Whatever the mind (chitta) wills regarding the creation of the world, the same immediately appears before it, whether producing something nonexistent to view, annihilating something that once existed, or the representing one as another. 2 The mind is said to be subject to the vital breath (prana, subtle energy, life force) whenever it fancies itself as the vital breath, and can neither exist nor do anything without it being moved by the air of respiration. 3 It thinks it cannot live long without the association of respiration, and it must come back to its life and its living action of thinking with the return of breathing.
4 Again, as the mind fancies that it is accompanied by vital breath in some living body, it finds itself instantly joined with such breath. It beholds the world rising to view like an enchanted city. 5 The mind thinks of the convenience of its union with the vital breath and body. With this thinking it is pleased to remain forever as a triple being, combining intellectuality, vitality and materiality.
6 Know that false knowledge keeps the mind in suspense and is the cause of great sorrow to mankind. There is no way of getting rid of it except by the true knowledge of the Self. 7 He who thinks there is a distinction between his self and another can have no correction from his error except by spiritual knowledge of the only spirit. 8 There is no way to true knowledge except by inquiry into liberation. Therefore be employed with all diligence to inquire into the means of liberation. 9 Truly the very conceptions of individual ego and “I” and another are false and proceed from utter ignorance. There is no other means to remove them except through liberation.
10 Hence any thought which is habitual to the mind comes to be firmly impressed upon it in time. Therefore the idea that the vital breath is one’s life and all makes his mind dependent upon the breath. 11 So also, when the body is in a healthy state with its vitality, the mind is dependent on it and has its free play. But being in bad health, it feels its life embittered and forgets to know itself in its true nature. 12 When the respiration is quick in discharging the duties of the body and the mind is engaged in its busy thoughts; then neither is capable of meditation unless they are repressed in the heart. 13 These two, mind and respiration, are related to one another like car and driver. What living being is there who is not driven along by them?
14 The Supreme Spirit ordained the mind and vital breath in this way at the very beginning of creation. Therefore, this law of their cooperation continues unaltered to this day.15 Hence the mind and vital airs act in concert in all living bodies, conducting them at all times in all places in their stated course of action. 16 The equal course of both serves the regular conduct of the functions of life. But their unequal course produces dissimilar effects, like that of dreaming when the mind alone is active. The inactivity of both causes the inertness of the body and soul in the state of sound sleep.
17 When the intestines are blocked or controlled by the digestive juices of food taken into them and the breathing becomes dull and slow, then the mind also becomes calm and quiet. Then follows the blissful state of sound sleep. 18 When the stomach is filled with food and the lungs are weak with weariness, then breathing remains shallow, bringing on a state of sweet state of deep sleep (sushupti). 19 Again when the intestinal parts are cool and phlegmatic, or exhausted by loss of blood owing to some sore or wound, and breathing is stopped in the body, there comes the state of numbness of sleep.
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