37. The birth and death of all other beings like yourself, are caused by their reminiscence, and for want of their disembodied liberation or eternal salvation. 38. The living soul retains its consciousness within itself, after its pangs of death are over; but remains in its state of insensibility by virtue of its own nature (called pradhána). 39. The universal vacuum is called nature (prakriti). It is the reflexion of the invisible divine mind (chit prativimbam); and is the parent of all that is dull or moving (Jadá-Jada), which are so produced by cause of their reminiscence or its absence (sansmriti and asmriti); the former causing the regeneration of living beings, and the latter its cessation as in inert matter. 40. As the living principle or animal life begins to have its understanding (bodha), it is called _mahat_ or an intelligent being, which is possessed of its consciousness (ahankára). It has then the organs of perception and conception, added to it from their elements (tanmátras) residing in the vacuous ether. 41. This minutely intelligent substance, is next joined with the five internal senses, which form its body, and which is otherwise called its spiritual body (átivahika or lingadeha). 42. This spiritual being by its long association with the external senses, comes to believe itself as a sensible being; and then by imagining to have the sensible form, it finds itself invested with a material body (ádhibhautika-deha) as beautiful as that of a lotus. 43. Then seated in the embryo, it reposes in a certain position for sometime, and inflated itself like the air, until it is fully expanded. 44. It then thinks itself to be fully developed in the womb, as a man dreams of a fairy form in his sleep, and believes this illusion as a reality. 45. He then views the outer world, where he is born to die, just as one visits a land where he is destined to meet his death; and there remains to relish its enjoyments, as prepared for him. 46. But the spiritual man soon perceives every thing as pure vacuum, and that his own body and this world are but illusions and vain vacuities. 47. He perceives the gods, and human habitations, the hills and the heavens resplendent with the sun and stars, to be no more than abodes of disease and debility, decay and ultimate death and destruction. 48. He sees nothing but a sad change in the natures of things, and all that is movable or immovable, great or small, together with the seas, hills and rivers and peoples of this earth and the days and nights, are all subject to decay sooner or later. 49. The knowledge that I am born here of this father, and that this is my mother, these my treasures, and such are my hopes and expectations, is as false as empty air. 50. That these are my merits and these my demerits, and these the desires that I had at heart; that I was a boy and am now young; are the airy thoughts of the hollow mind.