48. As the carriage is driven wherever the driver wishes to drive it; so the mind being driven by the vital breath, runs from country to country in a moment.
49. As the stone flung from a fling is lost forever, so the thoughts of the mind are dispersed in the air, unless they are fixed upon some object. The thoughts are accompaniments of the mind and vitality, as fragrance is attendant on flowers and heat upon fire.
50. Wherever there is vital breath breathing (in any animal being), there is the principle of the mind with its train of thoughts likewise; as whenever the moon appears to view, it is accompanied with its beams also. Our consciousness is the result of the vibrations of the vital air, like our perception of the perceptibles; and this air is the sustainer of the body also, by supplying the juice of the food to all the nerves and arteries.
51. The mind and consciousness both belong to the body, the one residing in the hollow of the vital air, and the other is as clear as the intellect, and resides alike in all gross and subtile bodies, like the all pervading and transparent vacuum.
52. It remains in the form of conscious self-existence in dull inanimate bodies; and appears to be afraid of the vibrations of animal life (i.e. The vegetables and minerals are conscious of their own existence, without having their vital and animal actions of breathing and locomotion).
53. The dull body being enlivened by the vital breath, is recognized by the mind as belonging to itself; and plays many parts and frolics with it, as in its prior state of existence.
54. The mind vibrates no longer, after the extinction of breathing; and then, O sage! the pure intellect is reflected in the eight fold receptacle of vacuum. (These are termed the puryashtakas and consist of the mind, life, knowledge, the organs of action, illusion, desire, activity and the subtile body).
55. As it is the mirror only that can reflect an image, and no other stone; so it is the mind alone these as their octuple receptacle—puryashtaka, and which is the agent of all actions, and is termed by different names according to the views of different divine teachers.
56. That which gives rise to the net work of our imaginary visible world, and that in which it appears to be situated, and whereby the mind is made to revolve in various bodies, know that supreme substance to be the Immensity of Brahma, and source of all this world (or as diffused as all in all which is thence called the visvam—the all to pan).