11. It is the movement of the mind, which is said and perceived by us to be the source of our actions; and the actions of the mind are as various as the branches, leaves and fruits of trees. (So it is said, the tree of desire has the mind for its seed, which gives force to the action of bodily organs, resembling its branches; and the activities of the body, are the causes which fructify the tree of desire). 12. Whatever is determined by the mind, is readily brought into performance by the external organs of action (Karmendriya); thus because the mind is the cause of action, it is identified with the effect. (By the law of the similarity of the cause and effect, in the growth of one seed from another. Or that the efficient cause _a quo_, is the same with the final-_propte quod_ by inversion of the causa cognoscendi—in the effect being taken for the cause). 13. The mind, understanding, egoism, intellect, action and imagination, together with memory, or retentiveness, desire, ignorance, exertion and memory, are all synonyms of the mind. (The powers of the mind, constitute the mind itself). 14. So also sensation, nature, delusion and actions, are words applied to the mind for bewilderment of the understanding. (Many words for the same thing, are misleading from its true meaning). 15. The simultaneous collision of many sensations (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways. 16. Ráma asked:—How is it Sir, that so many words with their different significations, were invented to express the transcendent cause of our consciousness (the mind), and heap them on the same thing for our confusion only? 17. Vasishtha replied:—As man began to lose sight of his consciousness, and laboured under suppositions about his-self, it was then that he found the mind to be the waking principle within him. (_i.e._ It is after one has lost the knowledge of his conscious soul, that he thinks himself to be composed of the mind. Or it was after man’s degradation from his spiritual nature, that he came to consider himself as an intellectual being with no higher power than his mental faculties the _manas_; (whence he derives his name as _man_, _mánava_ or _manusha_)). 18. When man after considering himself and other things comes to understand them in their true light; he is then said to have his understanding—_buddhi_. (We understand with or by means of reason, as we say—a proposition is right by its reasons _hetuváda_; but not reason on any thing without understanding it; as we cannot judge of a thing without knowing what it is). 19. When man by false conception of himself, assumes a personality to him by his pride, he is called an egoist, with the principle of ego or egoism in him, causing his bondage on earth. Absolute egoism is the doubting of every thing beside self-existence. _Persona est rationalis naturae individua substantia._ Boethius.