ON THE PHILOSOPHY OF THE MIND.
Argument. Inquiry into the cause of the fulness of the mind.
Ráma said:—Venerable sir! that art acquainted with the mysteries of all
things, I have a great doubt swelling in my breast like a huge surge of
the sea.
2. How is it sir, that any foulness could attach to the mind, when it
is situated in the eternal purity of the infinite Spirit, which is
unbounded by time and space.
3. Again as there is nothing, nor was there ever, nor anything ever to
be at any time, or place, beside the entity of the Holy one, how and
whence could this foulness come in Him?
4. Vasishtha answered: Well said Ráma! I see your understanding
approaching to the way of your liberation, and exhaling the sweetness
of the blossoms of the garden of paradise (Nandana).
5. I see your understanding is capable of judging both _a priori_ and
_a posteriori_, and is likely to attain that _acme_ which was gained by
the gods, Sankara and others.
6. It is not now the proper time and place for you to propose this
question, it should be adduced when I would come to the conclusion of
the subject.
7. This question should be asked by you when I come to the conclusion,
and it will be demonstrated to you as clearly as the situation of a
place in a map or globe, placed in the palm of your hand (hastámalaka).
8. This question of yours will be most suitable at the end, as the
sounds of the peacock and swan, are best suited to the rainy season and
autumn.
9. The blueness of the sky, is pleasant to look upon at the end of the
rainy weather; but it is odd to speak of it during the rains. (So the
question must have its proper place and occasion).
10. It is best to investigate into the mind by the nature of its acts
and operations, which tend to be the causes of the repeated births of
mankind.
11. It is by its nature, that the mind has its power of thinking, and
leading all the organs and members to their several actions, as it is
ascertained by the seekers of salvation.
12. Men learned in the sástras and eloquent in speech, have given
various appellations to the mind, in different systems of philosophy,
according to its various perceptive faculties and different functions
and operations in the body. (Gloss. It is called the mind (_mana_) from
its power of minding (_manana_); it is termed internal sight (pasyanti)
from its seeing inwardly; it is the ear (_srotra_) from its
hearing—_sravana_ from within, and so on).
13. Whatever nature the mind assumes by the fickleness of its thoughts,
it receives the same name and nature for itself, as the same fleeting
air receives from its exhaling of different odours.
14. So the mind delights itself with the thoughts of its desired
objects, and assimilating itself into their natures.
15. It receives the same form in which it delights, and which it
assumes to itself in its imagination.
16. The body being subject to the mind, is moulded in the same form of
the mind; just as the wind is perfumed by the odour of the flowerbed,
through which it passes (and the fragrance it carries).
17. The inward senses being excited, actuate the outward organs of
sense in their own ways, as the exciting motion of the winds, drives
the dust of the earth before their course.
18. The mind exerts its powers in the action of the external organs in
the performance of their several functions; just as the flying winds
drive the dust in different directions.
19. Such are the acts of the mind which is said to be the root of
action, and these combine together as inseparably as the flower and its
fragrance.
20. Whatever nature the mind adopts to itself by its wonted habit, the
same shoots forth in the form of its two kinds of motion (the will and
action).
21. And according as the mind does its action, and brings about the
result by its assiduity, in like manner does it enjoy the fruition
thereof, and enslaves itself to the enjoyment.
22. It understands that as its right course, which agrees well with its
temperament; and knows for certain that there is no other way to its
real good (beside its wonted course).
23. Minds of different casts follow different pursuits, according to
their particular proclivities; and employ themselves in the acquisition
of wealth and virtues, desired objects and liberation according to
their best choice.
24. The mind is ascertained by the Kápila (Sánkhya) philosophers, as a
pure substance, like the immaterial intellect (under the title of
_pradhána_); and this view of it is adopted in their system or sástra
(in opposition to the doctrine of Vedánta).
25. These men relying on the error of their own hypothesis, inculcate
their supposed view of the mind to others, as the only light to guide
them in the way of their salvation.
26. But the professors of Vedánta doctrines, acknowledge the mind as
Brahmá himself; and preach peace and self-control, as the only means of
the attainment of liberation.
27. But that there is no other way to the salvation of the supposed
mind (than by these means), is an _ipse dixit_ of the Vedánta, and an
assumed dogma (_kalpitániyama_) as those of other schools.
28. The Vijnánavádi philosophers also, have ascertained and upheld
peace and self-government as the leaders to liberation, but this too is
an effusion of their erroneous understandings.
29. Thus all sects give out their own views, in the false rules they
have adopted for the salvation of their supposed minds; and assert that
there is no other way to it, beside what is laid down by them.
30. So the Arhatas (Buddhists) and the other sectarians, have proposed
a variety of fictitious methods for the liberation of the mind, of
their arbitrary will in their respective sástras.[3]
31. The arbitrary rules of the learned, and those unsupported by the
srutis, are as numerous and varying from one another, as the bubbles of
clear water (but are never lasting like the dicta of the holy writ).
32. Know mighty Ráma, the mind to be the source of all these rules and
methods, as the sea is the source of every kind of gem (lying hid in
its bosom).
