Citta ( Skt. चित्त , citta IAST - “thinking”, “mind”, “consciousness”, as well as “sensation”, “desire”, “heart”) [1] - the concept of Indian , including Buddhist , philosophy and psychology relating to the totality of mental manifestations of a person; complex of individual consciousness; state of mind. Sometimes it acts as a synonym for manas (mentality, reason) and vijnana (recognition) [2] . However, if manas is specifically defined as the coordinator of perceptual and action abilities ( indriyas ) and the “organ” of rational thinking, and vijnana is compared with “discriminating cognition”, then chitta has a more generalized character, including emotions and memory.
In the yoga doctrine , chitta corresponds to buddhi , or mahat (higher intellect) of the Sankhya school, but it is also considered more broadly as an analogue of antahkarana , that is, the entire internal psychic instrument uniting buddhi, ahamkara (self-awareness, sense of “ego”) and manas [3] . Chitta, like antahkarana, is itself unconscious, like all modifications of Prakriti (the primary substance). It only “reflects” the light of the absolute “Supreme Self” - Purusha , thereby acquiring the illusion of one’s own consciousness. Modifications of chitta ( chitta-vritti ) - true cognition ( pramana ), false cognition ( viparyaya ), “knowledge of words” ( vikalpa ), dream ( nidra ) and memory ( smriti ) [4] . The goal of yoga is to stop the "fluctuations" of chitta [2] .
Vedanta understands chitta as a mode of the internal organ (antahkarana), corresponding to attention and concentration [5] .
Thus, in general, we can say that chitta is a reflection in the conditioned mode of the unconditioned absolute principle of consciousness ( cheat ) [6] , which takes the form of various states and functions of the psyche.
In Buddhism, chitta is also a collective designation of the mind, consciousness [7] . One of the names of the yogachara school , which recognizes consciousness as the only reality, is chitta-matra (“only the mind”) [2] .
See also
- Antahkarana
- Buddhi
- Ahamkara
- Manas
- Vijnana
- Purusha
- Atman
Notes
- ↑ Kochergina V.A. Sanskrit-Russian dictionary.
- ↑ 1 2 3 Shokhin V.K. Chitta // New Philosophical Encyclopedia / Institute of Philosophy of the Russian Academy of Sciences ; Nat social science fund; Pres scientific ed. Council V. S. Styopin , alternate representatives: A. A. Huseynov , G. Yu. Semigin , school. sec. A.P. Ogurtsov . - 2nd ed., Rev. and extra. - M .: Thought , 2010 .-- ISBN 978-5-244-01115-9 .
- ↑ Radhakrishnan S. Indian Philosophy, vol. II, part III, chap. 5, V.
- ↑ Chatterjee S., Datta D. Indian Philosophy, Part 8, Ch. 2.
- ↑ Radhakrishnan S. Indian Philosophy, vol. II, part III, chap. 8, xiv.
- ↑ Genon R. Man and its implementation according to Vedanta, ch. Xiv.
- ↑ Radhakrishnan S. Indian Philosophy, T. I, part II, chap. 11, IV.
Literature
- Radhakrishnan S. Indian Philosophy. - M .: Academic project ; Alma Mater, 2008 .-- 1007 p. - (Concepts). - ISBN 978-5-8291-0992-9 , ISBN 978-5-902766-34-6 .
- Chatterjee S. , Datta D. Indian Philosophy / Per. from English A. V. Radugin (chapters I — III), E. A. Tuchinskaya (chapter IV), A. R. Romanenko (chapters V — X); Ed. V.I. Kalyanova . - M .: Academic project ; Alma Mater, 2009 .-- 365 p. - (Concepts). - ISBN 978-5-902766-55-1 , ISBN 978-5-8291-1137-3 .