4.2 Chitta, Chitta Bhumi, Chitta Vritti, Chitta Vikshepa & Chittaprasadanam
Key Takeaways
In Patanjala Yoga, Chitta encompasses the entire internal organ (Manas, Buddhi/Mahat, and Ahamkara) and operates across five Chitta Bhumis (Kshipta, Mudha, Vikshipta, Ekagra, and Niruddha) defined in Vyasa Bhashya I.1.
Klishta Vrittis are driven by the five Kleshas (Avidya, Asmita, Raga, Dvesha, and Abhinivesha — PYS II.3–9), where Avidya serves as the root field (Kshetra) for the other four existing in dormant (Prasupta), attenuated (Tanu), intercepted (Vichchhinna), or active (Udara) states.
PYS I.30–31 identifies nine obstacles (Nava Antarayas / Chitta Vikshepas: Vyadhi, Styana, Samshaya, Pramada, Alasya, Avirati, Bhrantidarshana, Alabdhabhumikatva, Anavasthitatva) accompanied by four psychosomatic symptoms (Duhkha, Daurmanasya, Angamejayatva, Shvasa-prashvasa).
PYS I.32–39 prescribes Chittaprasadanam methods to purify and stabilize the mind, led by Ekatattva Abhyasa and the four Brahmaviharas (Maitri toward the happy, Karuna toward the suffering, Mudita toward the virtuous, and Upeksha toward the unvirtuous).
Chitta, Chitta Bhumi, Chitta Vritti, Chitta Vikshepa & Chittaprasadanam
Whereas classical Samkhya enumerates three distinct internal instruments (Antahkarana-traya: Buddhi, Ahamkara, and Manas), Maharshi Patanjali unifies them under the comprehensive functional term Chitta (the mind-field). Derived from the root Chit ("to perceive, cognize, or store impressions"), Chitta is the first and most luminous evolute of Prakriti, predominantly composed of transparent Sattva Guna yet perpetually colored by Rajas (activity, passion, restlessness) and Tamas (inertia, obscuration, dullness). Within the single unitary Chitta, four functional aspects operate:
- Mahat / Buddhi (Discriminative Intellect): The seat of determinative cognition (Adhyavasaya), wisdom (Prajna), and Viveka.
- Ahamkara (Ego-Principle): The self-arrogating principle (Abhimana) that claims "I am the knower, doer, and enjoyer."
- Manas (Sensory-Motor Mind): The oscillating faculty (Sankalpa-vikalpatmaka) that coordinates the five Jnanendriyas and five Karmendriyas.
- Karmashaya / Vasana-Bhandara (Storehouse of Subliminal Impressions): The deep unconscious reservoir of Samskaras (habitual cognitive imprints) and Vasanas (karmic latencies from countless past lives).
Although Chitta is ontologically insentient (Jada) because it evolves from Prakriti, its extraordinary Sattvika purity allows it to catch the reflection (Chidabhasa) of the immutable Seer (Purusha), thereby appearing conscious.
