28. Right understanding weakens the sensuous mind (by the blaze of rationality), but wrong understanding serves to increase its irrational sensuousness only. It then sees the thickening mists of error, rising as spectres and apparitions before the sight of boys. 29. Though the sensational mind is existent in us, yet it seems as quite inexistent and extinct before the light of our rationality, as the substance of copper appears to disappear by being melted with gold. (The carnal mind is converted to the rational understanding by its association with it). 30. The mind of the wise is not the sensuous mind, because the wise mind is an essence of purity by itself; thus the sensible mind is changed in its name and nature to that of the understanding, as the copper is converted to the name and nature of gold. 31. But it is not possible for the mind to be absorbed at once in the intellect, its errors only are moved by right understanding, but its essence is never annihilated. (As the alloy of copper in gold). 32. Things taken as symbols of the soul, are all unsubstantial as the mind and vital principle; all which are as unreal as the horns of a hare (which are never known to grow). They are but reflexions of the soul, and vanish from view after the soul is known. (The mind is said to be an expansion of the soul [Sanskrit: átmanívivartta rúpam|]). 33. The mind has its being for a short time only, during its continuance in the world; but after it has passed its fourth stage of insensibility, it arrives to the state of comatosity which is beyond the fourth stage. 34. Brahmá is all even and one, though appearing as many amidst the errors that reign over the world; He is the soul of all and has no partial or particular form of any kind. He is not the mind or any thing else, nor is He situated in the heart (as a finite being). (Gloss:--The Divine Soul like the human mind has conceptions of endless things, which are neither situated in it nor parts of itself, but are as empty phantoms in the air). CHAPTER XXXXV. STORY OF THE VILVA OR BELFRUIT. Argument.--God represented as the Belfruit or Wood apple; containing the Worlds as its seeds. Vasishtha said:--Attend now, O Ráma! to a pleasant story, which was never told before, and which I will briefly narrate to you for your instruction and wondrous amusement. 2. There is a big and beautiful _vilva_ or _bel_ fruit, as large as the distance of many myriads of miles, and as solid as not to ripen or rot in the course of as many many ages. 3. It bears a lasting flavour as that of sweet honey or celestial ambrosia; and though grown old yet it increases day by day like the crescent new moon, with its fresh and beautiful foliage. 4. This tree is situated in the midst of the universe, as the great Meru is placed in the middle of the earth; it is as firm and fixed as the Mandara mountain, and is immovable even by the force of the diluvian winds.