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Line 44: − + − 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" />+ − + − + + + + + + + + + + + + + + + + + + + + Line 60:
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→चित्तवृत्तयः Chitta Vrttis
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 ==
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>
=== Chittavrtti nirodha ===
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" />
== चित्तभूमयः। Chitta Bhumis ==
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
# विपर्यय॥ Viparyaya - incorrect knowledge
# विकल्प॥ Vikalpa - fantasy or imagination
# निद्रा॥ Nidra - the object of void-ness
# स्मृतिः॥ Smrti - recollection or memory
== चित्तवृत्तिनिरोधः ॥ Chittavrtti nirodha ==
The five vrttis as seen above are the cause of sukha, dukha and moha. Sukha leads to raga, dukha leads to dvesha, moha leads to Avidya klesha. Hence all the chittavrttis have to be dissolved. When the Chitta comes in contact with vishayas, the associated samskaras or vasanas arise in it, which creates the vrttis or waves of thoughts of various kinds in the mind. The transformed mind propels a person to react to the vishayas. When these thoughts are not able to manifest into actions in the external world, then they result into kama, krodha, lobha, moha, mada, matsarya or the shadripus in a person. They are called antahshatru (invisible internal enemies). When this flow of chittavrttis is absorbed into the chitta it is called chittavrtti nirodha; this can be achieved by vairagya (dispassion) and abhyasa (practice).<ref name=":3" />
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 ==
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>
# '''निरुद्धम्॥''' '''niruddha''', where everything is restrained, controlled
# '''निरुद्धम्॥''' '''niruddha''', where everything is restrained, controlled
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