Chitta (चित्तम्)

Chitta (also citta, Samskrit: चित्तम्) is described as one of the states of mind, according to the texts of Vedanta. वेदान्तमते चित्तस्यावस्थाविशेषः । 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. 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.

Etymology

Chitta is formed from the dhatus चितीँ संज्ञाने । chiti samjnane and चितिँ स्मृत्याम्। chiti smrityam in the meanings of having knowledge and repetitive remembrance (or memory) of objects/subjects known.

According to Shabdakalpadhruma, chitta is one of the states of the mind and includes the five Chitta Bhumis namely Kshipta, Mudha, Vikshipta, Ekagra and Niruddha.

वेदान्तमते चित्तस्यावस्थाविशेषः । यथा । क्षिप्तं मूढं विक्षिप्तं एकाग्रं निरुद्धं इति पञ्चभूमयः ।

Maharshi Vyasa defines chitta as a combination of trigunas.

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

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.

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.

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

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

Chitta as Antahkarana

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, in the individual 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 (according to Samkhya), the Atman, the self in the individual, functions through the chitta or the Antahkarana.

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

• 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.
• 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.

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.

Perspectives of Chitta in Yoga Darshana

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.

चित्तं त्रिगुणम्। Chitta involves trigunas

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)

Chitta Vrttis

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.

Chitta Bhumis

According to Vyasa bhashya on the Yoga Sutra (1.2) of Patanjali, chitta can be in classified into five different states,

क्षिप्तं मूढं विक्षिप्तम् एकाग्रं निरुद्धम् इति चित्तभूमयः।

1. kshipta, a mental force which is scattered, in a state of disarray and neglect
2. mũdha, a foolish, confused and dull state
3. vikshipta, puzzled, agitated and distracted
4. ekāgra, a state of one-pointed attention, concentrated
5. 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.

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

The relation between them is as follows:

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

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

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

4. ekāgra, is when the chitta 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; 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

आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ ।

निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ ।

कदाचिद्ध्यानयुक्तं चित्तं क्षिप्ताद्विशिष्टतया विक्षिप्तभूमिका । ३ ।