Chitta (चित्तम्) - Revision history

Fordharma: /* Chitta Vikshepa */

2023-03-04T16:55:43Z

Chitta Vikshepa

Fordharma: /* Chitta Vikshepa */

2023-03-04T16:31:09Z

Chitta Vikshepa

Fordharma: /* Chittabhumi based Personality */

2023-03-04T11:39:42Z

Chittabhumi based Personality

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Fordharma: /* चित्तवृत्तयः Chitta Vrttis */

2023-03-02T17:48:00Z

चित्तवृत्तयः Chitta Vrttis

Fordharma: /* चित्तभूमयः। Chitta Bhumis */ added content

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Fordharma: /* चित्तभूमयः। Chitta Bhumis */

2023-02-28T09:29:46Z

चित्तभूमयः। Chitta Bhumis

Fordharma: /* चित्तभूमयः। Chitta Bhumis */

2023-02-28T08:51:50Z

चित्तभूमयः। Chitta Bhumis

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2023-02-28T08:50:03Z

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Fordharma: /* चित्तभूमयः। Chitta Bhumis */

2023-02-24T09:41:18Z

चित्तभूमयः। Chitta Bhumis

Fordharma: /* Perspectives of Chitta in Yoga Darshana */

2023-02-23T17:09:05Z

Perspectives of Chitta in Yoga Darshana

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 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>
-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" /><blockquote>वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5) </blockquote>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.  <blockquote>प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६ ॥ (Yoga. Sutr. 1.6) </blockquote>The five vrttis of chitta are
+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" /><blockquote>वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5) </blockquote>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.<ref name=":3" />  <blockquote>प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६ ॥ (Yoga. Sutr. 1.6) </blockquote>The five vrttis of chitta are
 # प्रमाण ॥ Pramana - knowing correctly
@@ Line 54: / Line 54: @@
 # निद्रा॥ Nidra - the object of void-ness
 # स्मृतिः॥ Smrti - recollection or memory
 == चित्तवृत्तिनिरोधः ॥ Chittavrtti nirodha ==
@@ Line 68: / Line 79: @@
 # '''निरुद्धम्॥''' '''niruddha''', where everything is restrained, controlled
-== Chitta Vikshepa ==
+== चित्तविक्षेपाः ॥ Chitta Vikshepa ==
 The nine obstacles (antarayah) in the path of attaining samadhi, as per Yoga sutras, are known as [[Chitta Vikshepa (चित्तविक्षेपाः)]]. <blockquote>व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास् तेऽन्तरायाः ॥ १.३० ॥ (Yoga. Sutr. 1.30)<ref name=":4" /></blockquote>They are<ref name=":3" />

