चित्त

Chitta

citta

mind-fieldThe whole field of mind, with its thoughts, memories and latent impressions.

Editorial overview

In simple words

Chitta is the whole 'mind-stuff' — thoughts, feelings, memories and deep habits. Yoga's aim is to let this field become still and clear, like a lake without waves.

What is it?

Patanjali defines yoga as the stilling of the fluctuations (vritti) of chitta. For Yoga, chitta comprises intellect, ego and mind together, and holds latent impressions (samskaras) that give rise to new thoughts and habits. Vedanta sometimes uses chitta more narrowly for memory. The Gita's image of a lamp in a windless place describes a steadied mind.

Scholar’s note

The five vrittis (valid cognition, error, conceptualisation, sleep, memory) and the five levels of the mind (scattered, dull, distracted, one-pointed, restrained) in Vyasa's commentary are central. In Buddhist usage citta is mind or heart generally, with cetasikas (mental factors). Yogacara speaks of mind-only (cittamatra).

How its meaning differs

Editorial overview

Each tradition in its own terms. None is ranked.

Yoga (Patanjala)

Chitta is the mind-field whose fluctuations are to be stilled; its purification allows the seer to shine alone.

Vedanta

Chitta is one function of the inner instrument, often associated with memory and recollection.

Buddhist philosophy

Citta is mind itself, arising moment by moment with mental factors; its cultivation is the aim of meditation.

Yogacara

The world as experienced is structured by mind (cittamatra); a storehouse consciousness carries karmic seeds.

Where it appears in the Gita

Full text available

6.18

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।

वशमें किया हुआ चित्त जिस कालमें अपने स्वरूपमें ही स्थित हो जाता है (और) (स्वयं) सम्पूर्ण पदार्थोंसे नि:स्पृह (हो जाता है), उस कालमें (वह) योगी है— ऐसा कहा जाता है।

6.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।

जैसे स्पन्दनरहित वायुके स्थानमें स्थित दीपककी लौ चेष्टारहित हो जाती है, योगका अभ्यास करते हुए वशमें किये हुए चित्तवाले योगीके चित्तकी वैसी ही उपमा कही गयी है।

6.20

यत्रोपरमते चित्तं निरुद्धं योगसेवया।

योगका सेवन करनेसे जिस अवस्थामें निरुद्ध चित्त उपराम हो जाता है तथा जिस अवस्थामें (स्वयं) अपने-आपसे अपने-आपको देखता हुआ अपने-आपमें ही सन्तुष्ट हो जाता है।

12.9

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्।

अगर (तू) मनको मुझमें अचलभावसे स्थिर (अर्पण) करनेमें अपनेको समर्थ नहीं मानता, तो हे धनंजय! अभ्यासयोगके द्वारा (तू) मेरी प्राप्तिकी इच्छा कर।