45. Besides the names that I have mentioned regarding the mind, the disputants in mental philosophy, have invented many others agreeably to their diverse theories. 46. They have attributed to the mind many designations, according to the views in which they designed to exhibit its nature; such as some calling it the intellect, another the understanding, the sensation and so forth. 47. One takes it as dull matter, and another as the living principle; some one calls it the ego, while others apply the term understanding to it. (As Manas or Manu is the father of and of the same nature with all mankind; so is the mind _manas_ or _mens_, similar in its nature and names with every one and all its operations). 48. I have told you, Ráma that egoism, mind and the light of understanding, together with the volition of creation, are but different properties of the one and same internal principle. (Ego—the subjective, mind—the motive, understanding—the thinking, and the volitive powers, all relate to the same soul. All these are different faculties having the one and same common root—the one universal soul). 49. The Nyáyá philosophy has taken the mind &c., in different lights according to its own view of them; and so the Sánkhya system explains the perception and senses in a way peculiar to itself. (Namely: the Nyáyá says, the Ego to be a _dravya_ or substance; the living soul as God; the mind a sensitive particle and internal organ; and understanding as a transitory property of the mind. The Sánkhya has the understanding as a product of matter, and egoism a resultant of the same, and the mind as the eleventh organ of sense). 50. In this manner are all these terms taken in very different acceptations, by the different systems of Mímámsá, Vaiseshika, Arhata and Buddhist philosophy. The Pancharátra and some other systems, have given them particular senses disagreeing with one another. (See Rákháldása Nyayaratna’s tract on the identity of the mind and the soul _átmá_; and Hirálal’s reply to and refutation of the same). 51. All these various doctrines, arising at different times and in distant countries, lead at last to the same supreme Being, like the very many different ways, leading their passengers to the same imperial city. (All systems of philosophy, like every scheme of religion and its different sects and schisms, lead their followers to the same truth of one Superintending power or Deity). 52. It is ignorance of this supreme truth or misunderstanding of the discordant doctrines, that causes the votaries of different systems and sects, to carry on an endless dispute among themselves with bitter acrimony. (All party contentions, are but effects of ignorance of the various terminology bearing the same sense).