“An ounce of spiritual intelligence is greater than a tonne of intellectual brilliance.”

by JagmOHaN Singh Sekhon December 26, 2020

The greatest enemy of knowledge is not ignorance, it is the illusion of knowledge. Once your thought, emotion and energies are organised, your very body will also get organised. Once all these four are organised in one direction, your ability to create and manifest what you want is phenomenal

What is a creative mind?

The English word mind doesn’t say anything

Because it’s just one generic word,which does not describe different dimensions of what the mind is. Mind is not just one something sitting here and doing something. There is really no such thing as mind.
In the yogic culture, there is no mind. There is a physical body, there is a mental body because what you are calling as mind right now is a certain combination of memory and intelligence. There is memory in your body,more memory in your body than you can imagine. ‘
You definitely don’t remember how your great-great-great-great-great-grandmother looked like but her nose is sitting on your face right now. You don’t remember a thing consciously but your body remembers one hundred percent. How ten generations ago, your grandmother or grandfather was, your body still remembers.A million years ago, how your forefathers were, your… still your body remembers . It’s not forgotten and it’s not going to forget.
Your mind is not capable of this kind of memory. Your body has a trillion times more memory than your so-called brain. This memory is stored in the microtubules of your cell. This whole shift towards the brain and intellectual processis a European malaise. They gave too much significance to thought. This has happened because they lived under a subjugated society, religiously subjugated society where you are not supposed to think anything except what’s written in some book, otherwise you are dead. They lived like this for a longtime. Because of this, when they got little freedom to think and managed to live, they started celebrating their thought too much.
Let’s understand the context of thought. You can only think from the data that you already have gathered. That means you can never think anything new. You can recycle it, you can rehash it, you can produce permutations and combinations of it but you cannot think something absolutely new. It is not in the nature of the thought to come up with something new. It can only recycle the past. That means if you dedicate yourself to your thought process,if you enshrine your thought process,you are ensuring nothing new ever happens in your life. So thought need not be celebrated like this. That’s why in Vedic culture, thought is never been given so much significance. What you think is your psychological drama. We don’t think much about that because it’s your drama. Your drama is important for you, somebody else’s drama, it’s important for them, everybody thinks their drama is the most important drama in the universe. This is everybody’s experience because they are so identified with their own psychological drama. This psychological drama should not determine the nature of your life because this is just a small happening compared to the life process. Life is a much deeper intelligence than intellect.
The yogic system looks at the mind as sixteen parts. In the yogic understanding, there are 16 dimensions to the human mind. These 16 dimensions fall into four categories. These four categories are known as buddhi, manas, ahankara, and chitta. Buddhi is the intellect — the logical dimension of thought. Unfortunately, the modern education systems and modern sciences have largely limited themselves to buddhi. That is a buddhu (foolish) way of existence.

