CHAPTER XXI. ON THE PHILOSOPHY OF THE MIND.
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Valmiki and Mitra, Viharilala
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.