It is worthwhile noting the significance of the word ‘alone’ in the Sutra. The
significance, of course, is that the creation of an ‘artificial mind’ does not require any
other operation except that of establishing a new centre of individuality. The precipita-
tion of an ‘artificial mind’ round about this centre is brought about automatically by
the forces of Prakrti because the capacity of gathering a ‘mind’ round itself is inherent
in the Mahat-Tattva. There is nothing extraordinary or incredible in such materializa-
tions and similar phenomena take place even on the physical plane. What happens
when we place a tiny seed in the ground? The seed, by the potential power which is
inherent in it, immediately begins to work upon its surroundings and gradually elabo-
rates a tree from the matter appropriated from its environment. The flow of natural
forces brings about all the necessary changes needed for this development. Do we
know the secret of this power? No! But still it exists and we see its action all around us
in every sphere of life. What is, therefore, incredible or miraculous in a centre estab-
lished in the Mahat-Tattva gathering a Citta or ‘mind’ round itself by the automatic
action of natural forces (Prakrti-Apurat)? The only difference is that of time. While
the tree takes considerable time to grow, the production of the ‘artificial mind’ seems
to take place instantaneously. But time is a relative thing and its measure varies ac-
cording to the plane upon which it functions.
The automatism which is involved in the creation of ‘artificial minds’ cannot be
adequately understood unless we have a clear grasp of the natural law enunciated in
IV-2-3. This, no doubt, partly accounts for the insertion of these two Sutras before the
problem of ‘artificial minds’ is dealt with by the author.
- The one (natural) mind is the director or mover of the many (artificial)
minds in their different activities.