chitta

[ken knight]

--- Swaminarayan T <tvswaminarayan at YAHOO.COM> wrote:

Namaste Swaminarayan,
Sorry to be so long replying to this; I wanted to type
in the verses from the Triprura Rahasya which you will
find below but I have been distracted by visiting two
friends whose bodies are dying.
Later I will post something on these events as it is
very interesting watching the process in the light of
our discussion on the manas, buddhi and chitta etc.
One of these is a monk and the other a retired
architect.

> Secondly,I wish to inform you that I am still trying
> to analyse the Chitta part of our Internal Organ!The
> more references I seek for the usage of this part of
> our Sukshma Sharira I find that more and more of the
> commentators including Chinmyanandaji have commented
> on the Chitta equating it with Manas.
>
> Why? Even Gaudapada(Sorry for bringing this Acharya
> again into our discussion.I will most certainly give
> you the verse numbers in my next posting )

More and more I am being drawn to study Gaudapada's
Karika more thoroughly so please let me know of your
insights.

>has stated
> as follows leading me to believe that the Acharya
> does
> not seem to differentiate between Chitta and Manas!
>
> "Mano drishyamidam dwaitam yat kimcha charaacharam.
> Manaso hyamaneebhaave dvaitam naivopalabhyate."
>
>
> "Yada na leeyatae Chittam na cha vikshipyate punaha,
> Aninganam anaabhaasam nishpannam Brahma tat tada."

If there is no difference in the subtle expression of
the two terms why not stay with one?  This is my
question here for I believe the sages were always
precise in their language.  This is the study to come.

To focus on the different functions of mind as we do
presumably implies that we are starting from the
'many' and working back towards 'the One'.  The
following verses from the Tripura Rahasya try to
reverse the direction although, of course, they too
start from an implication of duality as words and mind
must necessarily begin in that way.

