ON SENSATIONS AND THE OBJECTS OF SENSES.
Argument.--The production of the eight signs or senses in the vital
soul, and their development into the External organs for the perception
of outward objects.
Ráma said:--Sir, I have known whatever is to be known, and seen all
that is to be seen; I am filled with the ambrosial draught of divine
knowledge, which you have kindly imparted to me.
2. I see the world full with the fulness of Brahma, I know the
plenitude of God that has produced this plenary creation; it is the
fulness of God that fills the universe, and all its amplitude depends
on the plenum of the all pervading Deity.
3. It is now with much fondness that I like to propose to you another
question, for the improvement of my understanding; and hope you will
not be enraged at it, but communicate to me the instruction as a kind
father does to his fondling boy.
4. We see the organs of sense, as the ears, nose, eyes, mouth and
touch, existing alike in all animals (whether when they are alive or
dead).
5. Why is it then that the dead do not perceive the objects of their
sense, as well as the living who know the objects in their right manner?
6. How is it that the dull organs perceive the outward objects, as a
pot and other objects of sense which are imperceptible to the inward
heart, notwithstanding its natural sensibility and sensitiveness.
7. The relation between outward objects and the organs, is as that of
the magnet and iron, which attract one another without their coming in
contact together. But how is it that the small cavities of the organs
could let into the mind such prodigious objects that surround us on all
sides.
8. If you well know these secrets of nature, then please to communicate
them to me in a hundred ways, in order to satisfy my curiosity
regarding them.
9. Vasishtha answered--Now Ráma, I tell you in short, that neither
the organs nor the heart and mind, nor the pots and pictures, are the
things in reality; because it is impossible for any thing to exist
apart and independent of the pure and intelligent spirit of God.
10. The Divine Intellect which is purer than air, takes the form of the
mind by itself; which then assumes its elemental form of the organic
body, and exhibits all things agreeably to the ideas which are engraven
in the mind.
11. The same elements being afterwards stretched out into matter or
_máyá_ and nature or _prakriti_, exhibit the whole universe as its
_ensemble_, and the organs and their objects as its parts. (This
passage rests on the authority of the sruti which says--[Sanskrit:
máyántu prakritim vidyánamáyinantu maheshvaram | ashábayavabhutestu
váptamsarvva midamjagat]).
12. The mind which takes the elemental form of its own nature, reflects
itself in all the parts of nature in the forms of pots and all the rest
of things. (It is repeatedly said that the mind is the maker of all
things by reminiscence of the past).
13. Ráma rejoined--Tell me sir, what is the form of that elementary
body, which reflects itself in a thousand shapes on the face of the
_puryastaka_ or elemental world, as it were on the surface of a mirror.
14. Vasishtha replied--This elementary body which is the seed of the
world, is the undecaying Brahma, who is without beginning and end,
and of the form of pure light and intellect, and devoid of parts and
attributes.
15. The same being disposed to its desires, becomes the living soul;
and this being desirous of collecting all its desires and the parts of
the body together, becomes the palpitating heart in the midst of it.
(The word heart _hrid_ is derived from its _harana_ or receiving the
blood and all bodily sensations into it; it, is called the _chitta_
also, from its _chinoti_ or collecting and distributing these in itself
and to all parts of the body).
16. It becomes the ego from its thought of its egoism, and is called
the mind from its minding--_manana_ of many things in itself; it takes
the name of _buddhi_ or understanding from its _bodha_ or understanding
and ascertainment of things, and that of sense also from its sensation
of external objects.
17. It thinks of taking a body and becomes the very body, as a potter
having the idea of a pot forms it in the same manner. Such being the
nature of the soul of being and doing all what it likes, it is thence
styled the _puryashtaka_ or manifest in its said eight different forms.
18. The Intellect is also called the _puryashtaka_ or octuple soul,
from its presiding over the eight fold functions of a person; as those
of perception, action and passion and inspection or witnessing of all
things and the like; as also from its inward consciousness and the
power of vitality. (The gloss gives the following explanations of these
words, _viz._--Perception of what is derived by the organs of sense.
Action of what is done by the organs of action [Sanskrit: karmendriya].
Passion or the feelings of pleasure or pain that is so derived.
