Page 132 - Journey to Infinity

(Dvidha), in this upasana, which is not to be relied upon. It is a defect. The gross region of the body is the place of multiple transformation (Change) of matter. The Vritti or active current of mind is disturbed again and again from this place; and since happiness is the state of concentration and settling down of the disposition of the mind, misery or sorrow is experienced on its being disturbed. Its happiness is (a) temporary, (b) transient and (c) dependent, (d) increases consciousness, (e)thrown in hesitation, (Dvidha), and one can attain neither enjoyment (pleasure-Bhoga) nor union with the Ultimate (Yoga).
In the same way, with regard to the spirit, since it takes with it the influence and shadow of materiality, it cannot have a firm footing there also; and it goes there without any consciousness, and returns from there in the same condition. Desirelessness and contentment will not come. It remains imperfect and full of defects. The qualities of perfection are not developed in it, nor does it attain perfection.
The scriptures describe three forms of happiness and misery, (a) Adhibhautika —caused by the creatures made of elements of Nature; (b) Aadhidaivika— caused by fate or gods; (c) Adhyatmika—caused by ones own heart in the heart. Thus misery and happiness is caused according to the combination and influence of these.
Happiness is the name of a certain disposition of mind, of Upasana, of the condition of firmness, settling and withdrawal of mind; and misery is the name of that disposition in which there is wicked desire, evil propensity, jerk, removal and weakness. Except this, happiness and misery are nothing. The disposition of mind (active current of mind) flows all over the body from head to foot in the form of currents through the veins and arteries. Happiness is experienced where it settles or dwells, and misery is experienced when it moves or is removed from there by force. It, the mind, always plies between the physical, mental and spiritual planes, and experiences happiness and misery. If it travels of its own accord in a natural way, then it will not feel happiness and misery. On its settling, happiness is experienced, while misery is experienced on its being removed by force. Thus happiness and sorrow is the play of settling and moving or removal of the current of the mind.
For example, two persons are playing chess. The minds of both are concentrated on the game. They are deeply interested in it, and they get pleasure, freshness and happiness. If a third man comes and annoys them, or disturbs the game, and overthrows the chess-board, their settled mind is perforce removed. Or, in other words, it was compelled to move. The result is, the relation is cut off. There is disinterestedness and un-happiness (sorrow). This is the first instance.
Take another example. A person goes for a stroll in the garden. He is seeing