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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.10-15</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 ==

== व्युतपत्तिः ॥ Etymology ==

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.  

The state in which a human mind resides in any particular moment is called as Chitta vritti or the modification of the mind. Chitta transforms into many forms and has infinite modifications. It has no shape and takes the shape of the Vishaya or object that it comes into contact with. This Vishayakaarata (becoming like Vishaya) is called as Vrtti.<ref name=":3" /> In Advaita Vedanta, we find an explanation about the mind (or Antahkarana) issuing out of the sense organs, goes to the object perceived by the sense organ and is modified into the form of the object (say a pot). This very modification is called a state or Vrtti.<ref name=":02">Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 15-16</ref>  

The state in which a human mind resides in any particular moment is called as Chitta vritti or the modification of the mind. Chitta transforms into many forms and has infinite modifications. It has no shape and takes the shape of the Vishaya or object that it comes into contact with. This Vishayakaarata (becoming like Vishaya) is called as Vrtti.<ref name=":3" /> In Advaita Vedanta, we find an explanation about the mind (or Antahkarana) issuing out of the sense organs, goes to the object perceived by the sense organ and is modified into the form of the object (say a pot). This very modification is called a state or Vrtti.<ref name=":02">Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 15-16</ref>  

Vrtti (singular वृत्तिः) literally means "wave," and refers to all elements that can affect the mutable Chitta. In terms of mind, it involves thoughts and with reference to the body it refers to the diseases and changes formed by ageing. Vrttis are the transformations and modifications in response to external stimuli, in the form of waves. Vrttis are formed from Samskaras or impressions on the mind and viceversa, and this is a perpetual cycle.<ref name=":3" />  

Vrtti (singular वृत्तिः) literally means "wave," and refers to all elements that can affect the mutable Chitta. In terms of mind, it involves thoughts and with reference to the body it refers to the diseases and changes formed by ageing. Vrttis are the transformations and modifications in response to external stimuli, in the form of waves. Vrttis are formed from Samskaras or impressions on the mind and viceversa, and this is a perpetual cycle.<ref name=":3" /><blockquote>वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5) </blockquote>The gross and subtle thought patterns (Vrttis) can be classified into five categories, and can be either of Klishta (afflictive or accompanied by Pancha Kleshas and cause sufferings) or Aklishta (non-afflictive or not accompanied by Kleshas and cause happiness) nature. Both these kinds of vrttis recur in the lifetime of an individual in varying magnitudes causing sadness and happiness to a person.  <blockquote>प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६ ॥ (Yoga. Sutr. 1.6) </blockquote>The five vrttis of chitta are  

 

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5)  

 

The gross and subtle thought patterns (Vrttis) can be classified into five categories, and can be either of Klishta (afflictive or accompanied by Pancha Kleshas and cause sufferings) or Aklishta (non-afflictive or not accompanied by Kleshas and cause happiness) nature. Both these kinds of vrttis recur in the lifetime of an individual in varying magnitudes causing sadness and happiness to a person.   

 

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६ ॥ (Yoga. Sutr. 1.6)  

 

The five vrttis of chitta are  

# प्रमाण ॥ Pramana - knowing correctly  

# प्रमाण ॥ Pramana - knowing correctly  

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 vrttis  is the foremost task of a Yoga sadhaka.<ref name=":12" />

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 vrttis  is the foremost task of a Yoga sadhaka.<ref name=":12" />

== चित्तभूमयः॥Chitta Bhumis ==

== 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> 

Chitta Bhumi (चित्तभूमिः) means the different stages of Chitta during a Sadhaka's lifetime. In different people we find different aspects of Chitta. There are five [[Chitta Bhumis (चित्तभूमयः)]] or five states of the Chitta or mind as elaborated in Patanjali's Yoga Sutras. They are<ref name=":2" />

 

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

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

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

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

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

[[File:Chitta_Bhumis.png|alt=|frameless|625x625px]]

== Chitta Vikshepa ==

 

The nine obstacles (antarayah) in the path of attaining samadhi, as per Yoga sutras, are known as [[Chitta Vikshepa (चित्तविक्षेपाः)]]. <blockquote>व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास् तेऽन्तरायाः ॥ १.३० ॥ (Yoga. Sutr. 1.30)</blockquote>They are

 

 

=== क्षिप्तं ॥ Kshipta ===

 

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 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" /> 

 

 

Due to sattvaguna, sometimes the Chitta attains stability. There is some realization that life is full of sorrows, and leads to bhakti towards Ishvara. But since the Chitta is still vacillating, when sensual pleasures manifest, it loses that stability again. Seen mostly in the virtuous people and Yoga sadhakas who are beginning their sadhana, this state is considered superior to Mudha and Kshipta avasthas.<ref name=":3" />

 

 

Rajoguna and Tamoguna are in a suppressed state. Sattvika vritti being predominant the Sadhaka's mind remains engaged with complete concentration on one subject. When all kinds of external or bahyavrittis cease, the aabhyantara vrittis or internal vrittis persist, the Chitta remains in the state of Ekagra. Yogasadhaka attains the vastu viveka, to realize the true nature of the objects. His kleshas diminish, so do the vasanas (samskaras) and sakama karmas (activities performed with desire for karmaphala). This state of mind is called as Samprajnata samadhi. The Yogi is left with smriti or memory as a remnant in this bhumi.<ref name=":3" />

 

 

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" />

 

 

 

== पञ्चभूमयः ॥ Chitta Bhumis in Vedanta ==

: 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.  

 

 

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

# आलस्यम् (Alasya) - Desire for rest due to heaviness in the mind and body resulting in bringing about laziness

# भ्रान्तिदर्शनम् (Bhranti darshana) - Erroneous perception of objects, confusion between what is truth and what is not, having wrong knowledge

# अलब्धभूमिकत्वम् (Alabdha-bhumikatva) - Not achieving the state of samadhi.

# अनवस्थितत्वम् (Anavasthitva) - Inability of mind to be permanently established in samadhi after attaining it.

These nine obstacles distract the mind from being one-pointed and are enemies to [[Sadhana (साधनम्)|Sadhana]]. These obstacles arise with the existence of Vrttis of the mind, hence cessation of the Vrttis the obstacles disappear.  

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. Kshipta and mũdha states of mind are materialistically oriented and a person who is predominated by inertness and distractions will not have any inclination towards practicing yoga as a way of life. <ref name=":1" />

== References ==

== References ==

[[Category:Yoga]]

[[Category:Yoga]]

[[Category:Vedanta]]

[[Category:Vedanta]]