चित्तम् - Citta
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Blog author Jayaraman Mahadevan
चित्तम् - Citta
Etymology
चित्+क्त = चित्तम्
cit+kta = cittam
· The root word is cit. The meaning of the root is saṃjñāna[1] - which means to perceive, to think etc.
· The suffix is kta – it is used to indicate the instrumentality. This is based on the description in the Sanskrit-Sanskrit dictionary – (Śabda)kalpadruma[2]
Hence the derivate statement for the word Citta is - चेतयति अनेन इति चित्तम् - cetayati anena iti cittam – that by which one knows.
Lexicon
The following is the entry on Citta in the amarakośa -
चित्तं तु चेतो हृदयं स्वान्तं हृन्मानसं मनः
cittaṃ tu ceto hṛdayaṃ svāntaṃ hṛnmānasaṃ manaḥ (1.4.31.2)
citta, cetas, hṛdaya, svānta, hṛt, mānasa and manas are all synonyms.
Textual occurrences
Yogasūtra
Citta is one of the terms that is found used pervasively in this text. In all the four chapters in 20 sūtras the term Citta is directly used. A chapter-wise analysis is presented below -
Pāda 1 – Four Sūtras - 2,30,33, 37 - mention the term citta – In these Sūtra - cittavṛttinirodha(2) (cessation of activities of the mind as the definition of yoga), citavikṣepas(30) (distractions of the mind), citaprasādana (means to attain pleasant and calm state of the mind) by maitrī and other bhāvanās(33) and focusing the mind on dispassionate sages(37) are discussed.
Pāda 2 – 1 Sūtra 54 - that defines pratyāhāra - withdrawal of the senses from their respective objects and making the senses follow the citta is described.
Pāda 3 – 7 Sūtras - 1,9,11, 12, 19, 34,3 mention the term Citta. In the definition of dhāraṇā (1), in describing the three citta pariṇāmas (changes in the mind) during nirodha, samādhi and ekāgratā (9,11,12) the term citta is found to be used. Further, in the Sūtras (19,34,38) that describe the Siddhis - paracittajñāna (knowing other mind), cittasaṁvit (understanding the mind), paraśarīrāveśa(entering into other’s body) we find the usage of the term Citta.
Pāda 4 – 9 Sūtras 4,5,15-18, 21, 23, 26 – use the term Citta. Nirmāṇacittas – the creation of multiple minds to attain experience in multiple bodies created by Yogic powers and nāyaka-citta (this term is coined by the commentaries) – one citta that manages the multiple cittas - are discussed (4,5). Later we find discussions on
· how the world outside the mind (citta) is separate and real (15),
· how there cannot be one mind that just imagines the existence of the world (do deny substantial existence of the world) (16),
· how again, the world is real outside – as only when the citta gets in touch with respective objects they are known and when not in touch they are not known (and exist outside independently) (17),
· how the consciousness observes all the action of the mind (18),
· the infinite regress and other problems that will result if one denies the existence of consciousness and argues that there is a mind-monitoring-mind (21),
· the unique nature of the mind – being connected both with the subject and the object(23)
· and the nature of the mind that turns kaivalya-wards on clearly understanding the nature of the consciousness (26).
The unique compound terms that have citta as a component in this text are worth noting. They include - citavikṣepa, citaprasādana , paracittajñāna, cittasaṁvit, nirmāṇacitta and so on.
Bhagavadgītā
There are 12
occurrences of the term Citta in this text. The details are as follows –
Chapter 4 – 1 verse - verse 21 - The expression yatacittātmā (the one who has restrained the mind) is found here.
Chapter 6 – 6 verses - verses 10,12,14,18,19,20. Here also the expression yatacitta is found in the verses 10,12,19. Expressions such as Maccitta (14) ( a mind that is devoted to me – the Supreme being), viniyataṁ cittam (18) (the mind that is regulated), nirudham cittam (the mind the activities of which is totally restrained) (20) are also found in this chapter.
Chapter 10 – 1 verse - Verse 9 - Here also the term Maccitta is used.
Chapter 12 - 1 verse - Verse 9 – here the mere word Citta is used where – Śrī Kṛṣṇa provides various means to steadily fix the citta. Those means include - abhyāsa, karmaphalatyāga etc
Chapter 13 - 1 verse - Verse 9 – samacittatva – equanimity of the mind is mentioned here
Chapter 16 - 1 verse - verse 16 – anekacitavibhrānta is the expression found here – which is demoniac quality – where a persons is deluded by varied thoughts.
Chapter 18 – 2 verses - verses 57, 58 – in both the verses the word maccitta is used – indicating the surrendering the mind to the divinity/supreme being.
As can be observed the maximum of 6 occurrences of the term is found in the 6th chapter – Dhyānyoga connected to the mind. The other expressions and coinages are also very instructive with regard to the understanding of nature of citta which is central to the practice of Yoga.
Haṭhayogapradīpikā
There are 19 references to the use of the term Citta in this text. These numerous references to Citta in this text quells the notion that Haṭha is force and is connected with forcing the body to various complex postures. It is also to be noted that the number of references to citta in this text is almost equal to the number of references to Citta in Yogasutra(20). Thus this is also establishes Haṭha a discipline that is equally concerned with the mind. The details of distribution of references and their context are as follows -
Chapter 1 - 1 reference - Verse 32 - … चित्तविश्रान्तिकारकम्… cittaviśrāntikārakam - here we find reference to śavāsana leading to relaxation of the Citta.