The Five Chitta Bhumis (Planes of Mental Conditioning)
In his commentary on Yoga Sutra I.1, Maharshi Vyasa classifies the innate conditioning and attentional state of Chitta into five progressive planes called Chitta Bhumis:
| Chitta Bhumi | Meaning | Dominant Guna(s) | Psychological Characteristics | Fitness for Yoga (Samadhi) |
|---|---|---|---|---|
| 1. Kshipta | Restless / Wandering | Rajas | Highly agitated, scattered, constantly leaping from one sensory object to another under the sway of Raga (craving) and Dvesha (aversion). | Unfit for Yoga. |
| 2. Mudha | Dull / Stupefied | Tamas | Heavy, lethargic, clouded by Nidra (sleep), Alasya (sloth), infatuation, and lack of discriminative clarity. | Unfit for Yoga. |
| 3. Vikshipta | Occasionally Steady / Oscillating | Sattva + Rajas | Predominantly Rajasika distraction punctuated by brief intervals of Sattvika concentration; typical of beginners and ordinary seekers. | Preliminary stage; fleeting concentration is still subordinated to distraction, so it does not yet constitute true Samadhi. |
| 4. Ekagra | One-Pointed | Pure Sattva | Sustained, single-pointed illumination of the object; attenuates the five Kleshas, loosens the bonds of Karma, and inclines the mind toward total restraint. | Fully fit — constitutes Samprajnata (Sabija) Samadhi. |
| 5. Niruddha | Completely Restrained | Transcending Gunas (Nirodha-Samskara only) | All active Vrittis (both Klishta and Aklishta) are stilled; Chitta rests in its latent causal state with only Nirodha-samskaras remaining. | Supreme stage — constitutes Asamprajnata (Nirbija) Samadhi, culminating in Kaivalya. |
Pancha Kleshas: The Root Afflictions Behind Klishta Vrittis (PYS II.3–9)
Why do mental modifications (Chitta Vrittis) cause suffering and bondage? In Sadhana Pada (PYS II.3)—Avidya-asmita-raga-dvesha-abhiniveshah kleshah—Patanjali identifies five deep-seated congenital afflictions (Pancha Kleshas) that color the Chitta and drive all Klishta Vrittis:
- Avidya (Spiritual Ignorance — PYS II.4–5):
- Role as Root Field (Kshetra): Avidya kshetram uttaresham prasupta-tanu-vichchhinna-udaranam (PYS II.4)—Avidya is the breeding ground (Kshetra) of the other four Kleshas; when Avidya is destroyed, the remaining four automatically perish.
- Fourfold Definition (PYS II.5): Anitya-ashuchi-duhkha-anatmasu nitya-shuchi-sukha-atma-khyatir avidya—mistaking the impermanent (Anitya) for eternal (Nitya), the impure (Ashuchi) for pure (Shuchi), the painful (Duhkha) for pleasant (Sukha), and the non-Self (Anatman, i.e., body and Chitta) for the true Self (Atman / Purusha).
- Asmita (I-Am-Ness / Egoism — PYS II.6): Drig-darshana-shaktyor ekatmatevasmita—the false identification of the power of pure Consciousness (Drig-shakti / Purusha) with the instrument of cognition (Darshana-shakti / Buddhi), as if the two were a single entity.
- Raga (Attachment / Craving — PYS II.7): Sukhanushayi ragah—the compulsive craving, thirst, and attraction toward objects that follows the memory of past pleasure (Sukha).
- Dvesha (Aversion / Hatred — PYS II.8): Duhkhanushayi dveshah—the repulsion, anger, and resistance toward objects or situations that follows the memory of past pain (Duhkha).
- Abhinivesha (Instinctive Clinging to Life / Fear of Death — PYS II.9): Svarasavahi vidusho'pi tatharudho'bhiniveshah—the self-perpetuating terror of annihilation ("May I never cease to be!") that flows by its own momentum (Svarasavahi) and is deeply rooted even in the learned scholar (Vidusho'pi), due to the subconscious memory of having experienced the pain of death in previous incarnations.
Four Operational States of the Kleshas (PYS II.4) and Their Elimination
In Chitta, the derivative Kleshas exist in four states:
- Prasupta (Dormant): Present as latent seeds in the Chitta that have not yet sprouted because their triggering conditions are absent (as in infants or those absorbed in Prakritilaya).
- Tanu (Attenuated / Thinned): Weakened and rendered fragile through the deliberate practice of Kriya Yoga (PYS II.1–2: Tapas [austerity], Svadhyaya [self-study/Japa], and Ishvara Pranidhana [surrender to the Lord]) and Pratipaksha Bhavana.
- Vichchhinna (Intercepted / Temporarily Overpowered): Temporarily suppressed by another dominant emotion (for instance, when Raga is active, Dvesha is temporarily hidden, or vice versa).
- Udara (Fully Active / Manifest): Actively operating right now in the mind toward an object.
According to PYS II.10–11, active gross modifications (Vrittis) of the Kleshas are eliminated through Dhyana (Dhyana-heyas tad-vrittayah), whereas the subtle attenuated seeds (Sukshma/Tanu Kleshas) are roasted like parched seeds (Dagdha-bija) incapable of ever sprouting again only through Pratiprasava (involution of Chitta back into its causal Prakriti during Nirbija Samadhi).