@@ Line 69: / Line 69: @@
 == Chitta Vikshepa ==
-The nine obstacles (antarayah) in the path of attaining samadhi, as per Yoga sutras, are known as [[Chitta Vikshepa (चित्तविक्षेपाः)]]. <blockquote>व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास् तेऽन्तरायाः ॥ १.३० ॥ (Yoga. Sutr. 1.30)</blockquote>They are
+The nine obstacles (antarayah) in the path of attaining samadhi, as per Yoga sutras, are known as [[Chitta Vikshepa (चित्तविक्षेपाः)]]. <blockquote>व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास् तेऽन्तरायाः ॥ १.३० ॥ (Yoga. Sutr. 1.30)<ref name=":4" /></blockquote>They are<ref name=":3" />
-# व्याधिः (Vyadhi) - Disease such as fever, due to disquilibrium of various constituent elements of the body
+# व्याधिः ॥ Vyadhi - Disease such as fever, due to disquilibrium of various constituent elements of the body
-# स्त्यानम् (Styana) - Dislike of the mind for Abhyasa of yogic elements
+# स्त्यानम् ॥ Styana - Dislike of the mind for Abhyasa of yogic elements
-# संशय (Samshaya) - Doubtfulness, indecisiveness
+# संशय ॥ Samshaya - Doubtfulness, indecisiveness
-# प्रमादः (Pramada) - Negligence in pursuing Abhyasa of Samadhi even after having the potential to do so
+# प्रमादः ॥ Pramada - Negligence in pursuing Abhyasa of Samadhi even after having the potential to do so
-# आलस्यम् (Alasya) - Desire for rest due to heaviness in the mind and body resulting in bringing about laziness
+# आलस्यम् ॥ Alasya - Desire for rest due to heaviness in the mind and body resulting in bringing about laziness
-# अविरतिः (Avirati) - Having a desire to indulge in worldly enjoyments
+# अविरतिः ॥ Avirati - Having a desire to indulge in worldly enjoyments
-# भ्रान्तिदर्शनम् (Bhranti darshana) - Erroneous perception of objects, confusion between what is truth and what is not, having wrong knowledge
+# भ्रान्तिदर्शनम् ॥ Bhranti darshana - Erroneous perception of objects, confusion between what is truth and what is not, having wrong knowledge
-# अलब्धभूमिकत्वम् (Alabdha-bhumikatva) - Not achieving the state of samadhi.
+# अलब्धभूमिकत्वम् ॥ Alabdha-bhumikatva - Not achieving the state of samadhi.
-# अनवस्थितत्वम् (Anavasthitva) - Inability of mind to be permanently established in samadhi after attaining it.
+# अनवस्थितत्वम् ॥ Anavasthitva - Inability of mind to be permanently established in samadhi after attaining it.
-These nine obstacles distract the mind from being one-pointed and are enemies to [[Sadhana (साधनम्)|Sadhana]]. These obstacles arise with the existence of Vrttis of the mind, hence cessation of the Vrttis the obstacles disappear.
+These nine obstacles distract the mind from being one-pointed and are enemies to [[Sadhana (साधनम्)|Sadhana]]. These obstacles arise with the existence of Vrttis of the mind, hence cessation of the Vrttis the obstacles disappear. While these nine obstructions prevent a Sadhaka to reach his goal of Atyantika Dukkhanivrtti, there are five more problems, called the five Sahabhuvas or associates to these nine obstacles. They can also be termed as symptoms of the obstacles. The nine vikshepas may or may not be observed but the five sahabhuvas are easily marked by a person's behaviour.  <blockquote>दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥ १.३१ ॥ (Yoga. Sutr. 1.31)<ref name=":4" /> </blockquote>Maharshi Patanjali mentions the five sahabhuvas as<ref name=":3" />
 == References ==
 [[Category:Yoga]]
 [[Category:Vedanta]]

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 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 ==
-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" />
+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)
 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>
@@ Line 60: / Line 79: @@
 # '''निरुद्धम्॥''' '''niruddha''', where everything is restrained, controlled
-[[File:Chitta_Bhumis.png|alt=|frameless|601x601px]]
+[[File:Chitta_Bhumis.png|alt=|frameless|625x625px]]

