3. Again as there is nothing, nor was there ever, nor anything ever to be at any time, or place, beside the entity of the Holy one, how and whence could this foulness come in Him? 4. Vasishtha answered: Well said Ráma! I see your understanding approaching to the way of your liberation, and exhaling the sweetness of the blossoms of the garden of paradise (Nandana). 5. I see your understanding is capable of judging both _a priori_ and _a posteriori_, and is likely to attain that _acme_ which was gained by the gods, Sankara and others. 6. It is not now the proper time and place for you to propose this question, it should be adduced when I would come to the conclusion of the subject. 7. This question should be asked by you when I come to the conclusion, and it will be demonstrated to you as clearly as the situation of a place in a map or globe, placed in the palm of your hand (hastámalaka). 8. This question of yours will be most suitable at the end, as the sounds of the peacock and swan, are best suited to the rainy season and autumn. 9. The blueness of the sky, is pleasant to look upon at the end of the rainy weather; but it is odd to speak of it during the rains. (So the question must have its proper place and occasion). 10. It is best to investigate into the mind by the nature of its acts and operations, which tend to be the causes of the repeated births of mankind. 11. It is by its nature, that the mind has its power of thinking, and leading all the organs and members to their several actions, as it is ascertained by the seekers of salvation. 12. Men learned in the sástras and eloquent in speech, have given various appellations to the mind, in different systems of philosophy, according to its various perceptive faculties and different functions and operations in the body. (Gloss. It is called the mind (_mana_) from its power of minding (_manana_); it is termed internal sight (pasyanti) from its seeing inwardly; it is the ear (_srotra_) from its hearing—_sravana_ from within, and so on). 13. Whatever nature the mind assumes by the fickleness of its thoughts, it receives the same name and nature for itself, as the same fleeting air receives from its exhaling of different odours. 14. So the mind delights itself with the thoughts of its desired objects, and assimilating itself into their natures. 15. It receives the same form in which it delights, and which it assumes to itself in its imagination. 16. The body being subject to the mind, is moulded in the same form of the mind; just as the wind is perfumed by the odour of the flowerbed, through which it passes (and the fragrance it carries). 17. The inward senses being excited, actuate the outward organs of sense in their own ways, as the exciting motion of the winds, drives the dust of the earth before their course.