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

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.11</ref>

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>

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.

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.11</ref>

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.<blockquote>वेदान्तमते चित्तस्यावस्थाविशेषः । यथा । क्षिप्तं मूढं विक्षिप्तं एकाग्रं निरुद्धं इति पञ्चभूमयः ।<ref name=":0" /></blockquote>Maharshi Vyasa defines chitta as a combination of [[Trigunas (त्रिगुणाः)|trigunas]].<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>

== Etymology ==

=== Defining Chitta/Citta ===

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 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>

 

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 three components namely

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.<blockquote>वेदान्तमते चित्तस्यावस्थाविशेषः । यथा । क्षिप्तं मूढं विक्षिप्तं एकाग्रं निरुद्धं इति पञ्चभूमयः ।<ref name=":0" /></blockquote>Maharshi Vyasa defines chitta as a combination of [[Trigunas (त्रिगुणाः)|trigunas]].<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>Maharshi Patanjali's Yoga darshana is founded on the philosophical paradigm of Sankhya darshana. Yoga defines  chitta as the subtlest form Matter, and constituting of three vehicles 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.

* the thought-vehicle (Manas)

* the I-vehicle (Ahamkara) and

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.<ref name=":12" />

* the Pure-Reason vehicle (Buddhi)

== Chitta Bhumis ==

== Chitta Bhumis ==