Tripura Rahasya    Chapter 14
62. "When the awareness of the 'exterior', combined
with the 'I', encompasses the entire imagined space as
'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the
Self and the exterior, clear identification with the
insentient space takes place, it is called
Isvara-tattva. The investigation of the last two steps
is pure vidya (knowledge).
64. "All these five tattvas are pure because they
relate to an as-yet-undifferentiated condition like
potentialities in a seed.
65. "After the differentiation is made manifest by
will-force the insentient part predominates over the
other, as opposed to the contrary condition before.
66. "That insentient predominance is called Maya Sakti
after differentiation is clearly established, like the
sprout from a seed.
67-69. "The sentient phase now contacts being
relegated to a minor position, and takes on the name
of Purusha being covered by five sheaths, namely kala
(something of doership), vidya (some knowledge), raga
(desire) kala (time - allotted life) and niyati (fixed
order of things).
70. "Anamnesis of individuals made up of the
proclivities acquired as a result of engaging in
diverse actions in previous births, is now supported
by intelligence and remains as prakriti (nature).
71. "This prakriti is tripartite because the fruits of
actions are of three kinds; She manifests as the three
states of life wakefulness, dream and deep sleep, She
then assumes the name, chitta (mind).
72. "The anamnesis goes by the name of Prakriti in
dreamless slumber, and Chitta in the other states. It
is always comprised of the insentient phase of the
proclivities of the mind and the sentient phase of
intelligence.
73. "When the proclivities still remain in abeyance
without being used up, its totality is called avyakta
(unmanifested); differences arise only in chitta,
there is no difference among individuals in sleep and
so it is prakriti, the same assuming the name of
chitta when differences manifest.
Note. - Sleep is characterised by undifferentiation
and so it is the same for all, irrespective of
propensities of the mind. Simultaneous with the
awareness of the body the other states manifest.
Individual enjoyments - pleasure and pain - lie only
in the wakeful and dream states, according as the
innate tendencies of the mind mature and yield fruits.
When one crop is over sleep supervenes, then there is
no enjoyment and no distinction according to crops. As
the anamnesis is ready with the next crop, sleep is
shaken off and differences arise. So it is clear how
the one undifferentiated condition manifests as the
universe in all its diversity and resolves into itself
periodically.
75. "Therefore the mind (chitta) is purusha (the
individual) when the sentient phase is assertive, and
the same is ayakta (unmanifest) when prakriti
(nature), the insentient phase, is assertive.
76. "That chitta is tripartite according to its
functions, namely, ego, intellect and mind.
77. "When influenced by the three qualities, it
manifests in greater details as follows: by satva
(brightness), it becomes the five senses, hearing,
sight, touch, taste and smell; by rajas (activity)
speech, hands, feet, organs of excretion and of
procreation; by tamas (darkness) earth, air, fire,
water and ether.
78. "The supreme intelligence coquets with the
universe in this manner, remaining all the time
unaffected, a witness of its own creation.
79. "The present creation is the mental product of
Brahma or Hiranyagarbha, appointed creator by the
will-force of the Primal Being, Sri Tripura.
80. "The cognition 'you' and 'I' is the essence of any
kind of creation; such cognition is the manifestation
of transcendental consciousness; there cannot be any
difference (just as there is no difference in space,
bounded by a pot or not bounded by it).
81. "The diversities in creation are solely due to
qualifications limiting the consciousness; these
qualifications (i.e., body, limiting of age) are the
mental imagery of the creator (consistent with the
individual's past merits); when the creative
will-force wears away there is dissolution and
complete undifferentiation results.
82. "As for your will-power, it is overpowered by the
creator when that impediment is surmounted by the
methods already mentioned, your will-power will also
become effective.
83. "Time, space, gross creations, etc., appear in it
according to the imagery of the agent.
84-86. "A certain period is only one day according to
my calculation whereas it is twelve thousand years
according to Brahma: the space covered by about two
miles and a half of Brahma is infinite according to me
and covers a whole universe. In this way, both are
true and untrue at the same time.
87-88. "Similarly also, imagine a hill within you, and
also time in a subtle sense. Then contemplate a whole
creation in them; they will endure as long as your
concentration endures - even to eternity for all
practical purposes, if your will-power be strong
enough.
"Therefore I say that this world is a mere figment of
imagination.
89. "O King! it shines in the manifest conscious Self
within. Therefore what looks like the external world
is really an image on the screen of the mind.
90. "Consciousness is thus the screen and the image,
and so yogis are enabled to see long distances of
space and realise long intervals of time.
91. "They can traverse all distance in a moment and
can perceive everything as readily as a gooseberry in
the hollow of one's palm.
92. "Therefore recognise the fact that the world is
simply an image on the mirror of consciousness and
cultivate the contemplation of 'I am', abide as pure
being and thus give up this delusion of the reality of
the world.
93-97. "Then you will become like myself one in being
self-sufficient."
Dattatreya continued:
"On hearing this discourse of the sage's son, the king
overcame his delusion; his intellect became purified
and he understood the ultimate goal. Then he practised
samadhi, and became self-contained, without depending
on any external agency, and led a long and happy life.
He ceased to identify himself with the body, and
became absolute as transcendental space until he was
finally liberated. So you see, Bhargava, that the
universe is only mental image, just as firm as one's
will-power, and no more. It is not independent of the
Self. Investigate the matter yourself, and your
delusion will gradually lose hold of you and pass
off."

