Page 71 - Journey to Infinity

worshippers of soul, though having some knowledge about the requirements of body and mind, do not know the truth about the soul, even though they crave for peace and happiness. Such men feel inclined towards spirituality when they read, think and hear others talking about it, and yet they are negligent, as is the nature of each and every individual full of desires. It is such an individual who is called ignorant.
One who worships the soul along with body and mind has his attention fixed on the body, mind and the soul as well, even though he does not know the purpose of the soul. He performs the activities of the waking, dream and the deep-sleep states, and in spite of performing the activities of these three states he is unaware of the truth about the soul. As such, he is ignorant. Such is his condition.
The words body-minded, mind-minded and soul-minded are abstract terms. The words ‘having body’, ‘having mind’ and ‘having soul’ can be used instead. From the point of view of grossness, subtleness and causal form, all the three coverings are found in all, and on all Jivas. The subtle mind occupies the middle place which brings, and can bring, the tidings from above and below. But as the mental and intellectual practice of meditation of ordinary man is on the body and mind alone, he is confined to these planes only. So although the mind rises high it finds itself lost there, and returns in an unconscious state because it does not know how to remain up there and have control over that state. Therefore such a man hardly knows any¬thing about the deep-sleep state of Sushupthi, nor can he know about the soul. Every man indulging in desires experiences all these three states day and night during all the twenty four hours. But he does not know about the third covering, the soul.
First there is the seed and then the tree. As the causal body is the seed it comes first. The soul is not concerned with knowledge or Jnana. There is steadiness, composure, comfort and peace in the soul. Many people think it to be steady and yet call it knowledge. This is nothing but an error in expressing the thought.
There is no movement in both Tam and Sat. Movement is only in the middle state Raj. If so, why is it said that action is the nature of the body which is gross and is constituted of Tam? Action is in movement, and there should be no movement in stupefied condition.
Action and knowledge, Karma and Jnana, both are in the mind. They are the characteristics of the subtle body. Truly speaking action, knowledge, and their purpose which is happiness, all these three are the characteristics of the mind which is constituted of Raj.