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Chitta (also citta, Samskrit: चित्तम्) is described as one of the states of mind, according to the texts of Vedanta. वेदान्तमते चित्तस्यावस्थाविशेषः ।<ref name=":0">Shabdakalpadhruma (See text [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AD%E0%A5%82%E0%A4%95%E0%A4%B2%E0%A4%83 भूमिका])</ref> Maharshi Patanjali in his Yoga Sutras uses the word "chitta" in a broad sense, that can be considered to represent the whole of psyche or mind as referred in modern psychology.<ref name=":1">Jayasheela, S. and Salagame, Kiran Kumar. ''Triguņa and chitta bhũmike in Yoga practitioners''. Indian Journal of Positive Psychology, 2018, 9(1), 33-37</ref> However, the term citta should not be understood to mean only the mind. Citta has three components: mind (manas), intelligence (buddhi) and ego (ahankara) which combine into one composite whole.<ref name=":2">Iyengar, B.K.S. (1993). ''Light on the yoga sutras of Patanjali''. London: Harper Collins Publishers London. pp.11</ref>  

Chitta (also citta, Samskrit: चित्तम्) is described as one of the states of mind, according to the texts of Vedanta. वेदान्तमते चित्तस्यावस्थाविशेषः ।<ref name=":0">Shabdakalpadhruma (See text [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AD%E0%A5%82%E0%A4%95%E0%A4%B2%E0%A4%83 भूमिका])</ref> Maharshi Patanjali in his Yoga Sutras uses the word "chitta" in a broad sense, that can be considered to represent the whole of psyche or mind as referred in modern psychology.<ref name=":1">Jayasheela, S. and Salagame, Kiran Kumar. ''Triguņa and chitta bhũmike in Yoga practitioners''. Indian Journal of Positive Psychology, 2018, 9(1), 33-37</ref> However, the term citta should not be understood to mean only the mind. Citta has three components: mind (manas), intelligence (buddhi) and ego (ahankara) which combine into one composite whole.<ref name=":2">Iyengar, B.K.S. (1993). ''Light on the yoga sutras of Patanjali''. London: Harper Collins Publishers London. pp.10-15</ref>  

== Etymology ==

== Etymology ==

== Antahkarana and Chitta ==

== 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.

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.

=== Chitta as a part of Antahkarana ===

=== Chitta as a part of Antahkarana ===

In Vachaspatyam we find that chitta is one of the four components/vritti (or activity) of the inner organ or instrument called Antahkarana. Here it is mentioned as an agent in recollection or smriti.<ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref>

 

In Vachaspatyam we find that chitta is one of the four components/vritti (or activity) of the inner organ or instrument called [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|Antahkarana]]. Here it is mentioned as an agent in recollection or smriti.<ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref>

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

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

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

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

=== Chitta as Antahkarana ===

=== Chitta as Antahkarana ===

Maharshi Patanjali's Yoga darshana is founded on the philosophical paradigm of Sankhya darshana. Samkhya 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 of three components namely<ref name=":2" />

 

* 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.

In this approach, all the mental processes are due to the chitta and they are termed as chitta vrittis; here chitta is equated to the mind. When the ''self'' (Purusha) is freed from the chitta, it will resume its normal and original state of being pure consciousness, and is a mere witness. So the main task of Yoga system is chitta vritti nirodha, restriction of the modification of the mind (Yoga. Sutr. 1.2). This self can be free from the bonds of Prkriti only when it is free from mental modifications.

In Patanjali's Yoga Sutras, there is no explicit mention of Buddhi. Chitta mentioned here is the same as Buddhi of Samkhya philosophy.<ref name=":3">Certificate Course in Yoga by IGNOU ([http://egyankosh.ac.in//handle/123456789/59740 Unit 14])</ref> According to Kuppuswamy, Yoga differs from Samkhya in placing the three internal organs of Samkhya, under one concept, namely, ''chitta''. In this approach, all the mental processes are due to the chitta and they are termed as chitta vrittis; here chitta is equated to the mind. When the ''self'' (Purusha) is freed from the chitta, it will resume its normal and original state of being pure consciousness, and is a mere witness. So the main task of Yoga system is chitta vritti nirodha, restriction of the modification of the mind (Yoga. Sutr. 1.2). This self can be free from the bonds of Prkriti only when it is free from mental modifications.<ref name=":12" />

 

 

 

 

'''Prakhya (प्रख्या)''' is Sattva guna aspect of chitta and is characterized by wisdom and illumination.

One may note that Samkhya system calls the buddhi, ahamkara and manas as antahkarana, the inner organ in contrast to the five sense organs and organs of action which are external organs or bahyakarana. Yoga differs in placing the three internal organs of Samkhya, under one concept, namely, ''chitta''.

'''Pravrtti (प्रवृत्ति)''' is Rajo guna aspect of chitta characterized by activity or action (kriyasheelatva)

'''Sthiti (स्थिति)''' is the Tamoguna aspect of chitta characterized by inertness or inaction.

Citta is the individual counterpart of mahat, the universal consciousness. It is the seat of the intelligence that sprouts from conscience, antahkarana, the organ of virtue and religious knowledge.