Buddhi — The Intellect

In modern world, we are unnecessarily giving too much significance to Intellect and we will pay an enormous price for this.You will come to a place where you’ll know everything but you’ll know nothing of life significance,really. Today, you will see this happening to children.
Buddhi or the intellect cannot function without a certain bank of memory or data. Depending on the data you have, the intellect plays around. Suppose in your memory system, there are 10 gigabytes of memory. Depending on how sharp your buddhi is, one person can produce, let’s say, a trillion thoughts with these 10 gigabytes. Someone else can produce 10 trillion thoughts with the same 10 gigabytes of memory.
If you can think a little better than someone else, it is considered as intelligence today. If someone says one thing and you can say ten things to that, you may be socially smart, but you are not any more intelligent. Unfortunately, in today’s systems of education and academics, everything is determined by this. If you can make more things out of it, you are considered intelligent, which is not true — you only have a sharper buddhi. The buddhi will not take you beyond limits in any way, because it can only function based on the data that is already there. It is not capable of accessing anything beyond that.
For the first time, this generation you see ten, eleven-year-old or twelve-year-old children, they look bored. When you were ten-eleven, you did not what is boredom, it was not possible. It was too exciting to be alive and looking around. You will see ten, twelve-year-old children, all looking bored because they’ve seen the cosmos through their phone screen. They know it all and especially in the western countries, you will see this happening at eight-ten,they are really bored. You will see in the school buses, they are all sitting like this,bored,because by the time you are twelve, you already had one love affair,you know what is a break,you know how to… all this recover from that,you tasted alcohol,you’ve seen this,probably you’ve gone into all kinds of physical things and you know the cosmos. What more? By the time you’re fifteen, there’s really no purpose for you to exist, for many of them. You should not be surprised, if this culture continues another fifty or hundred years’ time, if twenty-five to fifty percent of the people commit suicide, you should not be surprised because life needs some exuberance. If too much information happens to you without experience, that exuberance will be gone and a sense of… false sense of knowing becomes so strong in you. This is the danger of intellect because intellects wants to intellect wants to dissect everything. Intellect is like a scalpel — the sharper it is, the better it is. It wants to dissect and know. Dissection works with some things, not with all aspects of life. If you want to know… The poor frog, you know,you remember, the poor frog that you crucified and cut and great knowledge you acquired from all that torture is unbelievable . How much knowledge you knowFor the torture that that frog went through,how much knowledge you have acquired is quite unbelievable. All that you got to know. Now you’ve got interest… suddenly you got interested,the mother that you had ignored, you want to know your mother today. Please get yourself a sharp knife,start the dissection. You may know everything about her liver, kidney, heartbut you won’t have a mother left, that’s all. So, life cannot be known by breaking it up. You can know physical things by breaking it up. You cannot know life by breaking it into piecesbut this is the nature of the intellect. The whole modern science has evolved from human intellect. Because it’s produced technological benefits,you can’t argue against it because people, you know, they… they think they are scientists, they know nothing about science. They’re just enjoying their iPhone. They think they are scientists because they can do this. No, technology is fine, it’s brought much comfort and conveniencebut it’ll not bring life to us. So, intellect is like this. Intellect will be useful only depending upon what it is identified with and what is held, what holds this, how steadily. So, the next dimension of the mind. The first one is called as buddhi, which is the intellect.
People may be using other dimensions of the mind marginally, unconsciously, but they are not trained to use them. They have only been trained to use their buddhi, or their intellect. They are very smart. They know everything about everything, but they do not know how to figure their own life. They do not even know how to sit here peacefully and at total ease within themselves. If there is true intelligence, the first thing that you need to figure out is how to make life happen. You know how to make the world happen, but you do not know how to make your life happen. You do not know how to conduct your mind, your energies, your emotions or your body.
If you ask people to become fit, they become tight. If you ask them to live in a more natural way, they become fat. Where is the intelligence? There is only intellect. Intellect looks good only in comparison. Suppose you are the only person on the planet, your intellect will not mean anything. Only because there are a few idiots around you, you shine. By itself, intellect will not be of any consequence.

Manas — A Huge Silo of Memory

The next dimension is called manas. Manas has many layers to it. But manas is not just the brain — it is right across the body. Every cell in the body has a phenomenal memory — not just of this life but of millions of years. Your body clearly remembers how your forefathers were a million years ago. Top to bottom, there is manas — this is called manomaya kosha. In every cell in the body, there is memory and intelligence, but no intellect. Intellect is only in the brain.
In English language, everything comes under one banner called “mind.” The idea that intelligence is only in the brain has produced human beings whose consciousness is seriously constipated. What is in the brain is intellect, not intelligence. Intelligence and memory are right across your body. But people have never been trained how to use this intelligence. Instead, they use their intellect for everything. No wonder they are stressed out whatever job you give them. The whole weight is on only one dimension of the mind out of sixteen. It is like loading a sixteen-wheeler truck and trying to drive on only one wheel — you can imagine the stress! That is what today’s world is going through.

