Among the various Chittas that which is attained by Samadhi is desireless

Among all the various minds that we see in various men, only that mind which has attained to Samadhi, perfect concentration, is the highest. A man who has attained certain powers through medicines, or through words, or through mortifications, still has desires, but that man who has attained to Samadhi through concentration is alone free from all desires.

7. Works are neither black nor white for the Yogis; for others they are threefold, black, white, and mixed.

When the Yogi has attained to that state of perfection, the actions of that man, and the Karma produced by those actions, will not bind him, because he did not desire them. He just works on: he works to do good, and he does good, but does not care for the result, and it will not come to him. But for ordinary men, who have not attained to that highest state, works are of three kind, black (evil actions), white (good actions), and mixed.

8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)

Suppose I have made the three kinds of Karma, good, bad, and mixed; and suppose I die and become a god in heaven; the desires in a god body are not the same as the desires in a human body. The god body neither eats nor drinks; what becomes of my past unworked Karmas, which produce as their effect the desire to eat and drink? Where would these Karmas go when I became a god? The answer is that desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the god desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the god desires will wait. What does that show? That by means of environment we can check these desires. Only that Karma which is suited to and fitted for the environments will come out. These proves that the power of environment is the great check to control even Karma itself.

9. There is connectiveness in desire, even though separated by speices, space and time, there being identifi-cation of memory and impressions.

Experiences becoming fine become impressions; impressions revivified become memory. The word memory here includes unconscious co-ordination of past experience, reduced to impressions, with present conscious action. In each body the group of impressions acquired in a similar body only will become the cause of action in that body. The experiences of dissimilar bodies will be held in abeyance. Each body will act as if it were a descendant of a series of bodies of that species only; thus, consecutiveness of desires will not be broken.

10.Thirst for happiness being eternal desires are without beginning.

All experience is preceded by desire for becoming happy. There was no beginning of experience, as each fresh experience is built upon the tendency generated by past experience; therefore desire is without beginning.

11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.

These desires are held together by cause and effect; if a desire has been raised it does not die without producing its effect. Then again, the mind-stuff is the great storehouse, the support of all past desires, reduced to Samskara form; until they have worked themselves out they will not die. Moreover, so long as the senses receive the external objects fresh desires will arise. If it be possible to get rid of these, then alone desires will vanish.

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