39. As the all pervading sky, is partly seen in a mirror; so the omnipresent soul, is partially seen in the mirror of the mind.
40. As water seeks the lowest level for its reservoir; so it is the mind, which the soul makes the receptacle of its knowledge. (i.e. The soul receives and deposits all its knowledge from and in the mind).
41. The knowledge of the reality or unreality of the world, which is reflected upon the internal organ of the mind; is all the working of the conscious soul, as light is the production of solar rays.
42. This internal organ (of the mind), is regarded as the actual cause of all (under the title of Hiranyagarbha); while the soul which is the prime cause of causes, is regarded as no cause at all, owing to its transcendent nature (and this called the supreme Brahma; (or the soul), that remains intact from all causality).
43. Men of great minds, have given the appellation of fallacy, misjudgement and ignorance to this internal or causal mind; which is the source of the creation of worlds. (But all of these, are mere fabrications of the imaginative mind).
44. It is error and want of full investigation; that make us mistake the mind for a distinct entity; it is the seed of all our ignorance, which casts us in darkness from the sunlight of reason.
45. It is by means of the true knowledge of the soul, Ráma! that the mind becomes a nihility, as the darkness becomes a zero before the light of the lamp.
46. It is ignorance (of true knowledge), that mistakes the mind for the cause of creation, and recognizes it under its various denominations; such as of jíva (zeus) or the living soul, the internal organ, the mind, the thinking principle and the thought (as they are stated in the Utpatti prakarana of this work).
47. Ráma said:—Tell me sir, why are so many different appellations, heaped upon the only one thing of the mind, and deliver me from the confusion, which is caused by them in my mind.
48. Vasishtha answered:—All these are but the various modes of the single substance of the soul, whose intellect displays these modalities; as the same substance of water, displays itself into the variety of its waves.