Chap 14 - Ignorance - the Sole Bondage - Page 121
True renunciation is a refined concept. In fact, the body or senses cannot possess anything at all. It is the inner mind that fosters ideas like possession and non-possession, like many other thoughts and notes. Any experience, enjoyment, knowledge, doubt, clarity is nothing but a subtle product of the mind alone.
Nno object can create or cause desire, fondness or craving all by itself. All feelings are created and preserved by the mind, even if they are related to external objects. Equally so, any renunciation of these is also equally a mind-development, which follows a mind-process.
The whole world around is a perception that the inner Consciousness by its own inscrutable power brings about. The colour, shape, qualities, features and other embellishments seen anywhere are what the mind ascribes and attributes. To get attracted to any of its allurements is again the mind's withcraft. To put an end to this rigmarole is true inner renunciation, by which are gained the imperishable bounties of true knowledge.
Chap 15 - Obstacles to All-fold Renunciation - Page 123
Our body is a medium for experience, bhoga-aayatanam. With its birth, we commence our life on earth. It is through the body, with the senses on it, that we perceive and interact with the world around. Sensory perception becomes the raison d'etre for everything in human life.
But is this verily so? In sensory perception alone the ultimate? In spiritual enquiry, the experiencer, the Subject, should be primary factor. On analysis, is it not clear that the body is but a material, inert mass? What makes it anumate and active is the inner presence, Cetana or Consciousness, which is different from matter and energy. Mind, intelligence and ego are functional notes which Consciousness experiential and evident. Obviously, our attention and focus should be on those inner spiritual faculties, the ego, mind and intelligence.
DEsire is the germination of a psychic impetus persuading the individual to get at something away from (and other than) himself and possess it as his. As the objects of the world are many, desires also will be equally manifold. This makes the desiring process plural and endless, and its hold on the individual a labyrynth.
Page 126
Spirituality is meant to unfold the seeker's personality, enabling him to discover and set right his defects, blemishes and insufficiencies (by a process of thoughtful reflective introspection).
The entire spiritual saadhana is of and for the mind alone. All the external sensory disciplines, routines, and ascetic engrossments are only to get at the mind and refine it.
Choodālā points that the real unspiritual elements in anyone are desire, greed and infatuation, which instantly inflict one with possessive
ness. Possessive notes, however common, will not allow one to live in this world with elegance and dignity.
Desire is penalizing, possessiveness in entrapping. When rightly reflected upon, we will understand that there is nothing that we possess or need to possess.
Page 127 last para
त्यागिता स्यात्कुतस्तस्य चिन्तामप्यावृणोति य: । पवनस्पन्दयुक्तस्य नि:स्पन्दत्वं कुतस्तरो: ॥
चिन्तैव चित्तमित्याहु: संकल्पेतरनामकम् । तस्यामेव स्फुरन्त्यां तु चित्तं त्यक्तं कथं भवेत् ॥
चित्ते चिन्तागृहीते तु त्रिजगज्जालके क्षणात् । कथामासाद्यते साधो सर्वत्यागो निरञ्जन: ॥
YVR 6p.90.14-16
If thoughts and imaginations shroud one, how can renunciation grace at all?Thinking is itself said to be the mind. Wish and will are its yet another name. As long as these pravail, how will the mind stand renounced at all? The the mind is enshouded by thoughts, instantly spreads forth the network of the three world.
Page 188
Kumbha replied : Understand, O King, desirefulness is the true nature of the mind. The word 'mind' is but a synonym of desire.
There is no specific substance called mind inside the body. But there are some inner processes and functions. Mind when properly looked at, is only a name given to a certain flux, vibrant radiation or projection, consisting of desires of latent tendencies.
Ever since the child is born, it begins to interact with the world-objects through senses. And the resulting impressions form the basis for desires to take shape. By its very nature, desire goads one to gain, possess or hold something other than himself. This process of linking oneself with the object, drwaing a clear line of separation between oneself and the object, thereby arousing.a compulsion to possess whatever is apparently the 'other', is called desire.
Chap 23 Felling the Tree called Mind Page 192
Mind meaning Consciousness, displays three distinct states - wakefulness, dream and sleep. Mind, which caused deep sleep earlier, dissolving itself, wakes up to bring forth extensive display of gross objects with infinite variety and magnitude. However, all the expenriences thereof are solely 'inner'. This, what we call the external object-wlrld is actually our own personal, direct, inner experience. Words like gross, physical or external that we attribute to the wakeful obects are in fact, conclusions of our own inner experiences.
What does it imply? Analyzing the three states of mind, it is quite clear that 'dissolving the mind' is as much possible as involving it in sensory interactions.