Chitta Vikshepa: The Nine Obstacles and Four Accompaniments (PYS I.30–31)
Even when an aspirant embarks upon Yoga Sadhana, nine psycho-spiritual distractions called Chitta Vikshepas or Nava Antarayas (obstacles that scatter the mind outward) obstruct progress (PYS I.30: Vyadhi-styana-samshaya-pramada-alasya-avirati-bhrantidarshana-alabdhabhumikatva-anavasthitatvani chitta-vikshepas te'ntarayah):
- Vyadhi (Disease): Imbalance of the bodily Doshas (Vata, Pitta, Kapha), Dhatus (tissues), or Karana (sensory/motor organs) caused by unwholesome diet or lifestyle.
- Styana (Mental Languor / Apathy): Lack of mental predisposition or enthusiasm of the Chitta to engage in spiritual effort (Akarma-shilata).
- Samshaya (Doubt): Indecisive vacillation touching both extremes (Ubhaya-koti-sprik)—"Is Yoga real or unreal? Can I attain Samadhi or not?"
- Pramada (Heedlessness / Negligence): Carelessness, procrastination, and lack of vigilance in cultivating the means (Upayas) of Samadhi.
- Alasya (Sloth / Laziness): Inactivity arising from physical heaviness (Kaya-gurutva, excess Kapha) and mental inertia (Chitta-gurutva, excess Tamas).
- Avirati (Non-Abstinence / Craving for Sense Objects): Inability of the mind to detach from craving sensory indulgence when contacting objects.
- Bhrantidarshana (Deluded / False Perception): Mistaking an inferior or hallucinatory experience for high spiritual realization (or mistaking false philosophy for truth).
- Alabdhabhumikatva (Non-Attainment of a Stage): Failure to reach a higher plane (Bhumi) of concentration or Samadhi despite practice.
- Anavasthitatva (Instability in an Attained Stage): Inability of the Chitta to remain established in a subtle plane of concentration once reached, causing the yogi to slip back.
Four Accompaniments of Distraction (Vikshepa Sahabhuvas — PYS I.31)
In PYS I.31 (Duhkha-daurmanasya-angamejayatva-shvasaprashvasa vikshepa-sahabhuvah), Patanjali describes four unmistakable psychosomatic symptoms that accompany a distracted (Vikshipta) mind:
- Duhkha (Pain): Affliction arising from internal (Adhyatmika), external/environmental (Adhibhautika), or cosmic/supernatural (Adhidaivika) sources.
- Daurmanasya (Mental Despair / Frustration): Agitation and dejection of the mind when desires are thwarted (Ichchha-vighata).
- Angamejayatva (Tremor / Unsteadiness of the Body): Shaking, restlessness, and lack of neuromuscular steadiness in the limbs.
- Shvasa-prashvasa (Irregular Respiration): Unrhythmic, involuntary gasping inhalation (Shvasa) and ragged exhalation (Prashvasa).
Chittaprasadanam: Classical Methods of Purifying & Calming the Mind (PYS I.32–39)
To overcome the nine Antarayas and four Sahabhuvas, Patanjali prescribes Chittaprasadanam—bringing clarifying serenity (Prasada) and undisturbed pellucidity to the mind-field:
- Ekatattva Abhyasa (PYS I.32 — Tat-pratishedhartham eka-tattva-abhyasah): Repeatedly fixing the mind on a single principle (such as Ishvara / Pranava) to counter fragmented distraction.
- Chatur-Bhavanas / Brahmaviharas (PYS I.33 — Maitri-karuna-mudita-upekshanam sukha-duhkha-punya-apunyavishayanam bhavanatash chitta-prasadanam): Purifying interpersonal reactivity by cultivating four specific sublime attitudes toward four classes of people:
- Maitri (Friendliness / Loving-kindness) toward those who are happy (Sukha) — eradicates jealousy and envy (Irshya).
- Karuna (Active Compassion) toward those who are suffering (Duhkha) — eradicates cruelty and schadenfreude.
- Mudita (Sympathetic Joy / Gladness) toward the virtuous (Punya) — eradicates resentment and competitiveness (Asuya).
- Upeksha (Equanimous Indifference / Non-Judgmental Neutrality) toward the unvirtuous or wicked (Apunya) — eradicates anger, hatred, and self-righteous indignation (Krodha).