@@ Line 32: / Line 32: @@
 === चित्तं त्रिगुणम्। Chitta is trigunas ===
 As seen earlier, Maharshi Vyasa in his Yogasutra bhashya mentions that Chitta is of the nature of  a ratio of Trigunas.<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)<ref name=":4">Yogasutras with Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF_(%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8D) योगसूत्राणि (भाष्यसहितम्)])</ref>
 प्रकाशशीलं सत्त्वम्। क्रियाशीलं रजः स्थितिशीलं तम इति। </blockquote>Chitta or mind is possessed of the three qualities (in a disproportionate combination), hence called trigunatmika, showing as it does the nature of illumination (sattva), activity (rajas) and inertia (tamas).<ref name=":3" />
@@ Line 64: / Line 64: @@
 [[File:Chitta_Bhumis.png|alt=|frameless|601x601px]]
-These states of mind partake of many physical and psychological characteristics and they are determined by the trigunas - satva, rajas, and tamas. Since there are many shades of each of the gunas, chitta itself defines itself differently in different people. The mind is possessed of these three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>The relation between the trigunas and chitta is as follows:<ref name=":2" /><ref name=":1" />
+These states of mind partake of many physical and psychological characteristics and they are determined by the trigunas - satva, rajas, and tamas. Since there are many shades of each of the gunas, chitta defines itself differently in different people. The mind is possessed of these three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>
-. kshipta, is when the mind is distracted by rajasic impulses. In this wandering state mind is distracted by the worldly objects and is extremely unsteady.
+=== Kshipta ===
-. mũdha, is when it remains inert, as in deep sleep, on account of tamas. Mind remains in a forgetful state of inertia.
+Kshipta, is when the mind is distracted by rajasic impulses. In this wandering state mind is distracted by the worldly objects and is extremely unsteady.
 . vikshipta, is when the distraction alternates with tranquility caused by satva. This state is different from the wandering state of kshipta, where relatively steady states of the mind are present.
@@ Line 78: / Line 86: @@
 According to Vedanta, the various chitta bhumis are described as follows
 : आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ । निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ । कदाचिद्ध्यानयुक्तं चित्तं क्षिप्ताद्विशिष्टतया विक्षिप्तभूमिका । ३ । तत्र क्षिप्त-मूढयोः समाधित्वशङ्कैव नास्ति विक्षिप्ते तु समाधित्वशङ्का तदितरत् भूमिद्बयं समाधिः । एकाग्रे मनसि सम्भूतमर्थं प्रद्योतयति क्षिणोति च क्लेशान् कर्म्मबन्धनानि श्लथयति निरोधमभिमुखीकरोतीति सः प्रज्ञातो योग एकाग्र-भूमिका । ४ । सर्व्ववृत्तिनिरोधरूपा संप्रज्ञात-समाधिर्निरुद्धभूमिका । ५ । इति वेदान्तसंज्ञा-निरूपणग्रन्थः ॥<ref name=":0" />
-The chitta engaged in Asuric (having asuric) qualities, pleasures, worldly ways not living as per the shastric (injunctions), and in sensual propensities is said to be in Kshipta avastha. That chitta caught in sleep, laziness and lassitude is said to be in Mudha avastha. When the chitta has the qualities opposite to those in Kshipta yet sometimes being in the state of Dhyana is said to be Vikshipta. In the states of Kshipta and Mudha there is no doubt that chitta will be in samadhi state, but in the Vikshipta state chitta definitely experiences some periods of Samadhi. The Samadhi state is verily present in the other two Bhumis, viz., Ekagra and Niruddha. Ekagra is when the mind is illumined with yatartha jnana, destroys grief, loosens the bonds of karma and takes the person to the state of that yoga leading to Niruddha. Niruddha is when the chitta is totally restrained from outward influences and the engages in samprajnata samadhi.
+The chitta engaged in Asuric (having asuric) qualities, pleasures, worldly ways not living as per the shastric (injunctions), and in sensual propensities is said to be in Kshipta avastha.
 === Chittabhumi based personality ===

@@ Line 52: / Line 52: @@
 == 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>
@@ Line 62: / Line 61: @@
 # '''एकाग्रं ॥ ekāgra''', a state of one-pointed attention, concentrated
 # '''निरुद्धम्॥''' '''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. Since there are many shades of each of the gunas, chitta itself defines itself differently in different people. The mind is possessed of these three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>The relation between the trigunas and chitta is as follows:<ref name=":2" /><ref name=":1" />

