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THE SYSTEMS OF INDIAN PHILOSOPHY
from Prakriti the mind continues in a state of integrity. Its span of duration is limited to a Mahapralaya-the great Deluges when it disintegrates to be taken up by Prakriti. The seat of the mind has been the subject of an able discussion amongst the ancient philosophers. The followers of the Puranas and the Tantras fix it in the forehead near the junction of the two eye-brows. The anatomical description would incline us to look upon the optic thalamus as the centre of the mind. The Vedantis hold the mind to be situated in the heart, for they say when an individual thinks of a subject he keeps it next to his heart as in the act of worshipping. There are some philosophers who identify the mind with the soul but Kapila refutes their views. He says: If mind and soul were one and the same, one would say 'I am the mind' instead of my mind, my hands'. According to him all experience consists of mental representation, the Hra being clouded, obscured or entirely covered over by the nature or property of representation. This is the root of evil. The act of the mind cognizing objects or, technically, taking the shape of objects presented to it is called grè or transformation. It is the gra which being coloured by the presentation imparts the same colour by representation to otel and causes evil, misery, ignorance and the like. All objects are made of three puts or qualities and when the go or the transformation of the thinking principle sees everywhere nothing but the Hra to the exclusion of the other two, presentation and representation become purely at the passive and the internal ut of the cognizer realizes itself everywhere and in everything. In the clear mirror of the ta is reflected the bright and blissful image of the ever-present Purusha who is beyond change, and supreme bliss follows. This state is called सत्त्वापत्ति or मोक्ष or कैवल्य.
4. YS 3.55
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