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Chitta is formed from the dhatus चितीँ संज्ञाने । chiti samjnane and चितिँ स्मृत्याम्। chiti smrityam<ref>See citta at https://ashtadhyayi.com/dhatu/</ref> in the meanings of having knowledge and repetitive remembrance (or memory) of objects/subjects known.  

Chitta is formed from the dhatus चितीँ संज्ञाने । chiti samjnane and चितिँ स्मृत्याम्। chiti smrityam<ref>See citta at https://ashtadhyayi.com/dhatu/</ref> in the meanings of having knowledge and repetitive remembrance (or memory) of objects/subjects known.  

According to Shabdakalpadhruma, chitta is one of the states of the mind and includes the five Chitta Bhumis namely Kshipta, Mudha, Vikshipta, Ekagra and Niruddha.<blockquote>वेदान्तमते चित्तस्यावस्थाविशेषः । यथा । क्षिप्तं मूढं विक्षिप्तं एकाग्रं निरुद्धं इति पञ्चभूमयः ।<ref name=":0" /></blockquote>Maharshi Vyasa defines chitta as a combination of [[Trigunas (त्रिगुणाः)|trigunas]].<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>

According to Shabdakalpadhruma, chitta is one of the states of the mind and includes the five Chitta Bhumis namely Kshipta, Mudha, Vikshipta, Ekagra and Niruddha.<blockquote>वेदान्तमते चित्तस्यावस्थाविशेषः । यथा । क्षिप्तं मूढं विक्षिप्तं एकाग्रं निरुद्धं इति पञ्चभूमयः ।<ref name=":0" /></blockquote>Maharshi Vyasa defines chitta as a combination of [[Trigunas (त्रिगुणाः)|trigunas]].

=== Defining Antahkarana ===

The Absolute is characterized as ''sat'', ''chit'' and ''ananda'' in the Upanishads. The term ''chitta'' stands for the manifestation of the chit, as pure consciousness or [[Purusha (पुरुषः)|Purusha]], in the individual [[Jiva (जीवः)|Jiva]]. ''Chitta'' is the instrument through which the individual lives and evolves. The basic assumption of all systems of Indian thought is that the [[Purusha (पुरुषः)|purusha]] (according to [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]]), the Atman, the self in the individual, functions through the ''chitta'' or the Antahkarana.<ref name=":12">Kuppuswamy, B. ''Elements of Ancient Indian Psychology.'' Delhi: Konark Publishers Pvt. Ltd., 1985. 50-51</ref>

 

== Antahkarana and Chitta ==

While the basic functional understanding of chitta as a psychological element involved in memory, recollection or Smrti holds good in many places where this term is used, the way it is categorized either as a part of [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)]] or called as Antahkarana itself is a point that requires clarification. There are slight differences in nomenclature based on the text followed, however, the psychological functionality is very similar across various ancient texts.

: मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे ।  

अन्तःकरणभेदे - मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् ।...तस्य च स्मरणम् अनुसन्धानात्मक वृत्तिभेदः । चिच्छब्दे दृश्यम् । २

The concept of Antahkarana Chatushtaya as discussed in Vedanta texts consists of Manas, Chitta, Buddhi and Ahamkara, the four elements together called as Antakarana. In  Vedantasara<ref>Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)</blockquote>Chitta (referred to as Memory) is that modification of the inner organ which remembers.

Smarana or recollection as denoted by the word Chitta falls under the category of activity based on inquiry.

=== Chitta as Antahkarana ===

The Absolute is characterized as ''sat'', ''chit'' and ''ananda'' in the Upanishads. The term ''chitta'' stands for the manifestation of the chit, as pure consciousness or [[Purusha (पुरुषः)|Purusha]], in the individual [[Jiva (जीवः)|Jiva]]. ''Chitta'' is the instrument through which the individual lives and evolves. The basic assumption of all systems of Indian thought is that the [[Purusha (पुरुषः)|purusha]] (according to [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]]), the Atman, the self in the individual, functions through the ''chitta'' or the Antahkarana.<ref name=":12">Kuppuswamy, B. ''Elements of Ancient Indian Psychology.'' Delhi: Konark Publishers Pvt. Ltd., 1985. 50-51</ref>  

Maharshi Patanjali's Yoga darshana is founded on the philosophical paradigm of Sankhya darshana. Yoga defines  ''chitta'' as the subtlest form of Matter, and it constitutes of three components namely<ref name=":2" />

Maharshi Patanjali's Yoga darshana is founded on the philosophical paradigm of Sankhya darshana. Yoga defines  ''chitta'' as the subtlest form of Matter, and it constitutes three components namely

* मनस् । Manas, the thought-component is the central processor which processes the sensory information received from the Indriyas. Indriyas refer to the sensory-motor apparatus.

* मनस् । Manas, the thought-component is the central processor which processes the sensory information received from the Indriyas. Indriyas refer to the sensory-motor apparatus.

* अहंकारम् । Ahamkara, the I-component initiates the process of individualization, gives identity to the psychophysical framework of the person.

* अहंकारम् । Ahamkara, the I-component initiates the process of individualization, gives identity to the psychophysical framework of the person.

* बुद्धिः । Buddhi, the Pure-Reason component is predominantly satvik and therefore the knowledge base of the person.

* बुद्धिः । Buddhi, the Pure-Reason component is predominantly satvik and therefore the knowledge base of the person.

== Perspectives of Chitta in Yoga Darshana ==

== Perspectives of Chitta in Yoga Darshana ==

=== चित्तं त्रिगुणम्। Chitta involves trigunas ===

=== चित्तं त्रिगुणम्। Chitta involves trigunas ===