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Chitta Bhumi (Samskrit: चित्तभूमिः) refers to the stage of Chitta in the life of a Sadhaka. There are five chitta bhumis or five stages of chitta or mind, according to Yogasutras of Patanjali.
According to Vyasa bhashya on the Yoga Sutra (1.2) of Maharshi Patanjali, chitta can be in classified into five different states,[1][2]
क्षिप्तं मूढं विक्षिप्तम् एकाग्रं निरुद्धम् इति चित्तभूमयः।[3]
- क्षिप्तं ॥ kshipta, a mental force which is scattered, in a state of disarray and neglect
- मूढं ॥ mũdha, a foolish, confused and dull state
- विक्षिप्तम् ॥ vikshipta, puzzled, agitated and distracted
- एकाग्रं ॥ ekāgra, a state of one-pointed attention, concentrated
- निरुद्धम्॥ niruddha, where everything is restrained, controlled
Chitta and Chitta-Bhumis According to the Samadhi and Sadhana Pada of Patanjali’s Yoga Sutras
In Patanjali’s Yoga Sutras, the concept of chitta (mind or consciousness) and its varying states (chitta-bhumis) are fundamental to understanding the practice of yoga. The Samadhi Pada (Chapter 1) and the Sadhana Pada (Chapter 2) delve deeply into the nature of chitta, its fluctuations, and the paths to mastering it. By controlling the chitta, practitioners can achieve higher states of awareness and ultimately liberation (kaivalya). This article explores the nature of chitta, its states (chitta-bhumis), and their significance in the context of samadhi (meditative absorption) and sadhana (spiritual practice).
1. Introduction
Patanjali’s Yoga Sutras provides a systematic framework for understanding the nature of the mind (chitta) and its role in spiritual growth. The first chapter (Samadhi Pada) focuses on attaining mastery over the fluctuations of the mind, while the second chapter (Sadhana Pada) outlines the methods for purification and discipline necessary for such mastery. Together, they highlight the importance of understanding chitta and its states to progress on the path of yoga.
2. Nature of Chitta
2.1 Components of Chitta
In Patanjali’s framework, chitta refers to the mind in its totality and comprises three components:
- Manas: The thinking mind responsible for sensory input and processing.
- Buddhi: The intellect or discriminative faculty that makes decisions.
- Ahamkara: The ego, which identifies with experiences and creates a sense of individuality.
These components interact to form the mind’s response to external and internal stimuli.
2.2 Relationship Between Chitta and Purusha
- Chitta: The mind, influenced by Prakriti (nature), is dynamic and subject to fluctuations (vrittis).
- Purusha: The eternal, unchanging consciousness that observes chitta. The goal of yoga is to quiet chitta so that it reflects the true nature of Purusha without distortion, like a still and clear lake reflecting an undisturbed image.
3. Chitta-Bhumis (States of the Mind)
Patanjali describes five states of chitta in the Yoga Sutras. These states are known as chitta-bhumis and represent the levels of control or disturbance in the mind:
3.1 Kshipta (Distracted State)
- Nature: The mind is restless and scattered, jumping from one thought to another without focus.
- Examples: Anxiety, excessive worry, and an inability to concentrate.
- Challenge: In this state, yoga is nearly impossible as the mind lacks stability.
3.2 Mudha (Dull State)
- Nature: The mind is lethargic, deluded, or overcome by ignorance.
- Examples: Apathy, depression, or confusion.
- Challenge: This state is dominated by tamas (inertia) and requires effort to overcome.
3.3 Vikshipta (Partially Focused State)
- Nature: The mind alternates between focus and distraction.
- Examples: Periods of concentration interrupted by unrelated thoughts.
- Challenge: This is a transitional state, and consistency in practice is needed to stabilize the mind.
3.4 Ekagra (Focused State)
- Nature: The mind is concentrated on a single object or thought, achieving clarity and stillness.
- Examples: Meditation or deep focus in any activity.
- Achievement: This state is a prerequisite for higher meditative states like samadhi.
3.5 Niruddha (Mastered State)
- Nature: The fluctuations of the mind are fully controlled, and the mind is silent.
- Examples: Advanced states of meditation where chitta reflects Purusha without distortion.
- Significance: This is the state of liberation and self-realization.
4. Chitta in the Context of Samadhi Pada
4.1 Mastery Over Chitta-Vrittis
Sutra 1.2 defines yoga as the cessation of mental fluctuations (chitta-vrittis). These fluctuations are categorized as:
- Pramana (Valid Cognition): Accurate perceptions and judgments.
- Viparyaya (Misconception): Incorrect beliefs or perceptions.
- Vikalpa (Imagination): Constructs of the mind without basis in reality.
- Nidra (Sleep): A state of unconsciousness but with residual mental activity.
- Smriti (Memory): Impressions and recollections of past experiences.
Mastering these fluctuations requires consistent effort and detachment.
4.2 Role of Abhyasa and Vairagya
- Abhyasa (Practice): Repeated efforts to focus and stabilize the mind.
- Vairagya (Detachment): Letting go of desires and attachments that disturb the mind. Vyasa’s commentary emphasizes these two as complementary practices for achieving control over chitta.
5. Chitta in the Context of Sadhana Pada
5.1 Purification of Chitta Through Ashtanga Yoga
The Eightfold Path (Ashtanga Yoga) is the practical framework provided in the Sadhana Pada for purifying and mastering chitta:
- Yama (Ethical Restraints): Cultivate harmony with others.
- Niyama (Personal Discipline): Foster inner purity and self-discipline.
- Asana (Postures): Prepare the body for meditative stability.
- Pranayama (Breath Control): Regulate energy and calm the mind.
- Pratyahara (Sense Withdrawal): Turn the senses inward.
- Dharana (Concentration): Fix the mind on one object.
- Dhyana (Meditation): Achieve sustained focus and awareness.
- Samadhi (Absorption): Merge with the object of meditation.
5.2 Overcoming Obstacles
Patanjali identifies nine obstacles (antarayas) that disturb chitta:
- Illness
- Mental lethargy
- Doubt
- Carelessness
- Laziness
- Sensuality
- False perception
- Failure to attain concentration
- Instability
He also offers techniques such as cultivating opposite thoughts (pratipaksha bhavana) to counteract negative tendencies.
6. Relevance of Chitta-Bhumis in Modern Practice
6.1 Managing Mental States in Contemporary Life
Awareness of chitta-bhumis helps individuals recognize their mental state and adopt appropriate practices to improve focus, resilience, and emotional well-being.
6.2 Practical Applications
- Kshipta and Mudha: Use asanas and pranayama to energize and stabilize the mind.
- Vikshipta: Cultivate consistency in meditation to transition toward ekagra.
- Ekagra and Niruddha: Deepen meditation practices for spiritual growth and self-realization.
7. Conclusion
The concept of chitta and its states, as elucidated in the Samadhi Pada and Sadhana Pada, is central to Patanjali’s yoga philosophy. By understanding and mastering the fluctuations of chitta, practitioners can progress through the chitta-bhumis to achieve higher states of awareness and liberation. In the modern world, these teachings offer practical tools for navigating mental challenges and fostering holistic well-being.
8. References
- Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali.
- Satchidananda, Swami. *The Yoga Sutras of Patanjali: Commentary on
the Raja Yoga Sutras*.
3. Desikachar, T.K.V. The Heart of Yoga: Developing a Personal Practice.
4. Mohan, A.G. Yoga for Body, Breath, and Mind.
5. Vyasa’s Commentary on the Yoga Sutras.
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