receive it from thy tongue.” The rája Janak revealed to Saha dév, according to his wish, the history of the creation of the world. After that Saha dév said again to the rája: “O king! it is certain that between steady, wise, and learned men there is no contradiction; so does the account of the origin of the world, which I have heard from my father Vyása, and which I have well impressed upon my mind, agree with that which thy tongue has communicated to me. The substance of it is, that the creation of the world and the existence of its inhabitants took place by the will and by the disposition of Brahma, and according to the purpose of the supreme being, and that, when it is the desire of Brahma, the world is created, and when the supreme being finds it right to withdraw hímself from the circle of beings, the world returns to nothing, and its inhabitants are again enveloped with the veil of nothingness and voidness, and nothing remains but God. In like manner is the existence of all bodies connected with the will of the divine spirit, so that every being in dependence upon this will, and in conformity with the principles of its own nature, each time comes into, and goes out of, the world, or is born and dies. It is when the worldly desires, connections, and concerns are annihilated, that a man no more returns to nor leaves this world; birth and death upon this earth no more concern him, because the ties formed by his desires are broken.” Saha dév continued: “O rája, what thou hast said, is impressed upon my mind; but tell me, if there remains any thing, however minute it may be, of the account of this world; this too I wish to hear.” The rája Janaka said: “The account of the world is such as thou hast heard. That holy being, without a name, without a mark, without an equal, is pure and free from lust and desire, and his providence brings forth this world. He, the one perfect being, in what a multitude of beings does he not manifest himself! And if he removes from this creation the support of his will and of his providence, nothing remains but himself, the only being. O Saha dév, thou who hast purified thy heart from the attachments of this body, and liberated it from all desires and seductive propensities, thou hast convinced thyself of the trut that, whatever appears before our eyes, is nothing, and has neither reality nor substance; what was to be performed, thou hast accomplished it; what was to be known, thou hast acquired it, and thou hast proved thyself true; on that account thou art, even in thy life-time, possessed of _mukt_ (emancipation); that is to say: as a person, when the soul has left his body, is freed from the want of aliment, so hast thou, although still in the state of life and health, been liberated from all bodily wants.[463] Happy be thy life! blessed be thy age, O Saha dév!”