22. It is by means of right discrimination derived from the keeping of good company and study of holy works, that our understanding is cleared of its ignorance, as dirty water is purified by _Kata_ seeds, and as the minds of men are expurgated by the Yoga philosophy. CHAPTER VII. RECOGNITION OF THE NIHILITY OF THE PHENOMENAL WORLD. (_Drisyásattá Pratijnánam_). Ráma said:— Tell me, O Bráhman! where is this God situated and how can I know him, of whom you spoke all this, and whose knowledge you said, leads to our liberation. 2. Vasishtha replied:—This God of whom I spoke, is not at a distance from us. He is situated in these our bodies, and is known to be of the form of mere Intellect (_chinmátra_) to us. So says Fichte: The Infinite Reason (chit) alone exists in himself—the finite in him. Lewis vol. II. p. 563. 3. He is all in all, though all this world is not the omnipresent Himself. He is one alone and is not termed the all that is visible (to us). So Fichte: God is infinite and embraces the finite, but the finite can not encompass the Infinite. Lewis vol. II. p. 573. 4. It is this Intellect which is in Siva, that wears the cusp of the moon in his crest; the same is in Vishnu that rides on his eagle Garuda, and in Brahmá that is born of the lotus. The sun also is a particle of this Intellect (but they are not the self-same Intellect themselves). 5. Ráma rejoined:—So it is; and even boys say this also, that if the whole world is mere Intelligence (_chetana mátrakam_); then why call it by another name (as the world), and what is the use of giving admonition of it to anybody (when every one is full of intelligence). 6. Vasishtha replied:—If you have known the mere Intellect (_Chinmátram_), to be the same with the intelligent world (_chetana viswa_), you have then known nothing for getting rid of this world. 7. The world is verily intelligent, O Ráma (with the mundane soul); but the animal soul (_Jíva_) is called _pasu_ or brutish observer of things pasyati, on account of its looking after sensual gratifications only as brutes, and giving rise only to the fears of disease, decay and death (from its love of itself, and care for self-preservation). 8. The animal soul (_Jíva_), though an incorporeal substance, is an ignorant thing and subject to pain and sorrow. The mind _manas_ also, though it is capable of intelligence—_chetaníyam_, has become the root of all evils. (_i.e._ With its power of intellection and nature of intelligence (_chetanam_), it is yet ever inclined to the wrong side by itself). 9. Intellectual liberation (_chetya mukta_) from thoughts of the world, is one state (of the soul), and unintelligent gazing (_unmukhatá_) at it, is another. He who knows the better of these two the states of the soul, has no cause of sorrow (_i.e._ the rational from the irrational soul).