THE MIND AND THE BODY

                                     TWO LAYERS OF MIND AND BODY

                THE STATES OF THE MIND ARE ALWAYS KNOWN BECAUSE THE LORD OF THE MIND IS UNCHANGEABLE.

               THE WHOLE GIST OF THIS THEORY IS THAT THE UNIVERSE IS BOTH MENTAL AND MATERIAL. AND BOTH THE MENTAL AND MATERIAL WORLDS ARE IN A CONTINUOUS STATE OF FLUX. WHAT IS THIS BOOK?

             IT IS A COMBINATION OF MOLECULES IN CONSTANT CHANGE. ONE LOT IS GOING OUT, AND ANOTHER COMING IN, IT IS A WHIRLPOOL, BUT WHAT MAKES THE UNITY? WHAT MAKES IT THE SAME BOOK? THE CHANGES ARE RHYTHMICAL, IN HARMONIOUS ORDER THEY ARE SENDING IMPRESSIONS TO MY MIND, AND THESE PIECED TOGETHER MAKE A CONTINIOUS PICTURE.

            SWAMI VIVEKANANDA DOES NOT COMMENT ON THE 16TH SUTRA IN MOST VERSIONS OF PATANJALI YOGA SUTRA. THIS SUTRA IS:

            AN OBJECT EXISTS INDEPENDENT OF ITS COGNIZANCE BY ANY ONE CONSCIOUSNESS. WHAT HAPPENS TO IT WHEN THAT CONSCIOUSNESS IS NOT THERE TO PERCIEVE IT?

           MIND ITSELF IS CONTINUOUSLY CHANGING. THE MIND AND BODY ARE LIKE TWO LAYERS IN THE SAME SUBSTANCE, MOVING AT DIFFERENT RATES OF SPEED. RELATIVELY, ONE BEING SLOWER AND THE OTHER QUICKER, WE CAN DISTINGUISH BETWEEN THE TWO MOTIONS. FOR INSTANCE, A TRAIN IS MOVING, AND ANOTHER CARRIAGE IS MOVING SLOWLY ALONGSIDE, IT.IT IS POSSIBLE TO FIND THE MOTION OF BOTH THESE, TO A CERTAIN EXTENT. BUT STILL SOMETHING ELSE IS NECESSARY. MOTION CAN ONLY BE PERCEIVED WHEN THERE IS SOMETHING ELSE WHICH IS NOT MOVING. BUT WHEN TWO OR THREE THINGS ARE RELATIVELY MOVING, WE FIRST PERCIEVE THE MOTION OF THE FASTER ONE, AND THEN THAT OF THE SLOWER ONES. HOW IS THE MIND TO PERCIEVE ? IT IS ALSO IN A FLUX. THEREFORE, ANOTHER THING IS NECESSARY WHICH THE MOTION IS STILL SLOWER, AND SO ON, AND YOU WILLL FIND TO END. THEREFORE, LOGIC COMPELS YOU TO STOP SOMEWHERE. YOU MUST COMPLETE THE SERIES BY KNOWING SOMETHING WHICH NEVER CHANGES. BEHIND THIS NEVER ENDING CHAIN OF MOTION IS THE PURUSA, THE CHANGELESS, THE COLOURLESS, THE PURE. ALL THESE IMPRESSIONS ARE MERELY REFLECTED UPON IT, AS RAYS OF LIGHT FROM A CAMERA ARE REFLECTED UPON A WHITE SHEET, PAINTING HUNDREDS OF PICTURES IT, WITHOUT IN ANY WAY TARNISHING THE SHEET.

                  MIND IS NOT SELF-LUMINOUS, BEING AN OBJECT. TREMENDOUS POWER IS MANIFESTED EVERYWHERE IN NATURE, BUT YET SOMETHING TELLS US THAT IS IS NOT SELF-LUMINOUS NOT ESSENTIALLY INTELLIGENT. THE PURUSA ALONE IS SELF-LUMINOUS, AND GIVES ITS LIGHT TO EVERYTHING. IT IS ITS POWER THAT IS PERCOLATING THROUGH ALL MATTER AND FORCE.

