108. Look on the deplorable condition of intellect--_chit_; which having forgotten its original state (of purity), is subjected to the impotent Ignorance, which has been casting it to the miseries of degradation, as they cast a bucket in the well by a string, which lowers it lower and lower till it sinks in the bottom of the pit. (This string _araghatta_ is said to be the action of human life, which the more it is lengthened, the more it tends to our degradation, unless we prevent by our good action. So the sruti! [Sanskrit: yathákárí yatháchárí tathá bhalati | sághukárí sádhurbhabati | prápakárí papíbhavati | punyo bai punyema karmmana bhavati | pápah pápereti |]). CHAPTER XXXI IDENTITY OF THE MIND AND LIVING SOUL. Argument--The pure Intellect shown to be without vitality; and the mind to consist in the vital power in connection with the sensations and external Perceptions. The god continued:--When the intellect collects (takes) the vanities of the world to itself (and relies on them) and thinks to be a miserable being; it is said to have fallen into error, (by forgetting the reality and its true nature); it then resembles a man that is deluded to think himself for another, in his dream or ebriety. (The living soul is forgetful of its spiritual nature). 2. Though immortal yet it is deceived to believe itself as mortal, by its infatuated understanding; as a sick man weeps to think himself dead when he is still alive. 3. As the ignorant man views the revolving spheres to be at a stand still, so the deluded intellect sees the world and thinks its personality as sober realities. 4. The mind alone is said to be the cause of the perception of the exterior world in the intellect; but the mind can be no such cause of it, from the impossibility of its separate existence independent of the intellect. (The intellect is the cause of guiding and informing the mind, and not this of that). 5. Thus there being no causality of the mind, there cannot be its causations of the thinkable world also. Therefore the intellect only is the cause of thought, and neither the mind nor the thinkable world (which produces or impresses the thought). The gloss says that, "the intellect whereby the mind thinks, is not the mind nor its dependant or the objective thinkable world; but it is the pure subjective self-same intellect only." 6. There is no spectacle, spectator (or sight of) of anything anywhere, unless it be a delusion, as that which appears oiliness in a stone; and there is no matter, making or work of any kind; unless it be a mistake like that of blackness in the moon. (The oily glossiness of the marble and the shade in the moon, are no other but the inherent properties of those things).