53. The disputants maintain their particular positions by their respective dogmatism; just as passengers persist in their accustomed paths as the best suited to them. (Bias has a stronger basis in the mind and has a faster hold of the human heart, than the best reason and the surest truth). 54. They have spoken falsely, whose words point out every thing as the fruit of our acts, and direct mankind only to the performance of their actions. It is according to the various prospects that men have in view, that they have given their reasons in their own ways. (Ask of the learned, the learned are blind, this bids you shun, and that to love mankind. Pope). 55. The mind receives its various names from its different functions as a man is called a _Snataka_ or early bather, and a _dátá_—donor, from his acts of sacred ablutions and religious gifts. 56. As the actor gets his many titles, according to the several parts which he performs; so the mind takes the name of a Jíva or living being, from its animation of the body and its desires. (The mind is repeatedly said to be the animating and volitive principle). 57. The mind is said to be the heart also, which is perceived by every body to reside within himself. A man without the heart, has no feeling nor sensation. 58. It is the heart which feels the inward pleasure or pain, derived from the sight or touch, hearing or smelling, and eating and drinking of pleasurable and painful things. 59. As the light shows the colours of things to the sight, so the mind is the organ, that reflects and shows the sensations of all sensible objects in the cranium and sensory. 60. Know him as the dullest of beings, who thinks the mind to be a dull material substance; and whose gross understanding cannot understand the nature of the Intellect. 61. The mind is neither intelligence (chetana) nor inert matter (jada); it is the _ego_ that has sprung amidst the various joys and griefs in this world. (The pure intelligence knows no pleasure nor pain; but the mind which is the same with the conscious _ego_, is subjected to both in this world). 62. The mind which is one with the divine Intellect (_i.e._ sedately fixed in the one Brahmá), perceives the world to be absorbed into itself; but being polluted with matter (like fresh water with soil), it falls into the error of taking the world for real. (The clear mind like clear water is unsullied with the soil of the material world; but the vitiated mind, like foul water, is full of the filth of worldliness). 63. Know Ráma, that neither the pure immaterial intellect, nor gross matter as the inert stone, can be the cause of the material world. (The spirit cannot produce matter, nor can dull matter be productive of itself).