33. There is no innate sweetness in the sugarcane nor bitterness in the
_nimba_, both of which are sucked by insects; nor is there any heat or
cold inherent in the sun or moon (as both of them are peopled by gods
and spirits). It is the intrinsic habit of the mind that makes the
difference.
34. Those that want to enjoy the unadulterated happiness of their
souls, should habituate their minds to assimilate themselves to that
happy state, and they are sure to have the same.
35. The mind having fled from the sphere of the phenomenal world,
becomes exempt from all its pleasure and pain, like the fledged bird
flying in the air by casting its shell and leaving its cage below.
36. O sinless Ráma! Cherish no fondness for the phenomenal world, which
is an unreal illusion, full of fear and unholiness, and is stretched
out to ensnare the mind.
37. The wise have styled our consciousness of the world as a magic
scene (máyá), an appearance of ignorance—avidyá, a mere thought
(bhávaná), and the cause and effect of our acts.
38. Know that it is the delusive mind, which stretches the visible
world before thee, rub it off therefore as dirty mud from the mind.
39. This visible appearance which naturally appears before thee in the
form of the world, is called the production of ignorance by the wise.
40. Men being deluded by it, are at a loss to know their real good, as
the blinded eye is incapable to perceive the brightness of the day.
41. It is the contemplation of objects (sankalpa), that presents the
phenomena to our view, like arbors in the empty sky; and it is their
incogitancy (asankalpana), which effaces their images from the inward
and outward sights.
42. It is the abstract meditation of the thoughtful yogi, that weakens
the outward impressions, and by dissociating the soul from all external
things, keeps it steady and sedate in itself.
43. The mind being inclined to the right view of things, by its
abstraction from the unreal sights, produces the clearness of the
understanding, and an insouciant tranquility of the soul.
44. The mind that is regardless of realities as well as of unrealities
(that is of its inward and outward reflections); and is insensible of
pleasure and plain, feels in itself the delight of its singleness or
unity.
45. Application of the mind to unworthy thoughts, and to the internal
or external sights of things, debars the soul from tasting the sweets
of its solity (apart from other considerations).
46. The mind that is subject to its endless desires, is like the clear
firmament obscured by the clouds; and ranges in the maze of doubt
between truth and untruth, as of supposing the rope for the serpent.
47. Man obstructs to himself the sight of the clear firmament of his
intellect, by the mist of his doubts; but he thinks it as unobstructed
by his error, and indulges the fancies of his imagination which tends
the more to his error.
48. He takes the true, incorruptible and supreme Brahmá in a different
light (of base and corruptible things), as one mistakes one thing for
another in the dark or in his error.
49. Having got rid of his false imagination, man comes to the knowledge
of true God and his happiness, as one freed from his false apprehension
of a tiger in a copse, is set at rest with himself.
50. The bugbear of one’s (soul’s) imprisonment in the vacuity (cavity)
of the body, is dispersed by his insight into it, as the fear of a lion
lurking in the jungle, is removed upon finding no such thing therein.
51. So on looking deeply, you will find no bondage in the world; the
notions that this is the world and this is myself, are only errors of
the mind.
52. It is flight of fancy, that fills the mind with chimeras of good
and evil; just as the shade of evening, presents spectres of _vetála_
ghosts to little children.
53. Our fancies alight on us at one time, and depart at another, and
assume different forms at will; just as our consorts act the part of
wives in our youth, and of nurses in our old age.
54. She acts the part of a house wife in her management of household
affairs, and taken as a mistress, she embraces us in her bosom (or She
hangs on us by the neck).
55. And like an actress, the mind forgets to display its parts, when it
plays another, so every body is betaken by the thoughts he has in his
head, in neglect of others which are absent.
56. The ignorant do not perceive the selfsame unity, in all things he
beholds in the world; but they view every thing in the light, as they
have its idea imprinted in their minds.
57. They meet also with the results of the forms, which they have in
view for the time; though they are not in reality what they seem to be,
nor are they entirely false (being the idealities of their mind).
58. Man views every thing in the same manner as he thinks it in
himself; as his fancy of an elephant in the sky, makes him view the
elephants in clouds.
59. He believes these elephants pursuing their mates, in his thought;
so it is the thought, that gives the outward forms of things.
60. Ráma! repel your drowsiness, and behold the supreme soul in thy
soul; and be as a bright gem by repelling the shadows of all external
things.
61. It is impossible, O Ráma, that one so enlightened as thyself, will
receive the reflexion of the world, as dull matter like others (rather
than a reflexion of the Spirit).
62. Being certain of its immateriality, never taint thy mind with its
outward colouring, or the knowledge of its reality; but know it as no
way distinct from the Supreme Spirit.
63. Mind in thyself the Being that is without beginning or end, and
meditate on the Spirit in Spirit. Do not let the reflexions of thy
mind, imbue their tinge in the pure crystal of thy soul.
64. Be on thy guard, as never to allow the reflexions of your mind, to
taint the clear crystal of thy soul; but remain unmindful of the
visibles, and regardless of all worldly desires (which are causes of
misery and repeated births and deaths).