- Six Optional Meditative Stabilizers (PYS I.34–39, joined by the particle Va ["or"]):
- PYS I.34 (Prachchhardana-vidharanabhyam va pranasya): Calming the mind through prolonged, gentle exhalation (Prachchhardana) and retention (Vidharana) of breath.
- PYS I.35 (Vishayavati va pravrittir utpanna manasah sthiti-nibandhani): Subtle supersensory perceptions (Divya Gandha at the tip of the nose, Rasa at the tip of the tongue, Rupa on the palate, Sparsha at the middle of the tongue, and Shabda at the root of the tongue) that anchor mental steadiness (Sthiti).
- PYS I.36 (Vishoka va jyotishmati): Meditating on the sorrowless (Vishoka), effulgent inner light (Jyotishmati) within the lotus of the heart.
- PYS I.37 (Vitaraga-vishayam va chittam): Meditating upon the serene mind of an illumined sage who has conquered all attachment (Vitaraga).
- PYS I.38 (Svapna-nidra-jnanavalambanam va): Meditating on luminescent awareness gleaned from inspiring dreams (Svapna) or Sattvika deep sleep (Nidra).
- PYS I.39 (Yathabhimata-dhyanad va): Meditating upon any wholesome, elevating form or symbol of one's choice (Yathabhimata).
According to Vyasa Bhashya on Yoga Sutra I.1, why is the Vikshipta (occasionally steady) plane of Chitta Bhumi not accepted as true Yoga (Samadhi), even though moments of concentration occur within it?
Because Vikshipta is completely dominated by Tamas Guna, leaving the practitioner's mind in perpetual stupor, infatuation, and dreamless sleep.
Because in Vikshipta, temporary Sattvika concentration is subordinated to and disrupted by dominant Rajasika distractions.
Because Vikshipta completely lacks the faculties of Manas and Ahamkara, preventing any valid sensory perception (Pratyaksha) or memory formation.
Because Vikshipta occurs only after Asamprajnata Samadhi when all latent Nirodha-samskaras and karmic Vasanas have been permanently dissolved.
In Yoga Sutra I.33 (Maitri-karuna-mudita-upekshanam sukha-duhkha-punya-apunyavishayanam bhavanatash chitta-prasadanam), which exact pairing of mental attitude and object is prescribed by Patanjali to purify the Chitta?
Maitri toward the virtuous, Karuna toward the unvirtuous, Mudita toward the happy, and Upeksha toward the suffering.
Maitri toward the suffering, Karuna toward the happy, Mudita toward the unvirtuous, and Upeksha toward the virtuous.
Maitri toward the unvirtuous, Karuna toward the virtuous, Mudita toward the suffering, and Upeksha toward the happy.
Maitri toward the happy, Karuna toward the suffering, Mudita toward the virtuous, and Upeksha toward the unvirtuous.
Among the nine Chitta Vikshepas (Nava Antarayas) listed in Yoga Sutra I.30, what is the precise distinction between Alabdhabhumikatva and Anavasthitatva?
Alabdhabhumikatva is organic physical disease of the three Doshas (Vyadhi), whereas Anavasthitatva is mental languor and lack of predisposition to work (Styana).
Alabdhabhumikatva is compulsive sensory craving for objects (Avirati), whereas Anavasthitatva is indecisive vacillation regarding the truth of Yoga (Samshaya).
Alabdhabhumikatva is the failure to attain a stage of concentration, whereas Anavasthitatva is the inability to remain stable in a stage once attained.
Alabdhabhumikatva is unrhythmic inhalation and exhalation (Shvasa-prashvasa), whereas Anavasthitatva is involuntary tremor of the physical limbs (Angamejayatva).
According to Sadhana Pada (PYS II.4 and II.9), which Klesha serves as the root breeding field (Kshetra) for all other Kleshas, and which Klesha flows by its own momentum even in the learned scholar (Svarasavahi vidusho'pi)?
Avidya is the root breeding field (Kshetra), and Abhinivesha flows by its own momentum even in the learned.
Asmita is the root breeding field (Kshetra) of all afflictions, and Raga flows by its own momentum even in the learned scholar.
Raga is the root breeding field (Kshetra) of all afflictions, and Dvesha flows by its own momentum even in the learned scholar.
Abhinivesha is the root breeding field (Kshetra) of all afflictions, and Avidya flows by its own momentum even in the learned scholar.
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