5. The mind is known to be of the form of Ego, which is ignorant of the self manifesting soul of God; and believes itself as the subject of its thoughts and actions.
6. The mind is of the nature of imagination (Kalpaná), which is ever busy in its operations: hence the inactivity of the mind is as impossible in this world, as the insapience of the sapient man. (Imagination is an active faculty, representing the phenomena of the internal and external worlds, Sir W. Hamilton. It is an operation of the mind consisting of manifold functions, such as;—1. of receiving by the faculty of conception. 2. of retaining by the faculty of memory. 3. of recalling by the power of reproductive fancy; 4. of combining by productive fancy. In modern philosophy, it is the power of apprehending ideas, and combining them into new forms).
7. As there is no difference in the essence of fire and heat; so there is no difference whatever between mind and its activity, and so betwixt the mind and soul (i.e. the living soul).
8. The mind is known by many names in the same person and body, according to its various faculties and functions, its various thoughts and desires, and their manifold operations and consequences. (The mind, soul and intellect taken together as the same thing, comprise all the powers of intellect and intelligence).
9. The Divine Mind is said to be distributed into all souls by mistake and without any reason; since the All—to pan is without any substance or substratum, and indivisible in its nature. It is a mere fabrication of our desires and fancies to diversify it in different persons. (The Divine mind being the Anima mundi, contains all within itself, and having no container of it).
10. Whoever has set his desire in any thing as if it were a reality, finds the same to be attended with the like fruit as he had expected of it. (It means either that Association of ideas in the mind, introducing as by a chord; a train of kindred consecutive ideas, which are realised by their constant repetition, or that the primary desires of our nature, which are not factitious, but rising from our constitutions, are soon satisfied).
11. It is the movement of the mind, which is said and perceived by us to be the source of our actions; and the actions of the mind are as various as the branches, leaves and fruits of trees. (So it is said, the tree of desire has the mind for its seed, which gives force to the action of bodily organs, resembling its branches; and the activities of the body, are the causes which fructify the tree of desire).
12. Whatever is determined by the mind, is readily brought into performance by the external organs of action (Karmendriya); thus because the mind is the cause of action, it is identified with the effect. (By the law of the similarity of the cause and effect, in the growth of one seed from another. Or that the efficient cause a quo, is the same with the final-propte quod by inversion of the causa cognoscendi—in the effect being taken for the cause).
13. The mind, understanding, egoism, intellect, action and imagination, together with memory, or retentiveness, desire, ignorance, exertion and memory, are all synonyms of the mind. (The powers of the mind, constitute the mind itself).
14. So also sensation, nature, delusion and actions, are words applied to the mind for bewilderment of the understanding. (Many words for the same thing, are misleading from its true meaning).