46. It is ignorance (of true knowledge), that mistakes the mind for the cause of creation, and recognizes it under its various denominations; such as of jíva (zeus) or the living soul, the internal organ, the mind, the thinking principle and the thought (as they are stated in the Utpatti prakarana of this work). 47. Ráma said:—Tell me sir, why are so many different appellations, heaped upon the only one thing of the mind, and deliver me from the confusion, which is caused by them in my mind. 48. Vasishtha answered:—All these are but the various modes of the single substance of the soul, whose intellect displays these modalities; as the same substance of water, displays itself into the variety of its waves. 49. The soul is a fluctuating principle, which inheres in all its modifications; as the fluidity of water, is inherent in the undulatory waves of the sea. 50. The supreme soul is sometimes without its vibration, and remains stationary in all immovable things; as the water which presents its fluidity in the loose billows, shows also its inelasticity in the liquids which are at rest (as in water pots and bottles). 51. Hence the stones and other immovable substances, remain at rest with their inherent spirit; but men and all animated nature, are as the foaming froths of the distilled liquor of the universal soul. 52. The almighty power resides in all bodies, with the inertia of his spirit; which is known as the insensibility, dullness or ignorance of inert bodies. 53. The infinite soul being involved in that ignorance, takes the name of the living or animal soul; which is confined as an elephant, in the prison house of the delusion of this world. 54. It is called _jíva_ or living from its animation, and also as the _ego_ from its egoism; it is termed the understanding from its power of discernment, and as the mind from its will or volition. 55. It is called dull nature from its natural dullness, and also as body from its being embodied with many elementary principles; it is inert in its natural state, and sensible also from the essence of the soul imbrued in it. 56. The spiritual substance which lies between the inert and active principles, is called the mind; and it passes under various designations, according to its different faculties and functions. 57. This is the quiddity of the animating soul _jíva_, as given in the Brihadáranyaka and other upanishads; and there are many other definitions of it to be found, in the other works of Vedánta. 58. But the unvedántic paralogists, have invented many other words over and above these, to designate the animal soul; and have thereby misled the ignorant to false beliefs, tending to their bewilderment only. 59. Know thus, O long armed Ráma! this animating soul to be the cause of creation, and not the dull and dumb body, which has not the power of moving itself, without being moved by some spiritual force.