The Concept of Citta in Yoga Philosophy

Abstract

Vàcaspati Mi÷ra points out that citta is a kind of antaþkaraõa called buddhi. The cause of buddhi is prakçti. Thirteen instruments (karaõa) are admitted in the Sà§khya. Ten external sense organs are five organs of knowledge, five organs of action and three internal sense organs are mahat or buddhi, aha§kàra and manas. Therefore, the eleventh organ is citta (mind) which is called antaþkaraõa. Without the assistance of citta (mind), the organs of knowledge cannot acquire knowledge and organs of action also cannot perform its action. The extraordinary attribute of mind is “Sa§kalpakam manaþ”. Determinative form (Sa§kalpaka råpa) is the definition of citta or itarvyavartaka dharma. Citta is permanent, pervasive like the sky. But its function is contracting and expanding. It is luminous because it reveals objects like light. Its constituents are the qualities of sattva, rajas and tamas. It is always changing. It remains in two states: (1) vçtti which is prompted by bhoga and (2) nirodha (suppression) which is represented by ekàgratà and various stages of Samàdhi. Citta has the following bhumis or levels of existence—kùipta (unstable), muóha (deluded), vikùipta (distracted), ekàgra (concentrated) and niruddha (suppressed). Citta becomes pure through the constant practice of astàïgayoga. Consciousness reflected in the modification of citta (cittavçtti) is the knower or jñàtà. Yogi realises that discriminative knowledge also is a quality of citta. Purusa is different from citta. All the sufferings (kle÷as) of citta can be removed through the renunciation of attachment. So Patanjali calls it kaivalya. Here the constant practice of astàïgayoga, renunciation and the cessation of modification of causal qualities lead to kaivalya.