Ahankara — The Sense of Identity

The intellect directly connects with the third dimension of your mind, called ahankara. Ahankara is sometimes translated as ego, but it is much more than that. Ahankara gives you a sense of identity. Once your ahankara takes on an identity, your intellect functions only in that context. It is important to function beyond the intellect, because the intellect is seriously enslaved to your identity.
Our identities, such as belonging to a certain nation, community, or whatever else, are necessary for our survival in a particular society. But you cannot think beyond this because you are functioning only from your intellect, and the intellect takes its sustenance from ahankara. Only along the axis of ahankara, the intellect can function. The intellect cannot transcend this, because that is its nature. But there are other ways to know life beyond the identities we have taken on for our survival in the world.
Ahankara does not mean ego, it means the identity. Whatever you’re identified with, your intellect functions only around that. Simple,if you just identify with a nation, if you say, “I’m an Indian,”everything Indian looks beautiful. If you cross the border and you say you are something else,all that looks beautiful. So, whatever you’re identified with, it’s only with that the intellect functions. So ahankara is the identity. How consciously and how steadily your ahankara has been created will determine the effectiveness of your intellect. Just because it’s sharp, it does not mean it’ll be effective because sharp intellect or a sharp knife can cause any amount of damage to you. If you have a sharp knife and you don’t have a steady hand, you will cut yourself all over the place. That’s all that’s happening. Human suffering is just this you don’t know how to hold this intellect in your hand properly. Every day, you’re cutting yourself. All suffering is on self-help because your own mind causing this to you all the time. No matter what happens, people suffer, whichever way, they suffer,because they don’t know how to hold this intellect. If you had the mind of an earthworm, you would be quite peaceful. You’re trying to do it in so many ways to reduce the sharpness of the intellect by drink, by drug, by overeating, by doing all kinds of things,somehow to take away the sharpness because the damn thing hurts. It hurts not because that’s its nature,it hurts because you do not know how to hold it.

Chitta — The Cosmic Wisdom

The fourth category of the mind is called chitta. Chitta is mind without memory — pure wisdom. This wisdom is like the cosmic intelligence — simply there. Everything happens because of that. It does not function out of memory — it simply functions. In a way, what you call cosmos is a living mind, not in the sense of intellect but in the sense of chitta. Chitta is the last point of the mind. It connects to the basis of creation within you. It connects you with your consciousness.
Chitta is always on — whether you are awake or asleep. Your intellect comes on and goes off. Many times it fails, even when you are awake. If chitta or the intelligence within you was not always on, you could not stay alive. Try to conduct your breath with your intellect — you will go crazy. Chitta is keeping you alive, keeping you going, making life happen. If you touch this dimension of your mind, which is the linking point to one’s consciousness, you do not even have to wish for anything, you do not have to dream of anything — the best possible thing that can happen to you will anyway happen.
Chitta means it’s pure intelligence. It is unsullied by memory,it has no trace of any kind of memory,it’s just pure intelligence. If you touch this, then you have access to what you are referring as the source of creation because all kinds of things might have been fed to you god is this, god is love, god is compassion, god is kind, what… whatever. Somebody come, stand on the edge of this stage, say all the prayer you want to say and fall. Let me see whether compassion happens to you or a cracked bone happens to you, I would like to check, all right? All these things have been made up because whatever somebody is deprived of,they will attribute that quality to their idea of god. Your ideas of god have come only because you do not know what… how this whole creation happened. Because you don’t have an answer, you made it up. Because you are human being, you said,“A big human being is sitting up there. Oh, how can he do all this?” if somebody asked, he has ten hands,so he does lot of things not like you, whatever. It’s all right for children but essentially, because you do not how creation happened,you are coming up with explanations. So, that which is the source of creation don’t believe what I say, what anybody says -pay attention to one piece of creation. Just take a flower, pay attention to this, pay an attention to a leaf or an atom or an ant all you will see is phenomenal intelligence beyond anything you can imagine. But nobody told you, “God is intelligence.” But Vedic culture has said this to you in many ways -they told you chidhakasha, chidambara and so many things to tell you, if you touch your chit, the whole existence becomes yours. Everything that’s worth knowing is right here because you have access to the source of creation. So, these are the four types of your… four dimensions of your mind. Unfortunately, the modern education thinks by just feeding information and keeping the intellect reasonably sharp, everything is going to happen. You will rip this planet apart looking for well-being,you may lose the planet or you may manage to go to another planet and start your work again there but well-being will not happen. If well-being has to happen, you have to dig a little deeper into oneself,otherwise no.

