171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident
from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.
172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the
mind, and Liberation too is caused by that alone.
173. It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a
beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they
were poison, and frees him from the bondage.
174. Therefore the mind is the only cause that brings about man’s bondage or Liberation: when tainted by the effects of Rajas it
leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.
175. Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise
seeker after Liberation must first strengthen these two.
176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for
Liberation never go there.
177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the
differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.
178. Deluding the Jiva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Pranas, the mind
causes it to wander, with ideas of “I” and “mine”, amidst the varied enjoyment of results achieved by itself.
179. Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It
is this that causes the misery of birth etc., for the man of non-discrimination who is tainted by Rajas and Tamas.
180. Hence sages who have fathomed its secret have designated the mind as Avidya or ignorance, by which alone the universe is
moved to and fro, like masses of clouds by the wind.
181. Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a
fruit on the palm of one’s hand.
182. He who by means of one-pointed devotion to Liberation roots out the attachment to sense-objects, renounces all actions, and
with faith in the Real Brahman regularly practices hearing, etc., succeeds in purging the Rajasika nature of the intellect.
183. Neither can the mental sheath be the Supreme Self, because it has a beginning and an end, is subject to modifications, is
characterised by pain and suffering and is an object; whereas the subject can never be identified with the objects of knowledge.
184. The Buddhi with its modifications and the organs of knowledge, forms the Vijnanamaya Kosha or knowledge sheath, of the
agent, having the characteristics which is the cause of man’s transmigration.
185. This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is
endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc.
186-187. It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane.
Through previous desires it performs good and evil actions and experiences their results. Being born in various bodies, it comes and
goes, up and down. It is this knowledge sheath that has the waking, dream and other states, and experiences joy and grief.
188. It always mistakes the duties, functions and attributes of the orders of life which belong to the body, as its own. The knowledge
sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers
transmigration through delusion. It is therefore a superimposition on the Self.
189. The self-effulgent Atman, which is Pure Knowledge, shines in the midst of the Pranas, within the heart. Though immutable, It
becomes the agent and experiencer owing to Its superimposition, the knowledge sheath.
190. Though the Self of everything that exists, this Atman, Itself assuming the limitations of the Buddhi and wrongly identifying Itself
with this totally unreal entity, looks upon Itself as something different – like earthen jars from the clay of which they are made.
