We are studying about Smritti (memory) Vritti. When we have seen any matter in the past and gained knowledge through five organs of perception as said before, then the effect of the matter is built and remains on the Chitta. And when we do not forget the matter or incident etc; then this Vritti (subsistence /modification) is called Smritti Vritti. In this situation memory is based on the preach of the Vedas, Shashtras, Holy books, Holy words of Rishi /Muni /Yogi and so other pious deeds then this Vritti (subsistence) is called Aklishta Vritti which gives merriment peace and never gives sorrows etc. But on the other hand if we remember the past incidents based on materialistic articles, sorrows, hatred and bad deeds of worldly affairs/then this Vritti is called Klishta Vritti, which always gives sorrows, repentance, problems, tension, etc.

Vyas Muni says in this matter that here two things act. First is the mind, which gains the knowledge and second is the memory of the subject matter. In the Smritti (memory) Vritti both the subject matter and the memory of the subject matter are generated. There are two kinds of this Smritti. First is, when in the dream we see the incidents or matters of awoken time ie; whatever we saw when we awoke and this memory we see in the dream. It means we remember all this in the dream it is called “Bhavitas martavya Smritti” in Yoga Shashtra. And when we remember in the awoken stage the memory of the incidents, which we had seen in the dream then this is called “Abhavitasmartavya Smritti”. These all Smrittis(memories) are experienced based on the Pramaan, Viparyaya, Viklapa, Nidra and Smrittis Vrittis (subsistence /modification). These Vrittis (modifications) are due to attachment, hatred/aversion and affection and are painful. When we experience the materialistic merriment and we are desirous of getting the same time and again then this is called Raag (Attachment). This may be in case of eating Rasagula etc; or ornaments, sexual attachment etc. If we have experienced sorrows, pains, sickness etc; from anybody else and when the same man or the articles or the situation from which we experienced the sorrows arise and thus we feel anger. Then this is called Duesh (hatred /aversion). Affection is due to Avidya (False knowledge). This is the duty (religion) for everybody to restrain all these Vrittis (Modification/Subsistences) to enable to get peace, happy life and Salvation, even this is the target of the human being to restrain the said Vrittis. Because in the Yoga Shashtra the Samadhi (Salvation) is called when an aspirant becomes able to restrain/stop all these five Vrittis of Chitta (Modification of mind). When an aspirant is able to stop the said Vrittis, then he first attains Asampragyat Yoga and thereafter Sampragyat Yoga (final liberation). Mostly the people remains in touch with these Vrittis and listen the preach which becomes of no use. Actually we have to listen first and in second attempt we must do the religious deeds/practise by which we become able to stop the said Vrittis. Mere listening the stories or description of any Shaloka will not help human being. Samkhya Shashtra especially says-

Na Shravanmatrat -tat Sidhihi [2 /3]

Means mere listening the preach will not serve the purpose. So Yoga Shashtra tells the method to help us to stop the Vrittis.

“Abhayaas Vairaagyabhyaam Tannirodhaha ” [1/12]

Meaning = by doing practice and becoming an ascetic the said five Vrittis are restrained. We get Sampragyat and Asampragyat Samadhi only when we became able to restrain the Vrittis. Therefore practise and asceticism must do together. But in the life the first requirement is asceticism in the absence of which nobody is able to practise Yoga philosophy. It is said ,”Satyam Brahm Jagat Mithya” means only God is Everlasting, Omnipresent and Omniscient whereas the whole world is destroyable including our human bodies. Everybody we see the death, but hardly anybody feels that he should remember God or accept true path or must do Yoga Practise etc. Mostly we became attached with the worldly affairs. Actually this is due to the merriment we get from the five organs of perceptions, mind and five bodily organs like mouth etc. Due to this merriment we remains effective in affection, attachment etc; with the result we do not leave this merriment and it most requirement of the asceticism is forgotten.

Ved Mandir