Chitta
Bhumis (States of mind)
The
Hindu sages have classified mental activity into five different states called
Chitta Bhumis. They are Kshipta, Muddha, Vikshipta, Ekagra and Nirodhah.
Sage Patanjali Yoga Sutra comprehensively elucidate it in the Chapter 1st verse 16th explains this
"tatparan
purushakhyatergunnavaitrishnyam"
It is the state of the
beyond, born out of the true knowledge of the “Self” and one is beyond the
thirst of even the three “Gunas” or “Qualities of themselves”.
There are three “Gunas” and they are Rajas, Tamas and Satva.
Now let's define the
different aspects of Gunas
In
Samkhya philosophy, a guṇa is one of three propensities and potentials namely
satva, rajas and tamas. This category is adopted by various schools of
Hinduism. The three qualities are:
Satva:
Satva
is the quality of stability, coherence, goodness, pureness, diversity, holism,
conception, imagination, positivity and serenity.
Rajas
Rajas
are the quality of desire, unkind action, selfishness and arrogance.
Tamas
Tamas
is the quality of inequality, sickness, confusion, jumpiness, dirtiness,
destruction, delusion, negativity, dryness or sluggishness, weariness,
exhaustion or slothfulness, ferocity, sadism, and illiteracy.
In Indian philosophy,
these classifications are in different magnitudes and different situations. The living being or substance is viewed as the net
result of the joint result of these three qualities.
According to Samkhya
school, nobody and nothing is alone pure in these classifications. One's character and behaviour organise a complex
interplay of all three Gunas, in variable units. In some, the behaviour is
Rajasik with significant influence of Satvik guna; in some, it is Rajasik with
a significant impact of Tamasik guna, and so on. The equilibrium of Gunas of
everything and everyone can transform if we intend to. However, modification in
one quality confronts sluggishness from the other two qualities. Transformation
needs internal or external inspiration or strengthening, as awareness and
dynamism to modify. Rajas guna provides strength to transformation,
while Sattva guna empowers one towards harmonious and creative change. The lowest is Tamas guna checkmate which obstructs
the way of transformation and blocks the process of advancement of a person.
In Bhagavad Gita Chapters 2, 3, 7, 13, 14, 17 and 18 of Bhagavad Gita explains “Gunas”. Verse 17.2 refers to the three Guna as sattvic, rajasic and tamasic. It is the inborn nature and personality of an individual. Satvic guna is clean, genuine, kind-hearted, passionless, upright, with positive thought and good behaviour. Tamasic guna leads to uncleanness, obscurity and unhelpfulness to hurt another, disrespectfully. Rajasic guna is egoistic, passionate, energetic, pretentious and attention-seeking.
In Chapters
17 and 18, Bhagavad Gita demonstrates a few matters and actions by the three
Gunas. For example, three types of offerings are discussed, and what makes
offerings Satvic, Rajasic or Tamasic. Likewise, diet,
relations, wisdom and activities are detailed in terms of the three Gunas. In Chapter 18, for example, the action that is
righteous, free from attachment, and without desire for outcomes is considered
Satvic, Action that is aimed at longing for happiness, selfish and
narrow-minded effort is Rajasic. An action undertaken with disregarding consequences, without considering loss or harm to
others or yourself, is called Tamasic.
In
Bhagavad Gita, Chapter 18, verses 23rd to 25th explains knowledge.
The
knowledge that is attached to the object of action, without concern for
understanding the origin, without concern for purpose or significance, is
Tamasic. The knowledge that is separated, that considers all unrelated,
individualistic and meaningless is Rajasic. The
knowledge that sees oneness in all beings, that seeks wholeness, unity in
diversity, and resemblances in the separated constituents is Satvic.
Now let us discuss the states of mind or Chitta Bhumis and they are 5 in number. They are Kshipta, Muddha, Vikshipta, Ekagra and Nirodhah.
Out of these Kshipta,
Muddha, and Vikshipta are non-yogic
states and Ekagra and Nirodhah are yogic
states.
1. Kshiptha: In
Kshiptha state the whole mind rushes like a mad elephant in whatever direction
it chooses. Those who are in such a state of mind do not even try to stop
this purposeless activity, because they believe it to be their normal state and
all other states are abnormal, morbid or diseased. They are afraid of sinking
into indifference or losing their individuality if anyone tells them to reduce
the tremendous speed with which their mind is running and advises them to take
a little rest. They think rest means either sleep or death. Here “Gunas”
of 'Rajas' are predominant. This is the state of agitation, confusion and
distraction and the mind is always scattered and wandering. Another name for
this mind is the monkey mind because the monkey is always swinging from one branch
to another. Thoughts, emotions and feelings come and go in rapid succession
which means a very low capacity to hold attention. Even the person is not aware
of these fluctuations arising and subsiding in the mind. A person seeks objects
of pleasurable things to his body and senses.
3.
Vikshipta: In the vikshipta state “Gunas” of Tamas and Rajas are equally
dominated and oscillate between the two. This is an interruption of the mind
all the time and is not able to fully focus on anything and is distracted
occasionally. One is trying to move towards the goal however, the progress is
low. Most people start practising meditation and yoga in this state. If they
get in contact and guidance from a spiritual teacher or Yogic Guru, they will
move towards the state of Ekagra.
Yogic
states are of two types and are Ekagra and Niroodhah.
1. Ekagra: In
ekagra state “Gunas” of satva is predominant and relaxed. One attains
single-pointedness concentration and retains the attention of the mind for a
long time. Here all painful modification of the mind becomes less and less, all
the knots of desires for worldly things and sense pleasures are slackened and
they cease to disturb the peace of mind. One pointed mind can begin the
real practice of meditation and lead to Samprajnata Samadhi.
2. Nirodhah:
Nirodhah state is the state of no modification of the mind and is well
controlled and concentrated. Here all the involuntary activity is subdued and
the mind transcends its ordinary limitations and reaches the 'Superconscious
state of Samadhi' the higher yogic state of 'God-consciousness'. This itself is
the cessation of the modification of the mind. Here one attains an Equanimeous
mind beyond discernment and it is called Asamprajnata Samadhi.
With
Practice ("Abhyasa") and detachment (vairagya), the mind goes from
a non-yogic state to a yogic state.