Inspection or the silent witnessing of all things by the isolated soul.
And so on).
19. The living soul takes upon it different forms at different times,
according as it is employed in any one of these octuple functions; and
also as it is actuated by the various desires, that rise in it by turns.
20. The octuple nature of the soul causes it to put forth itself, in
the same form, as it is led to by its varying desire at any time; in
the same manner as a seed shoots forth in its leaves, according to the
quantity of water with which it is watered.
21. The soul forgets its intellectual nature, and thinks it's a mortal
and material being, embodied in the form of a living creature or some
inanimate being, and ever remains insensible of itself under the
influence of its erroneous belief.
22. Thus the living soul wanders about in the world, as it is dragged
to and fro by the halter of desire tied about its neck; now it soars
high and then it plunges below like a plank, rising up and sinking
below the waves and currents of the sea.
23. There is some one, who after being released from his imprisonment
in this world, comes to know the supreme soul, and attains to that
state which has neither its beginning nor end.
24. There are others also, who being weary and worried by their
transmigrations in multitudinous births, come after the lapse of a long
period to their knowledge of the soul, and obtain thereby their state
of final bliss at last.
25. It is in this manner, O intelligent Ráma, that the living soul
passes through many bodily forms, and you shall hear now, how it
comes to perceive the outward objects of the pots &c. by means of the
external organs of perception--the vision and others.
26. After the intellect has taken the form of the living soul, and
the same has received its vitality; the action of the heart sends its
feelings to the mind, which forms the sixth organ of the body.
27. As the living soul passes into the air, through the organs of the
body it comes in contact with the external objects of the senses; and
then joining with the intellect it perceives the external sensations
within itself. (The gloss says--The organs of sense like canals of
water, carry the sensations to the seat of the mind).
28. It is the union of the living soul with the outward objects, that
causes and carries the sensations to the mind; but the soul being
defunct and the mind being dormant, there is no more any perception of
the externals.
29. Whatever outward object which is set in the open air, casts its
reflexion on the subtile senses of living beings, the same comes intact
with the living soul which feels the sensation; but the soul being
departed, the dead body has neither its life nor feeling of aught in
existence.
30. When the form of the outward object, comes in contact with the
gemming eye sight of a person; it casts its picture on the same, which
is instantly conveyed to the inward soul.
31. The image that is cast on the retina of the eye, is reflected
thence to the clearer mirror of the soul, which perceives it by contact
with the same; and it is thus that outer things come to the knowledge
of the living soul.
32. Even babes can know whatever comes in taction with them, and so do
brutes and vegetables have the power of feeling the objects of their
touch; how then is it possible for the sensuous soul to be ignorant of
its tangible objects?
33. The clear rays of the eyesight which surround the soul, present to
it the pictures of visible objects which they bear in their bosom, and
whereby the soul comes to know him.
34. There is the same relation of sensuous contact, between the
perceptive soul and the perceptible objects of the other senses also;
the taste, smell, sound, the touch of things, are all the effects of
their contact with the soul.
35. The sound remaining in its receptacle of the air, passes in a
moment in the cavity of the ear; and thence entering into the hollow
space of the soul, gives it the sensation of its nature.
36. Ráma said:--I see that the reflexions of things are cast in the
mirror of the mind, like the images of things carved on wooden tablets
and slabs of stone; but tell me sir, how the reflexion of the image of
God is cast on the mirror of the mind.
37. Vasishtha replied:--know, O best of gnostics that know the
knowable, that the gross images of the universal and particular souls,
which are reflected in the mirror of the mind, are as false as the
images of God and deities which are carved in stones and wood.
38. Never rely, O Ráma, in the substantiality of this false world; know
it as a great vortex of whirling waters, and ourselves as the waves
rolling upon it.
39. There is no limitation of space or time or any action, in the
boundless ocean of the infinity and eternity of the Deity; and you must
know your soul to be identic with the Supreme, which is ubiquitous and
omnipresent.
40. Remain always with a calm and quiet mind, unaddicted to anything in
this world; know the vanity of worldly pleasures and pains, and go on
with a contented mind where ever you will. Preserve your equality, and
commit yourself to an indifferent apathy to every thing.