NOTE.—The mind is what moves and acts by its active and cognitive faculties, and is more to be regarded than the body, which move entirely as it is moved by the mind. Hence God is called the Mind of the world—_Anima mundi_? 38. The mind contains the three worlds with all their contents, and the surrounding air in itself; and exhibits itself as the plenum of egoism, and plenitude of all in its microcosm. (The mind is the synthesis of all its attributes, and man is living synthesis of the world with regard to his mind. Paracelsus. Its memory is both a capacity and a power by its retention and ready reproduction of every thing). 39. The intellectual part of the mind, contains the subjective self-consciousness of _ego_, which is the seed of all its powers; while its other or objective part, bears the erroneous forms of the dull material world in itself. (The former is called the _drashtá_ or viewer _ego_, and the latter the _drishta_ or the view _non ego_. The subjective is the thinking subject _ego_, and the objective is the object of thought the _non ego_). 40. The self-born Brahmá saw the yet increate and formless world, as already present before his mind in its ideal state, like a dream at its first creation. He saw it (mentally) without seeing it (actually). (_i.e._ The eternal ideas of immaterial forms of possible things in the Divine Mind. The eternal exemplars of things and Archetypes of the Ectypal world. Thus the passage in the Bible “And God saw his works were good.” _i.e._ answer those in his fair idea. Milton). 41. He beheld the whole creation in the self-consciousness (samvitti) of his vast mind, and he saw the material objects, the hills &c., in the _samvid_ of his gross personal consciousness. At last he perceived by his _súkshma vid_ subtile sightedness (clairvoyance), that all gross bodies were as empty as air and not solid substantialities. (Consciousness being the joint knowledge of the subjective and objective, _i.e._ of ourselves in connection with others; the one is called superior or subjective self-consciousness, and the other or objective personal-consciousness).[6] 42. The mind with its embodying thoughts, is pervaded by the omnipresent soul, which is spread out as transpicuously as sun-beams upon the limpid water. (The soul is the _chit_ or intellectual part of the mind (chitbhága of chitta), and the root of all mental activities. The _chidbhága_ has the power of giving knowledge which moves the other faculties of the mind. Gloss). 43. The mind is otherwise like an infant, which views the apparition of the world in its insensible sleep of ignorance; but being awakened by the intellect chit, it sees the transcendent form of the self or soul without the mist of delusion, which is caused by the sensitive part of the mind, and removed by the reasoning faculties of the intellect—Chidbhága.