Chit Shakti — The Divine Enslaved

In yoga philosophy, chitta shakti is the primordial cosmic energy that governs all mental functions. Chitta is the Sanskrit word for “memory” and refers to the subconscious mind. Shakti is associated with feminine or creative energy. Chitta shakti controls memory, thinking, intelligence, decision making, desires and planning, among other mental functions.
As one of three forms of shakti energizing the body, mind and soul, chitta shakti is asociated with the mind. Prana shakti controls the physical body and atma shakti is associated with the soul.
In Hatha yoga, when the chitta shakti and prana shakti are in balance, the harmony of the two types of energy open the door for atma shakti. This harmony may also help the yogi to achieve a peaceful mind, an increase in confidence, a higher level of consciousness and an increase in energy. An imbalance leads to physical, mental and emotional illness.
Chitta shakti is associated with the ida nadi, the channel through which mental energy flows. The ida nadi travels the length of the spinal cord, weaving in and out of the chakras. It mirrors the pingala nadi, which is the channel for prana shakti. When ida nadi is free from blockages, chitta shakti flows freely.
Methods for balancing shakti include yoga asanas, pranayama and meditation with particular focus on the chakras. One of the most effective ways of balancing the nadis and their associated shaktis in yoga practice is through a form of pranayama called nadi shodhana, or alternate nostril breathing. With the fingers of one hand, the yogi alternately closes the nostrils while completing one cycle of breath in and out through the open nostril.
When people touch this dimension of the mind, it is called ishwara pranidhana in yoga. This means God becomes your slave — he works for you. You know, yogis say, “Shiva is my servant. He does everything for me.” Once you know how to consciously access your chitta, everything that is needed will simply happen in the best possible way. If you go by your intellect or your buddhi, today you think “this is it,” tomorrow morning you think “that is it” — like this it goes on endlessly.
Once you know how to consciously keep your chitta on, once the Divine is your servant, when someone really efficient is working for you, you do not have to do anything. Simply sit; the best things will happen — things that you could not imagine. People always think if their dreams come true, their life will be great. That is a very poor life, because you cannot dream about anything that is not at all in your experience. My wish and my blessing for you is things that you could not dream of, things that you never thought possible, must happen to you. What you did not dream must happen to you — that is why you should not dream.
Instead of seeing how to delve deeper into yourself, you go on projecting stupid ideas into the world. People think that is a great thing to do. How do you manifest all this ? The answer is simple. We do not manifest anything. We are just fooling around. We got a very efficient partner [Shiva]. We simply leave it to him, and it happens.
Chit Shakti is about touching the dimension of your mind that is pure intelligence — unsullied by memory, unsullied by identification. It is beyond ahankara, beyond buddhi, beyond judgment, beyond divisions — simply there, just like the intelligence of existence that makes everything happen. If you access this, you do not have to worry about what happens or what does not happen. It will happen in a way that you never imagined possible.
Once you have access to your chitta, it is also a multi-pointed telescope. It makes you see things that no one else can see — in every direction. It is your crystal ball. It is a magnifying glass that brings the very core of life close to you. For everyone else, it is far way. Everyone thinks the Divine is somewhere up there. Where exactly, no one knows. All they know is, it seems far away.
The moment you start looking at life through your chitta, where there is no memory, there is no karmic substance and no division. Suddenly, the Divine is right there, bang on, in your face all the time. You cannot miss it.
The idea of Chit Shakti is not to keep asking for things. The idea is that if the physical arrangements of life happen easily, you can dedicate more time for your spiritual wellbeing. It would be stupid if just because it happens easily, first you want to be a millionaire, then you want to be a billionaire. The main intention is that your physical life happens more easily, that it does not take your entire time to handle it, so that you will have time to close your eyes and sit. Please make use of it for this purpose.
Everything that human beings have created on this planet was essentially first created in our minds. So how we organise and focus our minds will decide the direction our life flows. Using the power of the mind to create what one wants in his life is called Chit Shakti. Chit Shakti Guided meditations will help you to manifest love, health, peace and success in your life.
Each one of us has desires, our very own list of dreams and longings. Creation may have its own blueprint for us, but our personal desires cannot be easily wished away. They may be extravagant or mundane, ambitious or trivial, they may be inconvenient, they may be too personal to share, but they are ours. And for us, they are real, they are precious, they are urgent and deeply significant.

