28. When the element of life is put to slight motion, by the breeze of the vital breath, it becomes conscious of its self-existence as “I am”; but the motion being accelerated, it finds itself to be flying in the air.
29. When it is immerged in the water (phlegm) of the body: it gets the feeling of humidity in itself, as a flower perceives its own fragrance.
30. When it is assailed by the internal bile, it has then the feeling of its inward heat, and sees all outward objects with its splenetic humour.
31. When it is full of blood, it perceives a fiery redness in itself, like that of a rubicund rock, or as the crimson red of the setting sun in the sky.
32. Whatever one desires to have, he sees the same in himself in his sleep; and this is by the force of his inward wind acting upon his mind, as upon his outward organs.
33. When the organs are not besieged by external objects, which disturb the inward senses of the mind; it indulges itself in the reflexion of many things, which is called its dreaming state.
34. But when the organs are besieged by outward objects, and the mind is moved by flatulence (বাযু váyu), to their sight and perception, it is called the state of waking.
35. Now O great-minded Ráma! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world, which is subject to the evils of death, desire and destruction.
CHAPTER XX.
DESCRIPTION OF THE MIND.
Argument. The delusion of the world and reliance in the true Spirit, which is the same with the heart, soul and mind.