis used to awake even before 3’0clock morning for taking bath and religious deeds Vyas Muni says that Lord Krishna used to awake in the middle of night and used to do worship and yoga practise. This tradition stated in the Vedas is now not being adhered to often, which has resulted in unhappiness and early death, sickness, etc. Actually Nidra (sleep)is the mental modification but soul never got sleep.

Now we come to Smriti Vritti.

Anubhut Vishya Asampromoshah Smritti (1/11)

(Anubhuut Vishya Asampromoshaha) when experienced matter are not forgotten then this Vritti is called Smriti (memory) Vriti.

Meaning = whatever we had seen, listened and experienced about the incidents, scenes etc., in the past and those are not being forgotten and often we remember the same in our life time again then this Vritti which recollect the past experiences is called Smritti (memory) Vritti. Here Vyas Muni says that whether the Chitta remember the past experienced matters. Actually in the memory both are appeared. First, past experienced knowledge, which is to be recollect and second the matters (objectives) ie; the desire towards the experienced knowledge and its subject matter both are appeared in the memory. The reason for its rememberance is mental affections ie; the desire towards the experienced merriment again and again. The experienced knowledge and attachment towards the materialistic world generates the form on the chitta about the matter and its knowledge both. Therefore whatever knowledge we get sense ie eye, ear, nose, tongue and skin that makes effect on our Chitta, which comes in our memory again and again. For example-suddenly our memory recollects mango. Here theshape of mango is the shape which we had seen in the past. Apart from the shape of mango the second knowledge is about the sweetness and healthiness of the mango. Both the situations will be recollected at one time. So the shape of mango and the quality (sweetness, etc.) of the mango which both are produced on the Chitta, these are the forms, effects of the mango which had been effected on the Chitta when we saw and used mango in the past. So in this case the shape and the qualities of the mango previously made the effect on the Chitta and afterwards these effects are raised on the Chitta and generated both the memory of the already experienced shape of mango and its qualities on the Chitta.