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discussion about positive and negative feelings? The delusory outlook is primarily responsible for the absence of positive feelings. This does not permit the right view, it does not allow one to assimilate reality. It changes one's outlook. Reality is something else, but one's experience or conviction tends to be different. It leads to the reversal of knowledge. What has been described in philosophical world as vimohatmaka khyati, anatma-khyati or the reversal of knowledge has at its root the delusory outlook.
The fourth is the moha-chitta. This does not let one's character develop properly. It does not allow one to have the sense of self-restraint, sense of fast. It does not allow him to have spiritual development. It always inspires one towards attachment and aversion. Man continues to be fascinated by the activities prompted by attachment and malevolence.
The chitta is a ray of consciousness. All this is the function of the chitta. It is necessary to clarify that the functions of the chitta and the mind are separate. The first creation of the chitta is the bhava. It is not the mind that is the first creation of the chitta. The chitta creates the bhava which emanates from within. All our emotions are the creation of the chitta. That is why the chitta is of several types. It can be said on the basis of the bhava that a particular chitta is characterised by anger. In the same way, there is the chitta marked by vanity, greed, hatred, quarrel and so on. All these bhavas are created by the mind. Manobhava is a term very much in vogue in literature. It means the bhava passing into the mind. The mind does not create the bhava. Creating the bhava is not the function of the mind. It is the chitta that creates the bhava. The bhava passing into the mind becomes the manobhava. When the concept of the mind was considered in the Agama literature, the Sankhya philosophy and the Rigveda, it was said that we should reflect and think. That is the function of the mind.
Let us understand the relationship between the chitta, the mind and the bhava. From the point of view of meditation, the subtle body, adhyavasaya, leshya,9 the chitta, the bhava and the mind form a complete chain, a total system linking the subtle world and the gross world. Whatever happens in the subtle world is expressed through the mind.
Let us now consider, from the point of view of health-if the mind, the bhava and the chitta are impure, they would create a problems for health. It would not be possible to