Tripura Rahasya    Chapter 14
62. "When the awareness of the 'exterior', combined
with the 'I', encompasses the entire imagined space as
'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the
Self and the exterior, clear identification with the
insentient space takes place, it is called
Isvara-tattva. The investigation of the last two steps
is pure vidya (knowledge).
64. "All these five tattvas are pure because they
relate to an as-yet-undifferentiated condition like
potentialities in a seed.
65. "After the differentiation is made manifest by
will-force the insentient part predominates over the
other, as opposed to the contrary condition before.
66. "That insentient predominance is called Maya Sakti
after differentiation is clearly established, like the
sprout from a seed.
67-69. "The sentient phase now contacts being
relegated to a minor position, and takes on the name
of Purusha being covered by five sheaths, namely kala
(something of doership), vidya (some knowledge), raga
(desire) kala (time - allotted life) and niyati (fixed
order of things).
70. "Anamnesis of individuals made up of the
proclivities acquired as a result of engaging in
diverse actions in previous births, is now supported
by intelligence and remains as prakriti (nature).
71. "This prakriti is tripartite because the fruits of
actions are of three kinds; She manifests as the three
states of life wakefulness, dream and deep sleep, She
then assumes the name, chitta (mind).
72. "The anamnesis goes by the name of Prakriti in
dreamless slumber, and Chitta in the other states. It
is always comprised of the insentient phase of the
proclivities of the mind and the sentient phase of
intelligence.
73. "When the proclivities still remain in abeyance
without being used up, its totality is called avyakta
(unmanifested); differences arise only in chitta,
there is no difference among individuals in sleep and
so it is prakriti, the same assuming the name of
chitta when differences manifest.
Note. - Sleep is characterised by undifferentiation
and so it is the same for all, irrespective of
propensities of the mind. Simultaneous with the
awareness of the body the other states manifest.
Individual enjoyments - pleasure and pain - lie only
in the wakeful and dream states, according as the
innate tendencies of the mind mature and yield fruits.
When one crop is over sleep supervenes, then there is
no enjoyment and no distinction according to crops. As
the anamnesis is ready with the next crop, sleep is
shaken off and differences arise. So it is clear how
the one undifferentiated condition manifests as the
universe in all its diversity and resolves into itself
periodically.
75. "Therefore the mind (chitta) is purusha (the
individual) when the sentient phase is assertive, and
the same is ayakta (unmanifest) when prakriti
(nature), the insentient phase, is assertive.
76. "That chitta is tripartite according to its
functions, namely, ego, intellect and mind.
77. "When influenced by the three qualities, it
manifests in greater details as follows: by satva
(brightness), it becomes the five senses, hearing,
sight, touch, taste and smell; by rajas (activity)
speech, hands, feet, organs of excretion and of
procreation; by tamas (darkness) earth, air, fire,
water and ether.
78. "The supreme intelligence coquets with the
universe in this manner, remaining all the time
unaffected, a witness of its own creation.
79. "The present creation is the mental product of
Brahma or Hiranyagarbha, appointed creator by the
will-force of the Primal Being, Sri Tripura.
80. "The cognition 'you' and 'I' is the essence of any
kind of creation; such cognition is the manifestation
of transcendental consciousness; there cannot be any
difference (just as there is no difference in space,
bounded by a pot or not bounded by it).
81. "The diversities in creation are solely due to
qualifications limiting the consciousness; these
qualifications (i.e., body, limiting of age) are the
mental imagery of the creator (consistent with the
individual's past merits); when the creative
will-force wears away there is dissolution and
complete undifferentiation results.
82. "As for your will-power, it is overpowered by the
creator when that impediment is surmounted by the
methods already mentioned, your will-power will also
become effective.
83. "Time, space, gross creations, etc., appear in it
according to the imagery of the agent.
84-86. "A certain period is only one day according to
my calculation whereas it is twelve thousand years
according to Brahma: the space covered by about two
miles and a half of Brahma is infinite according to me
and covers a whole universe. In this way, both are
true and untrue at the same time.
87-88. "Similarly also, imagine a hill within you, and
also time in a subtle sense. Then contemplate a whole
creation in them; they will endure as long as your
concentration endures - even to eternity for all
practical purposes, if your will-power be strong
enough.
"Therefore I say that this world is a mere figment of
imagination.
89. "O King! it shines in the manifest conscious Self
within. Therefore what looks like the external world
is really an image on the screen of the mind.
90. "Consciousness is thus the screen and the image,
and so yogis are enabled to see long distances of
space and realise long intervals of time.
91. "They can traverse all distance in a moment and
can perceive everything as readily as a gooseberry in
the hollow of one's palm.
92. "Therefore recognise the fact that the world is
simply an image on the mirror of consciousness and
cultivate the contemplation of 'I am', abide as pure
being and thus give up this delusion of the reality of
the world.
93-97. "Then you will become like myself one in being
self-sufficient."
Dattatreya continued:
"On hearing this discourse of the sage's son, the king
overcame his delusion; his intellect became purified
and he understood the ultimate goal. Then he practised
samadhi, and became self-contained, without depending
on any external agency, and led a long and happy life.
He ceased to identify himself with the body, and
became absolute as transcendental space until he was
finally liberated. So you see, Bhargava, that the
universe is only mental image, just as firm as one's
will-power, and no more. It is not independent of the
Self. Investigate the matter yourself, and your
delusion will gradually lose hold of you and pass
off."

