helplessly, as it were, driven forward by forces of which we have no consciousness,
then it becomes a blind activity, a kind of determinism reigning supreme over our
heads. Many a time we are under the impression that we are unaware, pushed
forward by the forces of nature. That we are unaware of the intentions of the
movements of nature is a different matter altogether, but unawareness does not rule
out the meaning that is hidden in these movements. The total movement of nature
towards Self-realisation is inclusive of all the activities of the mind also, because the
mind is a part of the universal nature in its rarefied form. Thus, the movement of the
mind towards objects is a blind activity it engages itself in for the purpose of the
recognition of a perfection which it has lost—not knowing, at the same time, that its
movements are not compatible with the conscious intentions of the integration of
being, which is its ultimate purpose.
Externally and internally, the mind moves at different times according to the
intensity of the pressure it receives either from the purusha or from the objects. As it
was stated in the sutra, the mind is influenced by the objects on one side and the
purusha on the other side. If the pressure from the purusha is more, we are
religiously inclined, spiritually motivated and aspiring in noble directions. But if the
pressure from the objects is more intense, then we are sensually inclined and we run
after the enjoyments of the world of objects.
Hence, there is this double activity of the mind. Nevertheless, in all this that has been
said about the mind, the sutra makes out that the mind is material; it is dependent—
non-independent—an assemblage of groups of vasanas which are likely to be
transformed at any time, which are subject to modification and are, therefore, not
permanent. The mind is entirely intended for the purpose of the evolution of the
individual towards the realisation of perfection in the purusha. Viśeṣadarśinaḥ
ātmabhāva bhāvanānivṛttiḥ (IV.25) is the sutra which follows. The consciousness of
individual self, and even the consciousness of effort of any kind, ceases when there is
an awareness of the purusha as distinct from prakriti. This is a literal rendering of
this sutra.
There is a perpetual feeling in us about our own selves, which lies at the background
of even altruistic activities. Even our movements in the direction of social work and
humanitarian activity is rooted in a peculiar self-sense, and this is what is called
atmabhava bhavana. We are never rid of this consciousness of ourselves at any time.
Sometimes we are faintly aware of ourselves being there as individuals. Sometimes
we are intensely aware; but we are never totally unaware. The identification of
consciousness with this self-sense, or individuality, is a part of our empirical
existence, and it is second nature to us. It is ‘we’ ourselves, and everything starts
from this seed of the affirmation of the self-sense.
We have to exist first as something, as constituted of a certain character, a meaning,
or a significance. From this existence of ours as an individual associated with certain
attributes arises various other types of meaning. This self-sense, which is the root of
this activity in this world—whatever be the nature of that activity—does not cease
even in different reincarnations. Even if we take many births, the self-sense will not
cease, because it is that self-sense which is the cause of the reincarnations, or
rebirths, and it is that which undergoes this process of transformation in the form of
reincarnation.