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Line 5: + + + + + + + + + − 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> − Line 15:
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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>
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>
=== Defining 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 (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>
अन्तःकरणभेदे
: मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे ।
The concept of Antahkarana Chatushtaya as discussed in Vedanta texts consists of Manas, Chitta, Buddhi and Ahamkara, the four elements together called as Antakarana. In Vedantasara<ref>Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)</blockquote>Chitta (referred to as Memory) is that modification of the inner organ which remembers.
=== Defining Chitta/Citta ===
=== Defining Chitta/Citta ===
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
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
* बुद्धिः । Buddhi, the Pure-Reason component is predominantly satvik and therefore the knowledge base of the person.
* बुद्धिः । Buddhi, the Pure-Reason component is predominantly satvik and therefore the knowledge base of the person.
== Trigunas and Chitta ==
== Perspectives of Chitta in Yoga Darshana ==
=== 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.
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)
चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)
== Chitta Vrttis ==
=== Chitta Vrttis ===
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" />
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 Bhumis ==
=== Chitta Bhumis ===
According to Vyasa bhashya on the Yoga Sutra (1.2) of 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 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>