22. The causality was a product of the discrimination of the living soul, that was in a state of inexistence (before); until it became manifest as existent in the form of the material world. 23. Reason says, that the self-same being destroys the body which was produced of itself, and manifests itself in its transcendental magnitude (of intelligence). 24. When the reasoning man comes to know the soul, he finds by his reason the presence of the indescribable being, before him. 25. The mind being free from desire, the organs of sense are relieved from their action, the soul becomes devoid of the results of its past actions as of those it has left undone. 26. The mind being set at ease and freed from its desires, the organs of action are restrained from their acts, as an engine when stopped in its motion. 27. It is sensuousness which is reckoned as the cause that puts the machinery of the mind to work, just as the rope tied to the log and fastened about the neck of a ram, propels him to fighting. 28. The sight of external objects and the purposes of the internal mind, set all men at play, as the inward force of the air puts the winds to motion. 29. All spiritual knowledge is holy wherever it is found in any one: it adds a lustre to the body and mind like that of the expanded region of the sky. 30. He sees the appearances of all visible objects, and maintains his own position among them. He views the spirit in the same light in which it presents itself in any place. 31. Wherever the universal soul appears itself in any light, it remains there and then in the same form in which it exhibits itself unto us. 32. The universal soul being alike in all, the looker and the object seen are both the same being. The looker and the looked being one, their appearance as otherwise is all unreal. 33. Hence the world is without a cause (because it is an unreality and not caused by any one). All existence is evidently Brahma himself, the perceptible cause of all. Hence perception (_pratyaxa_) is the basis of evidence, and inference and others as analogy and verbal testimony are but parts of it (_anumána_, _upamá_, _sábdah_). 34. Now let the worshippers of fate who apply the term destiny to all their exertions, cast off their false faith; and let the brave exert their manliness to attain their highest state. 35. Continue O Ráma, to consider the true and lucid doctrines of the successive teachers (of mankind), until you can arrive to a clear conception of the infinitely Supreme being in your own mind. CHAPTER XX. ON GOOD CONDUCT. It is the society of the respectable and reasoning with them, that leads most efficiently to the improvement of the understanding, and next to the making of a great man, with all the characteristics of greatness. 2. Whatever man excels in any quality here, he becomes distinguished by it: therefore learn it from him, and improve your understanding by the same.