Tripura Rahasya    Chapter 14
62. "When the awareness of the 'exterior', combined
with the 'I', encompasses the entire imagined space as
'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the
Self and the exterior, clear identification with the
insentient space takes place, it is called
Isvara-tattva. The investigation of the last two steps
is pure vidya (knowledge).
64. "All these five tattvas are pure because they
relate to an as-yet-undifferentiated condition like
potentialities in a seed.
65. "After the differentiation is made manifest by
will-force the insentient part predominates over the
other, as opposed to the contrary condition before.
66. "That insentient predominance is called Maya Sakti
after differentiation is clearly established, like the
sprout from a seed.
67-69. "The sentient phase now contacts being
relegated to a minor position, and takes on the name
of Purusha being covered by five sheaths, namely kala
(something of doership), vidya (some knowledge), raga
(desire) kala (time - allotted life) and niyati (fixed
order of things).
70. "Anamnesis of individuals made up of the
proclivities acquired as a result of engaging in
diverse actions in previous births, is now supported
by intelligence and remains as prakriti (nature).
71. "This prakriti is tripartite because the fruits of
actions are of three kinds; She manifests as the three
states of life wakefulness, dream and deep sleep, She
then assumes the name, chitta (mind).
72. "The anamnesis goes by the name of Prakriti in
dreamless slumber, and Chitta in the other states. It
is always comprised of the insentient phase of the
proclivities of the mind and the sentient phase of
intelligence.
73. "When the proclivities still remain in abeyance
without being used up, its totality is called avyakta
(unmanifested); differences arise only in chitta,
there is no difference among individuals in sleep and
so it is prakriti, the same assuming the name of
chitta when differences manifest.
Note. - Sleep is characterised by undifferentiation
and so it is the same for all, irrespective of
propensities of the mind. Simultaneous with the
awareness of the body the other states manifest.
Individual enjoyments - pleasure and pain - lie only
in the wakeful and dream states, according as the
innate tendencies of the mind mature and yield fruits.
When one crop is over sleep supervenes, then there is
no enjoyment and no distinction according to crops. As
the anamnesis is ready with the next crop, sleep is
shaken off and differences arise. So it is clear how
the one undifferentiated condition manifests as the
universe in all its diversity and resolves into itself
periodically.
75. "Therefore the mind (chitta) is purusha (the
individual) when the sentient phase is assertive, and
the same is ayakta (unmanifest) when prakriti
(nature), the insentient phase, is assertive.
76. "That chitta is tripartite according to its
functions, namely, ego, intellect and mind.
77. "When influenced by the three qualities, it
manifests in greater details as follows: by satva
(brightness), it becomes the five senses, hearing,
sight, touch, taste and smell; by rajas (activity)
speech, hands, feet, organs of excretion and of
procreation; by tamas (darkness) earth, air, fire,
water and ether.
78. "The supreme intelligence coquets with the
universe in this manner, remaining all the time
unaffected, a witness of its own creation.
79. "The present creation is the mental product of
Brahma or Hiranyagarbha, appointed creator by the
will-force of the Primal Being, Sri Tripura.
80. "The cognition 'you' and 'I' is the essence of any
kind of creation; such cognition is the manifestation
of transcendental consciousness; there cannot be any
difference (just as there is no difference in space,
bounded by a pot or not bounded by it).
81. "The diversities in creation are solely due to
qualifications limiting the consciousness; these
qualifications (i.e., body, limiting of age) are the
mental imagery of the creator (consistent with the
individual's past merits); when the creative
will-force wears away there is dissolution and
complete undifferentiation results.
82. "As for your will-power, it is overpowered by the
creator when that impediment is surmounted by the
methods already mentioned, your will-power will also
become effective.
83. "Time, space, gross creations, etc., appear in it
according to the imagery of the agent.
84-86. "A certain period is only one day according to
my calculation whereas it is twelve thousand years
according to Brahma: the space covered by about two
miles and a half of Brahma is infinite according to me
and covers a whole universe. In this way, both are
true and untrue at the same time.
87-88. "Similarly also, imagine a hill within you, and
also time in a subtle sense. Then contemplate a whole
creation in them; they will endure as long as your
concentration endures - even to eternity for all
practical purposes, if your will-power be strong
enough.
"Therefore I say that this world is a mere figment of
imagination.
89. "O King! it shines in the manifest conscious Self
within. Therefore what looks like the external world
is really an image on the screen of the mind.
90. "Consciousness is thus the screen and the image,
and so yogis are enabled to see long distances of
space and realise long intervals of time.
91. "They can traverse all distance in a moment and
can perceive everything as readily as a gooseberry in
the hollow of one's palm.
92. "Therefore recognise the fact that the world is
simply an image on the mirror of consciousness and
cultivate the contemplation of 'I am', abide as pure
being and thus give up this delusion of the reality of
the world.
93-97. "Then you will become like myself one in being
self-sufficient."
Dattatreya continued:
"On hearing this discourse of the sage's son, the king
overcame his delusion; his intellect became purified
and he understood the ultimate goal. Then he practised
samadhi, and became self-contained, without depending
on any external agency, and led a long and happy life.
He ceased to identify himself with the body, and
became absolute as transcendental space until he was
finally liberated. So you see, Bhargava, that the
universe is only mental image, just as firm as one's
will-power, and no more. It is not independent of the
Self. Investigate the matter yourself, and your
delusion will gradually lose hold of you and pass
off."

