37. The mind is the means to accomplish anything; it is the store-keeper to preserve all things in the store-house of its memory; it is the faculty of reasoning; and the power to act like a respectable person. It is therefore to be treated with respect, in recalling, restraining and guiding us to our pursuits and duties. (Facultates sunt quibus facilius fit, sine quibus omnino confici non potest. Cicero).

Note.—The mind is what moves and acts by its active and cognitive faculties, and is more to be regarded than the body, which move entirely as it is moved by the mind. Hence God is called the Mind of the world—Anima mundi?

38. The mind contains the three worlds with all their contents, and the surrounding air in itself; and exhibits itself as the plenum of egoism, and plenitude of all in its microcosm. (The mind is the synthesis of all its attributes, and man is living synthesis of the world with regard to his mind. Paracelsus. Its memory is both a capacity and a power by its retention and ready reproduction of every thing).

39. The intellectual part of the mind, contains the subjective self-consciousness of ego, which is the seed of all its powers; while its other or objective part, bears the erroneous forms of the dull material world in itself. (The former is called the drashtá or viewer ego, and the latter the drishta or the view non ego. The subjective is the thinking subject ego, and the objective is the object of thought the non ego).

40. The self-born Brahmá saw the yet increate and formless world, as already present before his mind in its ideal state, like a dream at its first creation. He saw it (mentally) without seeing it (actually). (i.e. The eternal ideas of immaterial forms of possible things in the Divine Mind. The eternal exemplars of things and Archetypes of the Ectypal world. Thus the passage in the Bible “And God saw his works were good.” i.e. answer those in his fair idea. Milton).

41. He beheld the whole creation in the self-consciousness (samvitti) of his vast mind, and he saw the material objects, the hills &c., in the samvid of his gross personal consciousness. At last he perceived by his súkshma vid subtile sightedness (clairvoyance), that all gross bodies were as empty as air and not solid substantialities. (Consciousness being the joint knowledge of the subjective and objective, i.e. of ourselves in connection with others; the one is called superior or subjective self-consciousness, and the other or objective personal-consciousness).[[6]]

42. The mind with its embodying thoughts, is pervaded by the omnipresent soul, which is spread out as transpicuously as sun-beams upon the limpid water. (The soul is the chit or intellectual part of the mind (chitbhága of chitta), and the root of all mental activities. The chidbhága has the power of giving knowledge which moves the other faculties of the mind. Gloss).

43. The mind is otherwise like an infant, which views the apparition of the world in its insensible sleep of ignorance; but being awakened by the intellect chit, it sees the transcendent form of the self or soul without the mist of delusion, which is caused by the sensitive part of the mind, and removed by the reasoning faculties of the intellect—Chidbhága.

44. Hear now Ráma! what I am going to tell of the manner, in which the soul is to be seen in this phenomenal world, which is the cause of misleading the mind from its knowledge of the unity to the erroneous notion of the duality. (The sensitivity of the mind of objective phenomenals, misleads it from its intellection of the subjective noumenal part which is a positive unity. Gloss).

45. What I will say, can not fail to come to your heart, by the opposite similes, right reasoning, and graceful style, and good sense of the words, in which they shall be conveyed to you; and by hearing of these, your heart will be filled with delight, which will pervade your senses, like the pervasive oil upon the water.