8. This entire whole which is visible to the eye, is but a false appearance as that of magic; and there is no truth nor substance in a magic show. 9. Ráma said:—Oh! the wondrous exposition of the world, that you have now explained to me. It refreshes my soul, as the moon-beams revive the blades of grass, that have been burnt down by a conflagration. 10. It is after so long, that I have come to know the truly knowable; such as what and how it is, and the manner whereby, whence and when it is to be known. 11. I have my peace and rest in pondering on this wonderful theory, and your elucidation of the doctrines of the Sruti Sástras. 12. But tell me this one thing to remove my doubt, as my ears are never satiate, with drinking the nectarious juice of your sweet speech. 13. Tell me the time, which transpired during the three births of Lílá’s husband. Was it the duration of a day and night in one case, and of a month in another, and the period of a whole year in the case of Vidúratha? 14. Or did any one of them live for many years, and whether they were of short or longer durations, according to the measure of men, gods or Brahmá. (Because a human year is a day and night of the polar gods, and a moment of the cycle of Brahmá. And revolution of the whole planetary system to the same point makes a day of Brahmá). 15. Please sir, kindly tell me this, because little hearing is not sufficient to me, as a drop of water is not enough to moisten the dry soil or the parched ground of summer heat. 16. Vasishtha said:—Know sinless Ráma! that whosoever thinks of anything in any manner at any place or time, he comes to feel the same in the same manner, and in the same place and time. 17. Take for instance the destructive poison, which becomes as ambrosia to venomous insects, that take it for their dainty nourishment; and so is an enemy turning to a friend by your friendly behaviour unto him. (In both cases the evil turns to good by our taking it as such). 18. And the manner in which all beings consider themselves, and all others for a length of time; the same they seem to be by their mode and habit of thinking, as if it were by an act of destiny. (_i.e._ They consider their thoughts of things as their destined nature, which is not so in reality; for fair is foul and foul is fair; according as our judgments declare). 19. The manner in which the active intellect represents a thing in the soul, the same is imprinted in the consciousness of its own nature. (Here the _Chit_ is said to be the _intellectus agens_ and consciousness—_Samvid_—the _intellectus patiens_. The motion of the mind gives us the impressions of the swiftness and slowness of time). 20. When our consciousness represents a twinkling of the eye as a _Kalpa_, we are led to believe a single moment an age of long duration. (As a short nap appears an age in dreaming), and (a long age as a moment as in the case of the seven sleepers of Kehef).