Tripura Rahasya    Chapter 14
62. "When the awareness of the 'exterior', combined
with the 'I', encompasses the entire imagined space as
'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the
Self and the exterior, clear identification with the
insentient space takes place, it is called
Isvara-tattva. The investigation of the last two steps
is pure vidya (knowledge).
64. "All these five tattvas are pure because they
relate to an as-yet-undifferentiated condition like
potentialities in a seed.
65. "After the differentiation is made manifest by
will-force the insentient part predominates over the
other, as opposed to the contrary condition before.
66. "That insentient predominance is called Maya Sakti
after differentiation is clearly established, like the
sprout from a seed.
67-69. "The sentient phase now contacts being
relegated to a minor position, and takes on the name
of Purusha being covered by five sheaths, namely kala
(something of doership), vidya (some knowledge), raga
(desire) kala (time - allotted life) and niyati (fixed
order of things).
70. "Anamnesis of individuals made up of the
proclivities acquired as a result of engaging in
diverse actions in previous births, is now supported
by intelligence and remains as prakriti (nature).
71. "This prakriti is tripartite because the fruits of
actions are of three kinds; She manifests as the three
states of life wakefulness, dream and deep sleep, She
then assumes the name, chitta (mind).
72. "The anamnesis goes by the name of Prakriti in
dreamless slumber, and Chitta in the other states. It
is always comprised of the insentient phase of the
proclivities of the mind and the sentient phase of
intelligence.
73. "When the proclivities still remain in abeyance
without being used up, its totality is called avyakta
(unmanifested); differences arise only in chitta,
there is no difference among individuals in sleep and
so it is prakriti, the same assuming the name of
chitta when differences manifest.
Note. - Sleep is characterised by undifferentiation
and so it is the same for all, irrespective of
propensities of the mind. Simultaneous with the
awareness of the body the other states manifest.
Individual enjoyments - pleasure and pain - lie only
in the wakeful and dream states, according as the
innate tendencies of the mind mature and yield fruits.
When one crop is over sleep supervenes, then there is
no enjoyment and no distinction according to crops. As
the anamnesis is ready with the next crop, sleep is
shaken off and differences arise. So it is clear how
the one undifferentiated condition manifests as the
universe in all its diversity and resolves into itself
periodically.
75. "Therefore the mind (chitta) is purusha (the
individual) when the sentient phase is assertive, and
the same is ayakta (unmanifest) when prakriti
(nature), the insentient phase, is assertive.
76. "That chitta is tripartite according to its
functions, namely, ego, intellect and mind.
77. "When influenced by the three qualities, it
manifests in greater details as follows: by satva
(brightness), it becomes the five senses, hearing,
sight, touch, taste and smell; by rajas (activity)
speech, hands, feet, organs of excretion and of
procreation; by tamas (darkness) earth, air, fire,
water and ether.
78. "The supreme intelligence coquets with the