Once you have access to your chitta, it is also a multi-pointed telescope. It makes you see things that no one else can see — in every direction.

It is your crystal ball. It is a magnifying glass that brings the very core of life close to you. For everyone else, it is far way. Everyone thinks the Divine is somewhere up there. Where exactly, no one knows. All they know is, it seems far away.
The moment you start looking at life through your chitta, where there is no memory, there is no karmic substance and no division. Suddenly, the Divine is right there, bang on, in your face all the time. You cannot miss it.
The idea of Chit Shakti is not to keep asking for things. The idea is that if the physical arrangements of life happen easily, you can dedicate more time for your spiritual wellbeing. It would be stupid if just because it happens easily, first you want to be a millionaire, then you want to be a billionaire. The main intention is that your physical life happens more easily, that it does not take your entire time to handle it, so that you will have time to close your eyes and sit. Please make use of it for this purpose.

Sat, Chit, Ananda = The realization of the true Self is actually indescribable. However, for convenience sake it is sometimes described as being the nature of sat, chit, and ananda. Sat means existence itself. Chit means consciousness. Ananda means bliss.

CHITTA: PRACTICAL

Observe chitta

For a day or a week choose to be aware of chitta in everything you do. Observe how chitta relates to thoughts, actions, and speech. Everything is stored within chitta; all your habits, desires, attractions, aversions, memories, and identities. Becoming aware of chitta will make you aware of how much stuff is stored in chitta or how busy the movements are within chitta. The mind-field is constantly moving. However, all that you are aware of right now is not yet the totality of chitta and its movements. Right now only a part of chitta is within your conscious awareness. Most is stored in the unconscious part of chitta as dormant seeds. You want to gradually wake up all the dormant seeds that are stored in chitta. Over time you will also want to increase being undisturbed, uninvolved, and unaffected by all the movements that happen within chitta. Eventually you will be able to remove the curtain of avidya step by step, as most movements within chitta occur behind the curtain of avidya. Inviting the seeds to come forward and learning to be undisturbed by the increasing movements that come from inviting the seeds, go together. This will allow the conscious aspect of chitta to grow and the unconscious to decrease, until almost all is conscious and that which lies beyond starts to reveal itself. Observe chitta and you will get many insights.

DAILY OBSERVATION AND YOGIC SELF-AWARENESS ASSESSMENT

Becoming aware of chitta will result in an increase of the use of this word in your daily vocabulary to express yourself and you will discover how chitta relates to other concepts, processes, or insights. For example, you may come to see that everything you witness lies within chitta, and this reminds you of abhinivesha or makes you think of leela, or as you need to let go of all that is in chitta. Eventually you will discover how all these concepts dance together and coming to know this dance will guide you towards that which is beyond all the concepts. Because you increase your self-awareness, you will discover that everything you can observe is not who you truly are. You are not what is stored in chitta, you are the One that is able to witness all these concepts. Who you really are is beyond chitta. Therefore chitta itself will have to be transcended. Transcending chitta will increase the non-attachment toward chitta itself, while you can be in awe of the beauty of the Divine dance of Consciousness that appears to play as chitta. Therefore practicing self-awareness is actually practicing not-self-awareness by which the True Self will eventually reveal itself. Finally chitta will swim around in your awareness all the time, as it becomes a part of constant self-awareness.
Look at the self-assessment PDF and a PDF that includes daily internal dialogue and daily observation. These PDFs can be used as tools to explore and expand your understanding on chitta.

MORE ON CHITTA- Chitta; a spoke in a wheel

The four functions of mind are described in the Upanishads as being like four spokes of a wheel. The center of the hub never moves, which is the Self, on which the wheel of the mind seems to rotate, therefore the Self seems to operate in the apparent manifestation through the four functions of mind. All are equally important, otherwise we would experience the world as a bumpy road!

