Changes

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>

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>

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>

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 of 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 ।  

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

=== चित्तं त्रिगुणम्। Chitta is trigunas ===

=== चित्तं त्रिगुणम्। Chitta is trigunas ===

As seen earlier, Maharshi Vyasa in his Yogasutra bhashya mentions that Chitta is of the nature of  a ratio of Trigunas.<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)<ref name=":4">Yogasutras with Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF_(%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8D) योगसूत्राणि (भाष्यसहितम्)])</ref>

As seen earlier, Maharshi Vyasa in his Yogasutra bhashya mentions that Chitta is of the nature of  a ratio of Trigunas.<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)<ref name=":4">Yogasutras with Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF_(%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8D) योगसूत्राणि (भाष्यसहितम्)])</ref>  

प्रकाशशीलं सत्त्वम्। क्रियाशीलं रजः स्थितिशीलं तम इति। </blockquote>Chitta or mind is possessed of the three qualities (in a disproportionate combination), hence called trigunatmika, showing as it does the nature of illumination (sattva), activity (rajas) and inertia (tamas).<ref name=":3" />

प्रकाशशीलं सत्त्वम्। क्रियाशीलं रजः स्थितिशीलं तम इति। </blockquote>Chitta or mind is possessed of the three qualities (in a disproportionate combination), hence called trigunatmika, showing as it does the nature of illumination (sattva), activity (rajas) and inertia (tamas).<ref name=":3" />

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" />

=== चित्तभूमयः। Chitta Bhumis ===

=== Chittavrtti nirodha ===

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>

 

== चित्तभूमयः। Chitta Bhumis ==

According to Vyasa bhashya on the Yoga Sutra (1.2) of Maharshi 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>  

क्षिप्तं मूढं विक्षिप्तम् एकाग्रं निरुद्धम् इति चित्तभूमयः।  

क्षिप्तं मूढं विक्षिप्तम् एकाग्रं निरुद्धम् इति चित्तभूमयः।  

# '''kshipta''', a mental force which is scattered, in a state of disarray and neglect

# '''क्षिप्तं ॥''' '''kshipta''', a mental force which is scattered, in a state of disarray and neglect

# '''mũdha''', a foolish, confused and dull state

# '''मूढं ॥''' '''mũdha''', a foolish, confused and dull state

# '''vikshipta''', puzzled, agitated and distracted

# '''विक्षिप्तम् ॥''' '''vikshipta''', puzzled, agitated and distracted

# '''ekāgra''', a state of one-pointed attention, concentrated

# '''एकाग्रं ॥ ekāgra''', a state of one-pointed attention, concentrated

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

# '''निरुद्धम्॥''' '''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 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" />  

These states of mind partake of many physical and psychological characteristics and they are determined by the trigunas - satva, rajas, and tamas. Since there are many shades of each of the gunas, chitta itself defines itself differently in different people. 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. In this wandering state mind is distracted by the worldly objects and is extremely unsteady.

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 deep sleep, on account of tamas. Mind remains in a forgetful state of inertia.   

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. This state is different from the wandering state of kshipta, where relatively steady states of the mind are present in vikshipta.  

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.  

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.  

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 exist only as 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).

According to Vedanta, the various chitta bhumis are as follows

According to Vedanta, the various chitta bhumis are described as follows

: आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ ।  

: आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ । निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ । कदाचिद्ध्यानयुक्तं चित्तं क्षिप्ताद्विशिष्टतया विक्षिप्तभूमिका । ३ । तत्र क्षिप्त-मूढयोः समाधित्वशङ्कैव नास्ति विक्षिप्ते तु समाधित्वशङ्का तदितरत् भूमिद्बयं समाधिः । एकाग्रे मनसि सम्भूतमर्थं प्रद्योतयति क्षिणोति च क्लेशान् कर्म्मबन्धनानि श्लथयति निरोधमभिमुखीकरोतीति सः प्रज्ञातो योग एकाग्र-भूमिका । ४ । सर्व्ववृत्तिनिरोधरूपा संप्रज्ञात-समाधिर्निरुद्धभूमिका । ५ । इति वेदान्तसंज्ञा-निरूपणग्रन्थः ॥<ref name=":0" />

: निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ ।  

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

=== Chittabhumi based personality ===

=== Chittabhumi based personality ===