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140 Saiva Philosophy in some Important Texts [CH. unassociated with anything that can be expressed by speech. The supreme Lord is therefore called vāg-vićuddha. The ascetic should often better stay in the cremation grounds where, not having any association, he will have greater time to devote to meditation, and attain merit or dharma which is identified with the greatness that is achieved by yama and niyama. In this way the ascetic cuts asunder all impurities. This cutting asunder of impurities means nothing more than taking away the mind from all sense objects and concentrating the mind on the Lord (yantraņa-dhāranātmakaś chedo drastvyaḥ). This cheda or dissociation means the separating of the self from all other objects. By this means all the network of causes that produce the defects are cut asunder. The defects are the various sensations of sound, touch, etc., for from these we get in our minds desire, anger, greed, fear, sleep, attachment, antipathy, and delusion. Then again these defects manifest themselves in our efforts to earn things, to preserve them, to be attached to them, and to indulge in injuring others. As a result of this, one afflicts oneself and also others. When one is afflicted oneself, one suffers, and if one afflicts others, then also on account of this vice one suffers. All such suffering thus is associated with the self. The sense objects are like the fruits of a poisoned tree which at the time of taking may appear sweet, but in the end will produce much suffering. The suffering of a man commences from the time of his being born, and continues throughout life till the time of death, so one should see that one may not have to be born again. The pleasures of enjoying sense objects have to be maintained with difficulty, and they produce attachment; when they disappear they produce further sorrow. Moreover, it is hardly possible to enjoy a sense object without injuring other persons. Even in wearing ordinary apparel one has to kill many insects. So one should refrain from enjoyment of all sense objects and be satisfied with whatever one gets, vegetable or meat, by begging.
The dissociation recommended above is to be done through buddhi, the internal organ (antaḥkarana) which is conceived as being put in motion through merit, meditation, commandments and knowledge. The buddhi is also called citta. Citta means to know and to give experience of pleasure and pain, to collect merit and demerit and other impressions. So, as buddhi is called citta,