universe in this manner, remaining all the time
unaffected, a witness of its own creation.
79. "The present creation is the mental product of
Brahma or Hiranyagarbha, appointed creator by the
will-force of the Primal Being, Sri Tripura.
80. "The cognition 'you' and 'I' is the essence of any
kind of creation; such cognition is the manifestation
of transcendental consciousness; there cannot be any
difference (just as there is no difference in space,
bounded by a pot or not bounded by it).
81. "The diversities in creation are solely due to
qualifications limiting the consciousness; these
qualifications (i.e., body, limiting of age) are the
mental imagery of the creator (consistent with the
individual's past merits); when the creative
will-force wears away there is dissolution and
complete undifferentiation results.
82. "As for your will-power, it is overpowered by the
creator when that impediment is surmounted by the
methods already mentioned, your will-power will also
become effective.
83. "Time, space, gross creations, etc., appear in it
according to the imagery of the agent.
84-86. "A certain period is only one day according to
my calculation whereas it is twelve thousand years
according to Brahma: the space covered by about two
miles and a half of Brahma is infinite according to me
and covers a whole universe. In this way, both are
true and untrue at the same time.
87-88. "Similarly also, imagine a hill within you, and
also time in a subtle sense. Then contemplate a whole
creation in them; they will endure as long as your
concentration endures - even to eternity for all
practical purposes, if your will-power be strong
enough.
"Therefore I say that this world is a mere figment of
imagination.
89. "O King! it shines in the manifest conscious Self
within. Therefore what looks like the external world
is really an image on the screen of the mind.
90. "Consciousness is thus the screen and the image,
and so yogis are enabled to see long distances of
space and realise long intervals of time.
91. "They can traverse all distance in a moment and
can perceive everything as readily as a gooseberry in
the hollow of one's palm.
92. "Therefore recognise the fact that the world is
simply an image on the mirror of consciousness and
cultivate the contemplation of 'I am', abide as pure
being and thus give up this delusion of the reality of
the world.
93-97. "Then you will become like myself one in being
self-sufficient."
Dattatreya continued:
"On hearing this discourse of the sage's son, the king
overcame his delusion; his intellect became purified
and he understood the ultimate goal. Then he practised
samadhi, and became self-contained, without depending
on any external agency, and led a long and happy life.
He ceased to identify himself with the body, and
became absolute as transcendental space until he was
finally liberated. So you see, Bhargava, that the
universe is only mental image, just as firm as one's
will-power, and no more. It is not independent of the
Self. Investigate the matter yourself, and your
delusion will gradually lose hold of you and pass
off."

Sorry it is so long but I felt that it should all be
given so that the context of the words on chitta could
be clear.

I look forward to any follow up,

Om sri ram jai jai ram

Ken Knight




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