Chitta is the ground out of which everything arises

In the above section chitta is explained as an equal spoke on a wheel. This is one way of looking at the four functions of mind. But another way to look at it is that all three functions (manas, ahamkara, and buddhi) arise out of chitta. Chitta being the ground out of which these three sprout. When we fall asleep at night, all three functions merge back into seed form and are sleeping too. Then when something stirs in the mind-field (chitta) all three functions will wake up and get active again. Both ways of looking at chitta is useful.

Chitta and Nirodhah
The whole process of what to do with chitta is explained in the beautiful second sutra of the Yogasutra: Yogash chitta-vritti nirodhah. It tells us that all the vrittis have to go nirodhah. This means that all the movements in chitta have to go nirodhah. There is no direct translation of nirodhah into English. It is a process that will be fully grasped over time when experiences come, but within the many words that are used so far by people to attempt to translate nirodhah a big part of the process is explained. Namely nirodhah is translated as regulating, channeling, mastering, integrating, coordinating, stilling, quieting, or setting aside the movements of the mind-field. First the movements in chitta have to be channeled, mastered, integrated, and coordinated so that a stilling and quieting of the movements can occur. Then the movements can be set aside. When there is a temporary, complete nirodhah of the movements of the mind-field, the mind-field itself can be temporary set aside. This too is nirodhah and then the Seer will finally rest in its own nature (yogasutra 1.3).

Chitta as Consciousness
Some scholars/teachers translate chitta in the second sutra as Consciousness, when mostly the word chitta is translated as mind-field. We do find it very useful to be able to hold both explanation. What if all the movements in Consciousness go nirodhah? Then the Seer rests in its true nature. If something appears to move, it appears as if it moves in a field. So suddenly, because of the apparent movement, an apparent field emerges. But without any movement, a concept of a field is not needed. Therefore the mind-field called chitta only appears to exist as long as there appear to be movements (vrittis). Or Consciousness called chitta (or Chit) appears to have movements in it and these vrittis need to go nirodhah. So do you see it? There is no conflict.

YOGASUTRAS ON CHITTA

1.2 Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.
yogash chitta vritti nirodhah

1.30 Nine kinds of distractions come that are obstacles naturally encountered on the path, and are physical illness, tendency of the mind to not work efficiently, doubt or indecision, lack of attention to pursuing the means of samadhi, laziness in mind and body, failure to regulate the desire for worldly objects, incorrect assumptions or thinking, failing to attain stages of the practice, and instability in maintaining a level of practice once attained.
vyadhi styana samshaya pramada alasya avirati bhranti-darshana alabdhabhumikatva anavasthitatva chitta vikshepa te antarayah

1.33 In relationships, the mind becomes purified by cultivating feelings of friendliness towards those who are happy, compassion for those who are suffering, goodwill towards those who are virtuous, and indifference or neutrality towards those we perceive as wicked or evil.
maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam bhavanatah chitta prasadanam

1.37 Or contemplating on having a mind that is free from desires, the mind gets stabilized and tranquil.
vita raga vishayam va chittam

2.54 When the mental organs of senses and actions (indriyas) cease to be engaged with the corresponding objects in their mental realm, and assimilate or turn back into the mind-field from which they arose, this is called pratyahara, and is the fifth step.
sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah

3.1 Concentration (dharana) is the process of holding or fixing the attention of mind onto one object or place, and is the sixth of the eight rungs.
deshah bandhah chittasya dharana

3.9 That high level of mastery called nirodhah-parinamah occurs in the moment of transition when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself.
vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana chitta anvayah nirodhah-parinamah

3.11 The mastery called samadhi-parinamah is the transition whereby the tendency to all-pointedness subsides, while the tendency to one-pointedness arises.
sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah

3.12 The mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially.
tatah punah shanta-uditau tulya-pratyayau chittasya ekagrata-parinimah