                 FROM THE MIND WERE SELF- LUMINOUS IT WOULD BE ABOE TO COGNISE EVERYTHING AT THE SAME TIME, WHICH IT CANNOT. IF YOU PAY DEEP ATTENTION ONE THING, YOU LOSE ANOTHER, IF THE MIND WERE SELF-LUMINOUS, THERE WOULD BE NO LIMIT TO THE IMPRESSIONS, IT  COULD RECEIVE. THE PURUSA CAN ORGANISE ALL IN ONE MOMENT, THEREFORE, THE PURUSA IS SELF- LUMINOUS, ADN THE MIND IS NOT.

           ANOTHER COGNISING MIND BEING ASSUMED THERE WILL BE NO END TO SUCH ASSUMPTIONS AND CONFUSION OF MEMORY.

            LET US SUPPOSE THAT THERE IS ANOTHER MIND WHICH COGNISTS THE FIRST, THERE WILL HAVD TO BE SOMETHING WHICH COGNISES THAT, AND SO THERE WILL BE NO END TO IT. IT WILL RESULT IN CONFUSION OF MEMORY, THERE WILL BE NO STROREHOUSE OF MEMORY.

            THE ESSENCE OF KNOWLEDGE BEING UN-CHANGEBLE, WHEN THE MIND TAKES ITS FORM, IT BECOMES CONSCIOUS.

           PATANJALI SAYS THIS TO MAKE IT MORE CLEAR THAT KNOWLEDGE IS NOT A QUALITY OF THE PURUSA. WHEN THE MIND COMES NEAR THE PURUSA IT IS REFLECTED, AS IT WERE, UPON THE MIND, AND THED MIND, FOR THE TIME BEING, BECOMES KNOWING AND SEEMS AS IF IT WERE ITSELF THE PURUSA.

           COLOURED BY THE SEER AND THE SEEN THE MIND IS ABLE TO UNDERSTAND EVERYTHING. ON THE ONE SIDE THE EXTERNAL WORLD, THE SEEN, IS BEING REFLECTED, AND ON THE OTHER, THE SEER IS BEING REFLECTED, THERE COMES THE POWER OF ALL KNOWLEDGE TO THE MIND.

            THE MIND THROUGH ITS INNUMERABLE DESIRES ACTS FOR ANOTHER (THE PURUSA) BEING COMBINATIONS.

            THE MIND IS A COMPOUND OF VARIOUS THINGS, AND THEREFORE, IT CANNOT WORK FOR ITSELF. EVERYTHING THAT IS A COMBINATION IN THIS WORLD HAS SOME OBJECT FOR THAT COMBINATION, SOME THIRD THING FOR WHICH THIS COMBINATION IS GOING ON, SO THIS, COMBINATION OF THE MIND IS FOR THE PURUSA.

       

              FOR THE DISCRIMINATION THE PERCEPTION OF THE MIND AS ATMAN CEASES.

               THROUGH DISCRIMINATION THE YOGI KNOWS THAT THE PURUSA IS NOT MIND.

               THEN BENT ON DISCRIMINATING THE MIND ATTAINS THE PREVIOUS STATE OF KAIVALYA (ISOLATION).

                THUS BENT ON DISCRIMINATING THE MIND ATTAINS THE PREVIOUS STATE OF KAIVALYA (ISOLATION).

                 THUS THE PRACTICE OF YOGA LEADS TO DISCRIMINATING POWER, TO CLEARNESS OF VISION. THE VEIL DROPS FROM THE EYES, AND WE SEE THINGS ARE THEY ARE. WE FIND THAT THIS NATURE IS A  COMPOUND, AND IS SHOWING THE PANORAMA FOR THE PURUSA, WHO IS THE WITNESS THAT THIS NATURE IS NOT THE LORD, THAT THE WHOLE OF THESE COMBINATIONS OF NATURE ARE SIMPLY FOR THE SAKE OF SHOWING THESE PHENOMENA TO THE PURUSA, THE ENTHRONED KING WITHIN, WHEN DISCRIMINATION COMES BE LONG PRACTICE FEAR CEASES, AND THE MIND ATTAINS ISOLATION.

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