Chapter 2 – 4 references – verses 2, 40, 68, 77 –
· The very famous expression – that - the Citta is agitated if the breath is agitated - cale vāte calaṁ cittaṁ (2) is found here.
· A similar meaning but a not so oft quoted expression as the previous is found later in the chapter - यावद् बद्धो मरुद्देहे यावच्चित्तं निराकुलम् - yāvad baddho maruddehe yāvaccittaṁ nirākulam (40).
· The next reference in this chapter is in connection to how the practice of bhrāmarī leads to play of bliss in citta - चित्ते जाता कदाचिदानन्दलीला- citte jātā kadācidānandalīlā (68) .
· The final reference to Citta in this chapter is an injunction - to not think anything at the end of Kumbhaka in the practice of prāṇāyama - कुम्भकप्राणरोधान्ते कुर्याच्चित्तं निराश्रयम् - kumbhakaprāṇarodhānte kuryāccittaṁ nirāśrayam (77)
Chapter 3 – 3 references - verses 3,41,90.
· The first reference is about how the mind is rendered free from objects (of thoughts) on the awakening of kuṇḍalī- तदा चित्तं निरालम्बं … tadā cittaṁ nirālambaṁ …(3).
· The next reference explains how the mind moves in the space in between the eyebrows during the practice of khecarīmudrā - चित्तं चरति खे यस्मात् … cittaṁ carati khe yasmāt …(41).
· The final reference from this chapter indicates that the preservation of sexual energy in human beings is dependent on the Citta. This is stated in the context of the practice of vajrolī चित्तायत्तं नृणां शुक्रं…- cittāyattaṁ nṛṇāṁ śukraṁ …(90)
Chapter 4 – 11 references - Verses 14, 22, 37, 38, 75, 77, 82, 90, 98, 105, 110.
· The first reference in this chapter is about how prāṇa enters suṣumnā if the mind attain equipoise चित्ते समत्वमापन्ने वायौ व्रजति मध्यमे - citte samatvamāpanne vāyau vrajati madhyame (14).
· The next reference indicates that - for the existence of citta there are two causes – vāsanā and prāṇa हेतुद्वयं तु चित्तस्य वासना च समीरणः hetudvayaṃ tu cittasya vāsanā ca samīraṇaḥ - (22).
· The subsequent reference of citta is found in the definition of the śāmbhavimudrā – where the citta and prāṇa are to be merged in an inner object – अन्तर्लक्ष्यविलीनचित्तपवनः…antarlakṣyavilīnacittapavanah…(37).
· This reference describes that though the method of practice of khecarīmudrā and śāmbhavimudrā may vary but the outcome of both practices are same as that reaching a state of bliss in the citta - भवेत् चित्तलयानन्दः … bhavet cittalayānandaḥ …(38 ).
· This reference details the outcome of nādānusandhāna where a yogi transcends the bliss that is generated in the mind and attains bliss arising out of the natural conscious state - चित्तानन्दं तदा जित्वा सहजानन्दसम्भवः cittānandaṁ tadā jitvā sahajānandasambhavaḥ (75).
· Attainment of oneness of citta with the consciousness is described here on reaching in the niṣpatti stage of nādānusandhāna where the prāṇa reaches the place in between the eye brows piercing the Rudragranthi - एकीभूतं तदा चित्तं…ekībhūtaṁ tadā cittaṁ…(77)
· A second method of nādānusandhāna is described in this verse – the ears are to be closed with the thumbs and the practitioners should focus the citta on the sound that is heard within - तत्र चित्तं स्थिरीकुर्यात् यावत् tatra cittaṁ sthirīkuryāt yāvat (82).
· This is a general verse on nādānusandhāna indicates that when the citta is attached to nāda it becomes free from attachment to the objects of the senses - नादासक्तं तथा चित्तं विषयान् न हि काङ्क्षते nādāsaktaṁ tathā cittaṁ viṣayān na hi kāṅkṣate (90).
· This verse states that the citta that is initiated into Nāda gets dissolved with Nāda, indicating the powerful nature of the practice of Nādānusandhāna नादे प्रवर्तितं चित्तं नादेन सह लीयते - nāde pravartitaṁ cittaṁ nādena saha līyate (98).
· This verse again glorifies the virtue of regular practice of Nādānusandhāna which leads to the dissolution of the citta and prāṇa into the blemishless consciousness - निरञ्जने विलीयेते निश्चितं चित्तमारुतौ - nirañjane vilīyete niścitaṁ cittamārutau (105).
· This is verse describes the state of the citta which has reach the state of samādhi . It is stated that in this state - the citta is neither asleep nor awake and neither does it remember nor does it forget चित्तं न सुप्तं नोजाग्रत्-स्मृतिविस्मृतिवर्जितम् - cittaṁ na suptaṁ nojāgrat-smṛtivismṛtivarjitam (110)
Observations
Thus with the rich inputs and insights in all the three texts considered it becomes very evident that in all types of Yoga be it patañjala yoga, karma-bhakti-jñāna-dhyāna Yogas of the Gītā or Haṭhayoga – Citta is central to Yoga.
It is to be noted that just one term Citta which denotes the mind was explored. As indicated in the amarakośa reference above, if the occurrences of synonyms of citta such as - cetas, hṛdaya, svānta, hṛt, mānasa and manas are explored - in all the three texts the inputs and insights will be even more numerous.
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