20. Know thy soul, O gentle Ráma! as a phenomenon of the all pervading Brahma, who is both the subject and object of his consciousness, and who has posited in thee a particle of himself, like the breath of a mighty lion. 21. The intellect with its consciousness, constitutes the living soul, and that with the will forms the mind; its knowing power is the understanding, and its retentiveness is called its memory: its subjectivity of selfishness is styled egoism, and its error is called _máyá_ or delusion. (Consciousness is perception _qua mens de presenti suo statu admonitur_. The living soul is psyche or animus. The intellect is the mover of the will. The _intellectus_ est prior voluntate, non enimést voluntas &c. The understanding has the power to acquire knowledge, and memory has the power of retention &c.). 22. The mind by its imagination stretches out this world, which is as false as the phantom of Utopia—Gandharva-nagaram or an air drawn city. 23. The objective knowledge of the world in the mind, is as false as the appearance of chains of pearls in the sky, and as the visionary scenes in a dream. (The objective is the feigned fabrication of the mind, and therefore unreal). 24. The soul which is ever pure and self sufficient in its nature, and remains in its own state of tranquility; is not perceived by the perverted mind dwelling on its delusive dreams. 25. The objective world is referred to waking—Jágrat, because it is perceived in the waking state of the soul; and the subjective mind is allied to sleep—_swapna_, because the mind is active during the sleeping and dreaming states. The ego is related to deep sleep—_sushupta_, when we are unconscious of ourselves, and the fourth or pure Intellect—_turíya_ or _turya_, is the trance or hybernation of the soul. 26. That which is above these four conditions, is the state of ultimate bliss, _ecstasis_; and it is by reliance on that supremely pure essence of God, that one is exempted from all his causes of grief and sorrow (in his ecstatic delight). 27. Everything is displayed in Him and all things are absorbed in Him also; this world is neither a reality here or there; it presents only the false appearance of strings of pearls in the sky. (Sensible forms are empty appearances, and are only believed as real by materialists). 28. And yet God is said to be the cause and substratum, of all these unobstructed phantoms rising to the view, as the empty air is said to be the receptacle of the rising trees. Thus the uncausal God is said to be the cause of this uncaused world, which only exists in our illusive conceptions, and presents itself to our delusive sensations of it. 29. As a polished piece of iron gets the reflexion of a grosser piece, so do our finer or inner sensations take the representations of the gross forms of their particular objects (though the senses and sensible objects are both untrue, as mere delusive and delusions).