subhasubha prasara parahatakrtau jvalaj jaramarana visadamurchite
vyatheha yasya manasi bho na jayate narakrtir jagati sa rama raksasah (52)
I shall again declare to you the way in which the one infinite consciousness has come to appear as the jiva and all the rest of it.
You see in the ocean that it is tranquil in places, and agitated in other places.
Even so, the infinite consciousness seems to embrace diversity in some places, though it in itself is non-dual.
It is natural for the omnipotent infinite consciousness to manifest in all its infinite glory.
This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.
Thence arose the infinite names and forms.
But all these apparent manifestations are in reality non-different from the infinite consciousness.
That aspect of this infinite consciousness which relates itself to the manifestation of the names and forms and thus to time, space and causation is known as the 'knower of the field', or the witness consciousness.
The body is the field; that which knows this field inside out and in all its aspects is the knower of the field or witness consciousness.
This witness consciousness becomes involved in the latent predispositions and develops the ego-sense.
When this ego-sense generates notions and intentions within itself, it is known as the intellect.
As the thinking instrument, it is known as the mind.
When the intelligence gets further modified or perverted, it becomes the senses.
All of these constitute the body.
Just as a fruit undergoes various changes in size, colour, etc., as it matures, the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser.
The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss.
Caught in its own trap of various activities, and of identification of oneself as their doer, he undergoes endless suffering which is self-imposed and self-willed.
O Rama, in this world the cause of all misfortunes is only the mind which is full of sorrow and grief, desire and delusion.
Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
O Rama, rescue this mind from the mire of ignorance.
O Rama, he indeed is a demon in human form who is not distressed by the impure state of the mind caused by alternating good and evil thoughts, and who is subjected to old age, death and despair.