33. When the organs are not besieged by external objects, which disturb the inward senses of the mind; it indulges itself in the reflexion of many things, which is called its dreaming state. 34. But when the organs are besieged by outward objects, and the mind is moved by flatulence (বাযু váyu), to their sight and perception, it is called the state of waking. 35. Now O great-minded Ráma! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world, which is subject to the evils of death, desire and destruction. CHAPTER XX. DESCRIPTION OF THE MIND. Argument. The delusion of the world and reliance in the true Spirit, which is the same with the heart, soul and mind. Vasishtha said:—Now Ráma! I have told you all this, in order to explain the nature of the mind to you, and for no other reason. 2. Whatever the mind often thinks upon with a strong conviction of its reality, it immediately assumes that form, as the iron-ball becomes ignited by its contact with fire. 3. Therefore the convictions of being or not being, and of receiving or rejecting of a thing, depend upon the imagination of the mind; they are neither true nor untrue, but are mere fluctuations of the mind. 4. The mind is the cause of error, and it is the mind which is the framer of the world. The mind also stretches itself in the form of the universe (Viswarúpa) in its gross state. (The first is the human mind, second the mind of Brahmá, and the third is the mind of Virát). 5. The mind is styled the _purusha_ or regent of the body, which being brought under subjection, and directed in the right course, is productive of all prosperity (or supernatural powers). 6. If the body were the _purusha_, how could the highminded Sukra, pass into various forms in his very many transmigrations (as mentioned before)? 7. Therefore the mind (_chitta_) is the _purusha_ or regent of the body, which is rendered sensible (chetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same. 8. So inquire into what is great, devoid of attributes and error, and which is easily attainable by every body. Be diligent in your inquiry, and you will surely succeed to obtain the same. 9. Hence whatever is seated in the mind, the same comes to pass on the body; but what is done by the body never affects the mind. Therefore, O fortunate Ráma! apply your mind to truth, and shun whatever is untrue. CHAPTER XXI. ON THE PHILOSOPHY OF THE MIND. Argument. Inquiry into the cause of the fulness of the mind. Ráma said:—Venerable sir! that art acquainted with the mysteries of all things, I have a great doubt swelling in my breast like a huge surge of the sea. 2. How is it sir, that any foulness could attach to the mind, when it is situated in the eternal purity of the infinite Spirit, which is unbounded by time and space.