By Dr. Ashis Das
One of the most frequently quoted—and least carefully understood—definitions of yoga appears in the opening chapter of the Yoga Sutras of Patanjali:
Yogaḥ citta-vṛtti-nirodhaḥ
Yoga is the settling of the fluctuations of the mind.
This sutra is often interpreted as a call to silence thought, suppress emotion, or achieve a permanently calm mental state. When yoga or meditation does not produce this experience, practitioners may feel they are “doing it wrong.”
Yet classical yoga never promised a silent mind. It promised freedom from identification with mental activity. Modern neuroscience, interestingly, helps clarify this distinction—without redefining yoga in scientific terms.
Stillness Is Not the Absence of Thought
In yogic philosophy, citta refers to the field of mind that includes thoughts, memories, emotions, and impressions. Vṛttis are its movements or fluctuations. Nirodhaḥ does not mean destruction or elimination, but cessation of compulsive dominance.
The aim is not to stop thoughts from arising. It is to no longer be carried away by them.
Traditional commentaries describe this as a shift in relationship: thoughts may still appear, but they lose their authority. Awareness becomes stable enough to observe without being absorbed.
This is a subtle but crucial point—one often lost when meditation is framed as relaxation or mental control.
What Neuroscience Can (and Cannot) Add
Neuroscience does not define yoga, but it does help explain why this shift feels the way it does.
Research summarized by the National Institutes of Health indicates that many meditation practices influence networks in the brain involved in self-referential thinking, emotional reactivity, and attention regulation
One of these networks, often called the default mode network (DMN), becomes active when the mind is absorbed in self-story, rumination, and mental replay. During meditation, DMN activity may decrease—not because thoughts disappear, but because attention is no longer fused with them.
From a yogic perspective, this maps closely to nirodhaḥ:
not silence, but disentanglement.
The mind continues to function. Identity loosens.
Why Trying to “Stop Thoughts” Often Backfires
Many sincere practitioners approach meditation with effort and expectation: I should be calmer. My mind should be quiet.
Ironically, this effort can increase agitation.
Neuroscience offers a simple explanation: when attention is applied with pressure, the nervous system interprets it as a demand. This activates stress circuits rather than settling them.
Yoga philosophy anticipated this long ago. Patañjali pairs abhyāsa (practice) with vairāgya (non-attachment or dispassion). Effort alone is insufficient; it must be balanced with release of grasping.
Stillness arises not from force, but from allowing attention to stabilize naturally.
Stillness as Stability, Not Passivity
In classical yoga, stillness is an active condition. It reflects clarity and steadiness, not dullness or withdrawal.
A settled mind:
- perceives more accurately
- reacts less impulsively
- recovers more quickly from disturbance
Modern research on attention regulation echoes this: stability allows flexibility. When attention is trained, the nervous system becomes less reactive—not because stimuli vanish, but because responses are no longer automatic.
This is why authentic meditation practice often leads not to detachment from life, but to greater engagement with balance.
Why This Matters for Teachers and Practitioners
Misunderstanding citta-vṛtti-nirodhaḥ creates unnecessary struggle—especially for students who are new, sensitive, or already under stress.
When meditation is framed as:
- “empty the mind,” or
- “be calm,” or
- “transcend thought,”
students may judge their experience harshly or push themselves prematurely.
A more accurate teaching emphasizes:
- noticing fluctuation without judgment
- returning gently to a chosen anchor
- recognizing awareness as distinct from content
This protects practitioners and preserves the integrity of the tradition.
The Yogic View of Progress
Yoga philosophy measures progress not by how quiet the mind becomes, but by how quickly it returns to steadiness.
Moments of distraction are not failure. They are part of training.
Over time, the practitioner experiences:
- less identification with passing states
- greater discernment (viveka)
- increasing ease in attention
Neuroscience would describe this as improved regulation. Yoga describes it as freedom.
The languages differ. The insight converges.
Stillness in Daily Life
Importantly, nirodhaḥ is not confined to seated meditation.
In classical yoga, a settled mind expresses itself through:
- ethical clarity
- measured action
- steadiness in relationship
- presence amid responsibility
Stillness is portable. It travels with the practitioner into action.
This is why yoga ultimately points not toward escape, but toward integration.
A Meeting Point, Not a Merger
It is tempting to say that neuroscience “proves” yoga. It does not—and it does not need to.
Yoga is a complete inner science with its own methods and aims. Neuroscience simply offers a complementary lens that helps modern practitioners understand why these ancient insights feel so precise.
When used respectfully, science does not replace philosophy. It clarifies experience.
Returning to the Sutra
Yogaḥ citta-vṛtti-nirodhaḥ is not an instruction to silence the mind. It is an invitation to discover what remains when the mind no longer dictates identity.
That discovery unfolds gradually—through practice, patience, and discernment.
Stillness is not something to achieve.
It is something that reveals itself when grasping relaxes.
And that truth, articulated centuries ago, continues to guide practitioners today—quietly, reliably, and without urgency.
Disclaimer: The information provided in this article is for educational purposes only and is not intended to replace the advice of your healthcare provider. Always consult your healthcare provider before beginning any new exercise program, including yoga, especially if you have a pre-existing medical condition. While every effort has been made to ensure the accuracy of the information presented, the author and publisher cannot be held responsible for any errors or omissions or for any consequences resulting from the use of this information.
About the Author: Dr. Ashis Das is a physician with a Doctorate in Public Health from the University of London. He is a certified yoga teacher and passionate about social transformation through effective preventive, promotive, and curative practices. Dr. Das has taught yoga to children, adults, and seniors across four continents, blending yoga, yoga therapy, Ayurveda, and music therapy. He has collaborated with global agencies like WHO, Unicef, and the World Bank, assisting several countries in experimenting with innovative health solutions. Dr. Das generates and synthesizes scientific evidence on yoga and related practices for health and well-being, and has published more than 100 scientific articles and reports. He can be followed on Facebook and LinkedIn.
