12. The living soul has then the consciousness of itself, and of its existence as one pure and independent soul; but there is no cause whatever, as to how it comes to think itself a material being composed of the five elements. 13. It is through opposition of nature that leads one into error, but in fact nature ever remains the same; as wrong interpretation of language imbues bad ideas whereas character remains the same. 14. The living soul is conscious of its selfexistence, by its knowledge of living by itself; it is the instinct of the perception of things by the mind, and not merely as the breath of life or external air, which is devoid of consciousness. 15. But being beset by the frost of ignorance, and confined to the objects of sense, the living soul is blinded of its consciousness and is converted to the breathing soul or vital life, and so loses the sight of its proper course. 16. Being thus deluded by the illusion of the world, the soul sees the duality instead of its unity, and being converted to the breathing of vital life, it is lost to the sight of the soul which is hidden under it. 17. We remain confined to this world of ignorance, as long we enjoy the idea of ego; but as soon as we give up the idea of ego, we become a free man. 18. Therefore O Ráma! When you will be able to know that there is no salvation and confinement in this world, as well as no sat and asat, then and there you will be a true free man. CHAPTER XXI. WHAT CONSTITUTES TRUE KNOWLEDGE. Argument:—Amateurs of learning of two kinds, the real and the affected or Description of the two kinds of the lovers of knowledge, viz, the real and the Fictitious. Vasishtha continued:—The wise man must always conduct himself wisely, and not with mere show or affectation of wisdom; because the ignorant even are preferable to the affected and pretended lovers of learning. (According to the maxim which says that, if the show of anything be good for anything, surely the Reality must be better). 2. Ráma rejoined:—Tell me sir, what is meant by true wisdom, and by the show or affectation of it; and what is the good or bad result of either. (_i.e._ What kind of men they are, their signs and their respective ends). 3. Vasishtha replied:—He who reads the sástras, and practices his learning as a practitioner for earning his livelihood, without endeavouring to investigate into the principles of his knowledge, is called a friend to learning. 4. Whose learning is seen to be employed in busy life only, without showing its true effect in the improvement of the understanding; such learning being but an art or means of getting a livelihood, its possessor is called a fellow of learning; (and no doctor in it). 5. He who is satisfied with his food and dress only, as the best gain of his learning; is known as an amateur and novice in the art of explaining the sástra (or as mere teachers and pedagogues).