The state of equilibrium (samyavastha) when all the gunas are in the right proportions (neither less nor more) it is called Prakriti. When the equilibrium of gunas is disturbed Srshti or creation is initiated. Prakrti undergoes the first major transformation resulting in Mahat tattva, also called as Buddhi or Chitta created as a result of increase in Sattva guna. Rest of the evolutes or tattvas are described as per the Samkhya philosophy.<ref name=":3" />

As seen earlier, Maharshi Vyasa in his Yogasutra bhashya mentions that Chitta is of the nature of Trigunas, sattva, rajas and tamas.

चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)

Due to the movements of the gunas, the mind is said to possess the nature of changing quickly as described by Vyasa - चलं च गुणवृत्तम् इति क्षिप्रपरिणामि चित्तम् उक्तम्। (Yoga. Sutr. 2.15 Vyas. Bhas)<ref name=":4" />

Chitta is always characterized by vritti, modification, not only in the wakeful state (jagrat avastha), but also in dream (svapna) and even in deep sleep (sushupta) states. So man is aware of the modifications or the vrittis alone and not of the Self. Again it is the same chitta, being an instrument prevents man from realizing the self; it is a hinderance that can be overcome. It is also recognized that it is the only instrument through which self-realization is possible. Hence, restraining the chitta vrittis  is the foremost task of a Yoga sadhaka.<ref name=":12" />

Chitta is always characterized by vritti, modification, not only in the wakeful state (jagrat avastha), but also in dream (svapna) and even in deep sleep (sushupta) states. So man is aware of the modifications or the vrittis alone and not of the Self. Again it is the same chitta, being an instrument prevents man from realizing the self; it is a hinderance that can be overcome. It is also recognized that it is the only instrument through which self-realization is possible. Hence, restraining the chitta vrittis  is the foremost task of a Yoga sadhaka.<ref name=":12" />

=== Chitta Bhumis ===

=== चित्तभूमयः। Chitta Bhumis ===

According to Vyasa bhashya on the Yoga Sutra (1.2) of Patanjali, chitta can be in classified into five different states,<ref name=":1" /><ref>Iyengar, B.K.S. (1993). ''Light on the yoga sutras of Patanjali''. London: Harper Collins Publishers London. pp.186</ref>

According to Vyasa bhashya on the Yoga Sutra (1.2) of Patanjali, chitta can be in classified into five different states,<ref name=":1" /><ref>Iyengar, B.K.S. (1993). ''Light on the yoga sutras of Patanjali''. London: Harper Collins Publishers London. pp.186</ref>

# '''niruddha''', where everything is restrained, controlled

# '''niruddha''', where everything is restrained, controlled

These states of mind partake of many physical and psychological characteristics and they are determined by the trigunas - satva, rajas, and tamas. The mind is possessed of the three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>The relation between them is as follows:  

These states of mind partake of many physical and psychological characteristics and they are determined by the trigunas - satva, rajas, and tamas. The mind is possessed of these three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>The relation between the trigunas and chitta is as follows:<ref name=":2" /><ref name=":1" />

1. kshipta, is when the mind is distracted by rajasic impulses

1. kshipta, is when the mind is distracted by rajasic impulses. In this wandering state mind is distracted by the worldly objects and is extremely unsteady.

2. mũdha, is when it remains inert, as in sleep, on account of tamas;

2. mũdha, is when it remains inert, as in deep sleep, on account of tamas. Mind remains in a forgetful state of inertia. 

3. vikshipta, is when the distraction alternates with tranquility caused by satva

3. vikshipta, is when the distraction alternates with tranquility caused by satva. This state is different from the wandering state of kshipta, where relatively steady states of the mind are present in vikshipta.

4. ekāgra, is when the chitta stripped of rajasic and tamasic propensities and attains to one-pointedness as a result of the sātvic trait.  

4. ekāgra, is when the chitta is stripped of rajasic and tamasic propensities and attains to one-pointedness as a result of the sātvic trait.  

5. niruddha is when all modifications remain totally restrained and abide by potencies (Iyengar, 1993<ref name=":2" />; Subramanian, 2008).

5. niruddha is when all modifications remain totally restrained and exist only as potencies (Iyengar, 1993<ref name=":2" />; Subramanian, 2008).

 

Although the concept of chitta bhumike was contributed by Vyāsa, over a period of time various philosophers, practitioners, experts and scholars have given different explanations and interpretations. They have noted that practice of Yoga system of Patanjali essentially involves a change in the chitta bhũmike, the state of mind, and it is only when a person is predominantly characterized by a vikshipta state of mind he/she will be drawn towards spirituality.

According to Vedanta, the various chitta bhumis are as follows

According to Vedanta, the various chitta bhumis are as follows

: आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ ।  

: आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ ।  

: निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ ।  

: निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ ।  

: कदाचिद्ध्यानयुक्तं चित्तं क्षिप्ताद्विशिष्टतया विक्षिप्तभूमिका । ३ ।<ref name=":0" />

: कदाचिद्ध्यानयुक्तं चित्तं क्षिप्ताद्विशिष्टतया विक्षिप्तभूमिका । ३ ।<ref name=":0" />

== References ==

== References ==

[[Category:Yoga]]

[[Category:Yoga]]

[[Category:Vedanta]]

[[Category:Vedanta]]