CHAPTER LXXXXI. Incarnation of the Living Soul or Jíva.
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Valmiki and Mitra, Viharilala
40. Thus it is by intellection of itself as the other form, that the noumenal assumes the shape of the phenomenal world; and being indivisible in itself, it wanders through the labyrinth of errors with its other part of the mind.
41. There is no error in the unity of the intellect, nor is the soul liable to error, unless it is deluded by its belief of pluralities. The intellect is as full as the ocean, with all its thoughts rising and sitting in it as its endless waves.[8]
42. That which you call the mental part of the intellect, is full of error and ignorance; and it is the ignorance of the intellectual part, that produces the errors of egoism and personality.
43. There is no error of egoism or personality in the transcendental category of the divine soul; because it is the integrity of all consciousness, as the sea is the aggregate of all its waves and waters.
44. The belief of egoism rises as any other thought of the mind, and is as inborn in it as the water in the mirage, which does not exist really in it.
45. The term ego is inapplicable to the pure and simple internal soul; which being vitiated by the gross idea of its concupiscence, takes the name of ego, as the thickened coldness is called by the name of frost.
46. It is the pure substance of the intellect which forms the ideas of gross bodies, as one dreams of his death in his sleep. The all-pervading intelligence which is the all inherent and omnipotent soul, produces all forms in itself, and of which there is no end until they are reduced to unity.
47. The mind manifests various appearances in the forms of things, and being of a pure etherial form, it assumes various shapes by its intellectual or spiritual body.
48. Let the learned abstain from the thoughts of the threefold forms of the pure intellectual, spiritual and corporeal bodies, and reflect on them as the reflexions of the divine intellect in his own mind.
49. The mind being cleansed of its darkness like the mirror of its dirt, shows the golden hue of spiritual light, which is replete with real felicity, and by far more blissful than what this earthly clod of body can ever yield.
50. We should cleanse the mind which exists for ever, rather than the body which is transient and non-existent; and as unreal as the trees in the air, of which no one takes any notice.
51. Those who are employed in the purification of their bodies, under the impression that the body also is called the átmá or soul (in some sástra); are the atheistic chárvakas, who are as silly goats among men.
52. Whatever one thinks inwardly in himself, he is verily transformed to its likeness, as in the instance of the Aindava Bráhmans, and of Indra and Ahalya cited before.
53. Whatever is represented in the mirror of the mind, the same appears in the figure of the body also. But as neither this body nor the egoism of any one, is lasting for ever, it is right to forsake our desires.
54. It is natural for every body to think himself as an embodied being, and to be subject to death (while in reality it is the soul that makes the man, who is immortal owing to the immortality of the soul). It is as a boy thinks himself to be possessed of a demon of his own imagination, until he gets rid of his false apprehension by the aid of reasoning.