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=== 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" />

[[File:Chitta_Bhumis.png|alt=|frameless|601x601px]]

[[File:Chitta_Bhumis.png|alt=|frameless|601x601px]]

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" />  

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 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>

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.

The relation between the trigunas and chitta is as follows:<ref name=":2" /><ref name=":1" />

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

 

It is the state of mind which is always involved in things that cause agitation and anxiety and is involved in worldly affairs and sensuous enjoyment. Its movement towards the objects is very sharp and man is mainly inspired by the outward objects and experiences a mixture of pleasure and pain. Chitta is always in the pursuit of happiness and any amount of dwelling in the vishayas (shabda, sparsha, roopa, rasa, gandha) of the Jnanendriyas will not satiate the desires.<ref name=":3" />

 

Mũdha, is when chitta remains inert, as in deep sleep, on account of tamas. Mind remains in a forgetful state of inertia. 

 

Chitta is involved in the things that make one dull and dense the mind. Krodha, kaama, lobha, moha, mada and matsarya are the vices that arise in this state. Chitta is unable to take proper decisions and choices, as the discriminatory power is lost. In this state chitta is filled with Vrittis like sleep, laziness, procrastination etc. Additionally, the person indulges in prohibitive actions that are not to be performed according to the various traditional texts.   

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.  

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.  

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

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

: 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" />

: 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" />

The chitta engaged in Asuric (having asuric) qualities, pleasures, worldly ways not living as per the shastric (injunctions), and in sensual propensities is said to be in Kshipta avastha. That chitta caught in sleep, laziness and lassitude is said to be in Mudha avastha. When the chitta has the qualities opposite to those in Kshipta yet sometimes being in the state of Dhyana is said to be Vikshipta. In the states of Kshipta and Mudha there is no doubt that chitta will be in samadhi state, but in the Vikshipta state chitta definitely experiences some periods of Samadhi. The Samadhi state is verily present in the other two Bhumis, viz., Ekagra and Niruddha. Ekagra is when the mind is illumined with yatartha jnana, destroys grief, loosens the bonds of karma and takes the person to the state of that yoga leading to Niruddha. Niruddha is when the chitta is totally restrained from outward influences and the engages in samprajnata samadhi.   

The chitta engaged in Asuric (having asuric) qualities, pleasures, worldly ways not living as per the shastric (injunctions), and in sensual propensities is said to be in Kshipta avastha.  

 

That chitta caught in sleep, laziness and lassitude is said to be in Mudha avastha.  

 

When the chitta has the qualities opposite to those in Kshipta yet sometimes being in the state of Dhyana is said to be Vikshipta.  

 

In the states of Kshipta and Mudha there is no doubt that chitta will not reach samadhi state, but in the Vikshipta state chitta definitely experiences some periods of Samadhi.  

 

The Samadhi state is verily present in the other two Bhumis, viz., Ekagra and Niruddha. Ekagra is when the mind is illumined with yatartha jnana, destroys grief, loosens the bonds of karma and takes the person to the state of that yoga leading to Niruddha.  

 

Niruddha is when the chitta is totally restrained from outward influences and the engages in samprajnata samadhi.   

=== Chittabhumi based personality ===

=== Chittabhumi based personality ===