3.19 By samyama on the notions or presented ideas comes knowledge of another’s mind.
pratyayasya para chitta jnana

3.35 By practicing samyama on the heart, knowledge of the mind is attained.
hirdaye chitta samvit

3.39 By loosening or letting go of the causes of bondage and attachment, and by following the knowledge of how to go forth into the passages of the mind, there comes the ability to enter into another body.
bandha karana shaithilyat prachara samvedanat cha chittasya para sharira aveshah

4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
nirmana chittani asmita matrat

4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
pravritti bhede prayojakam chittam ekam anekesam

4.15 Although the same objects may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.
vastu samye chitta bhedat tayoh vibhaktah panthah

4.16 However, the object itself does not depend on any one mind, for if it did, then what would happen to the object if it were not being experienced by that mind?
na cha eka chitta tantram ched vastu tat pramanakam tada kim syat

4.17 Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.
tad uparaga apeksitvat chittasya vastu jnata ajnatam

4.18 The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.
sada jnatah chitta vrittayah tat prabhu purusasya aparinamitvat

4.21 If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion.
chitta antara drishye buddhi-buddheh atiprasangah smriti sankarah cha

4.23 Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
drastri drisya uparaktam chittam sarva artham

4.24 That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions.
tad asankheya vasanabhih chittam api parartham samhatya karitvat

4.26 Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen.
tada viveka nimnam kaivalya pragbharam chittam

CHITTA OTHER DEFINITIONS

”Patanjali goes directly to the point, which is chitta, the thinking self. Though chitta is also translated as mind, Patanjali is not talking about what modern psychology calls mind, but about something far more comprehensive. He is talking about the totality of all mental functioning. Chitta is the field in which the rest of the mind functions. All aspects of chitta are modifications.”
~ Samadhi pg. 28
“Chitta: The pool of unconscious mind-stuff into which all the impressions gathered by the senses are thrown, as it were, and from the bottom of which they rise to create a constant stream of random thoughts and associations. According to Patanjali, the codifier of yoga philosophy, “Yoga is the cessation of change and modifications of chitta.” Yoga sutra 1.2”
~ The Royal Path pg. 123
“There are many levels of chitta, the reservoir of your unconscious mind. The unconscious mind is a storehouse for all the impressions you have been storing. As a river cannot flow without a bed, there also has to be a bed for the flow of thoughts. The unconscious mind is actually part of the conscious mind. You do not have conscious and unconscious dreams, or conscious and unconscious sleep. What you call the unconscious is really a part of — another level of — the conscious mind. But if it is a level of the conscious mind, then why are you not aware of it? You are not even aware of the conscious mind because you do not study and train it.”
~ Samadhi pg. 41
“If you train manas, and if you lead your ahamkara toward chitta and your manas toward buddhi, then you have accomplished something. Don’t do anything in life unless your buddhi, the counselor within, tells you to do it. You need to make internal experiments with yourself: you need to train your buddhi to give a correct, clear judgment to your manas. You also have to train your manas to take advice from buddhi. Perhaps you feel deprived of something of value and suddenly the idea occurs that you want to steal it. You know that it is wrong, but you want to do it. This is due to your mental habits. So you must train both your manas and your ahamkara, and that process is what we call polishing your ahamkara.”
~ The Art of Joyful Living pg. 82

Coordinating Chitta;

If Chitta is not coordinated with the other functions of mind, then the thousands, millions, or countless impressions in this bed of the lake of mind start to stir and arise. It is as if these many latent impressions, coming to life are all competing for the attention of Manas to carry out their wants in the external world. In the absence of a clear Buddhi, the competing voices of Chitta often drive Manas to take actions in the world that are really not so useful.
There is something between you and the Absolute Reality, and that is the mind. It is explored and witnessed as Manas (the mind as importer and exporter), Chitta (the storehouse of memory or karma), Ahamkara (the I-maker), and Buddhi (intelligence), along with the ten instruments of cognition and action, the Indriyas.
Those four functions of mind and ten instruments are explored at the Gross and Subtle levels where they operate, and then allowed to merge back into the Causal plane, where the formless is encountered, experienced, and also transcended so as to reveal the Self, the state of Turiya.
The inner organ (antahkarana) is called Manas, Buddhi, ego [ahamkara] or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of remembering things it is interested in.