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 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>

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 name=":5">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" />

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

'''Prakhya (प्रख्या)''' - प्रख्यारूपं हि चित्तं सत्त्वम् ।<ref name=":5" /> Prakhya is Sattva guna aspect of chitta and is characterized by wisdom and illumination.

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

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

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" />

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" />

=== चित्तवृत्तयः  Chitta Vrttis ===

== चित्तवृत्तयः  Chitta Vrttis ==

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" />

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

=== Chittavrtti nirodha ===

=== Chittavrtti nirodha ===

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>   

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।<ref name=":5" />

# '''क्षिप्तं ॥''' '''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

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

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

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.

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.

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" />

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" />

=== Mudha ===

=== मूढं ॥ Mudha ===

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

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.   

Chitta is involved in the things that make one dull and dense the mind due to Tamoguna predominence. 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, pramada etc. Additionally, the person indulges in prohibitive actions that are not to be performed according to the various traditional texts. This state is considered better than Kshipta as it is less disturbed than Kshipta state.<ref name=":3" />  

 

 

 

 

 

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.  

Due to the continuous and intense practice of Tapa, Svadhyaya and Dhyana, the vrittis of the chitta, in a Yogasadhaka, completely cease and what remains is the Yadartha jnana or Pure knowledge from Samprajnata samadhi remains as a samskara in this state. In [[Samadhi (समाधिः)|Asamprajnata]] samadhi the vrittis dissolve and the smriti of Samprajnata samadhi also cease and the Yogi attains the highest state of Niruddha. Such is the state of Siddha yogis. <ref name=":3" />

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.

Chitta returns to the Moola Prakriti or its original state in two conditions:<ref name=":3" />

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

# In a Jivanmukta, when he attains Moksha.  

# At the time of Pralaya, Chitta returns to the Moola Prakriti, however, when the creation starts, Chitta manifests again.

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" />