@@ Line 16: / Line 16: @@
 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>
-In Vachaspatyam we find that chitta is one of the four components/vritti (or activity) of the inner organ or instrument called [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|Antahkarana]]. Here it is mentioned as an agent in recollection or smriti.<ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref>
+In Vachaspatyam we find that chitta is one of the four components/vritti (or activity) of the inner organ or instrument called [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|Antahkarana]]. Here it is mentioned as an agent of recollection or smriti.<ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref>
 अन्तःकरणभेदे - मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् ।...तस्य च स्मरणम् अनुसन्धानात्मक वृत्तिभेदः । चिच्छब्दे दृश्यम् ।
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 === चित्तं त्रिगुणम्। Chitta is trigunas ===
 As seen earlier, Maharshi Vyasa in his Yogasutra bhashya mentions that Chitta is of the nature of  a ratio of Trigunas.<blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)<ref name=":4">Yogasutras with Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF_(%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8D) योगसूत्राणि (भाष्यसहितम्)])</ref>
 प्रकाशशीलं सत्त्वम्। क्रियाशीलं रजः स्थितिशीलं तम इति। </blockquote>Chitta or mind is possessed of the three qualities (in a disproportionate combination), hence called trigunatmika, showing as it does the nature of illumination (sattva), activity (rajas) and inertia (tamas).<ref name=":3" />
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 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" />
-=== चित्तभूमयः। Chitta Bhumis ===
+=== Chittavrtti nirodha ===
 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>
 क्षिप्तं मूढं विक्षिप्तम् एकाग्रं निरुद्धम् इति चित्तभूमयः।
-# '''kshipta''', a mental force which is scattered, in a state of disarray and neglect
+# '''क्षिप्तं ॥''' '''kshipta''', a mental force which is scattered, in a state of disarray and neglect
-# '''mũdha''', a foolish, confused and dull state
+# '''मूढं ॥''' '''mũdha''', a foolish, confused and dull state
-# '''vikshipta''', puzzled, agitated and distracted
+# '''विक्षिप्तम् ॥''' '''vikshipta''', puzzled, agitated and distracted
-# '''ekāgra''', a state of one-pointed attention, concentrated
+# '''एकाग्रं ॥ ekāgra''', a state of one-pointed attention, concentrated
-# '''niruddha''', where everything is restrained, controlled
+# '''निरुद्धम्॥''' '''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 these three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>The relation between the trigunas and chitta is as follows:<ref name=":2" /><ref name=":1" />
+These states of mind partake of many physical and psychological characteristics and they are determined by the trigunas - satva, rajas, and tamas. Since there are many shades of each of the gunas, chitta itself defines itself differently in different people. The mind is possessed of these three qualities, showing as it does the nature of illumination, activity and inertia.<ref>Prasada, Rama. tran. ''Patanjali's Yoga Sutras, with the commentary of Vyasa and the gloss of Vachaspati Misra''. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1998. p 5-6</ref><blockquote>चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात् त्रिगुणम्। (Vyas. Bhas. on Yoga. Sutr. 1.2)</blockquote>The relation between the trigunas and chitta is as follows:<ref name=":2" /><ref name=":1" />
 . kshipta, is when the mind is distracted by rajasic impulses. In this wandering state mind is distracted by the worldly objects and is extremely unsteady.
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 . mũdha, is when it remains inert, as in deep sleep, on account of tamas. Mind remains in a forgetful state of inertia.
-. vikshipta, is when the distraction alternates with tranquility caused by satva. This state is different from the wandering state of kshipta, where relatively steady states of the mind are present in vikshipta.
+. vikshipta, is when the distraction alternates with tranquility caused by satva. This state is different from the wandering state of kshipta, where relatively steady states of the mind are present.
 . ekāgra, is when the chitta is stripped of rajasic and tamasic propensities and attains to one-pointedness as a result of the sātvic trait.
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 . niruddha is when all modifications remain totally restrained and exist only as potencies (Iyengar, 1993<ref name=":2" />; Subramanian, 2008).
-According to Vedanta, the various chitta bhumis are as follows
+According to Vedanta, the various chitta bhumis are described as follows
-: आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ ।
+: आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्त्तमानं चित्तं क्षिप्तभूमिका । १ । निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ । कदाचिद्ध्यानयुक्तं चित्तं क्षिप्ताद्विशिष्टतया विक्षिप्तभूमिका । ३ । तत्र क्षिप्त-मूढयोः समाधित्वशङ्कैव नास्ति विक्षिप्ते तु समाधित्वशङ्का तदितरत् भूमिद्बयं समाधिः । एकाग्रे मनसि सम्भूतमर्थं प्रद्योतयति क्षिणोति च क्लेशान् कर्म्मबन्धनानि श्लथयति निरोधमभिमुखीकरोतीति सः प्रज्ञातो योग एकाग्र-भूमिका । ४ । सर्व्ववृत्तिनिरोधरूपा संप्रज्ञात-समाधिर्निरुद्धभूमिका । ५ । इति वेदान्तसंज्ञा-निरूपणग्रन्थः ॥<ref name=":0" />
-: निद्रातन्द्रादिग्रस्तं चित्तं मूढभूमिका । २ ।
+The chitta engaged in Asuric (having asuric) qualities, pleasures, worldly ways not living as per the shastric (injunctions), and in sensual propensities is said to be in Kshipta avastha. That chitta caught in sleep, laziness and lassitude is said to be in Mudha avastha. When the chitta has the qualities opposite to those in Kshipta yet sometimes being in the state of Dhyana is said to be Vikshipta. In the states of Kshipta and Mudha there is no doubt that chitta will be in samadhi state, but in the Vikshipta state chitta definitely experiences some periods of Samadhi. The Samadhi state is verily present in the other two Bhumis, viz., Ekagra and Niruddha. Ekagra is when the mind is illumined with yatartha jnana, destroys grief, loosens the bonds of karma and takes the person to the state of that yoga leading to Niruddha. Niruddha is when the chitta is totally restrained from outward influences and the engages in samprajnata samadhi.
 === Chittabhumi based personality ===