9. The knowledge of the existence of the world, whether it is a real entity or not, is the source of all errors of the wisest of men, by its varying forms and fluctuations. 10. It is thou, O potent god! that knowest what is inside this world; while to us it presents its outward figure, in the shape of a magic scene only. 11. I knew very well, that my son is not subject to death; and therefore I was struck with wonder, to behold him lying as a dead body. 12. Thinking the imperishable soul of my son, to be snatched by death; I was led to the vile desire, of cursing thee on his untimely demise. 13. For though we know the course of things in the world; yet we are subjected to the impulses of joy and grief, owing to the casualties of prosperity and adversity. 14. Moreover, to be angry with wrong doers, and to be pleased with those that act rightly, have become the general rule in the course of the world. 15. So long do we labour under the sense of what is our duty, and what we must refrain from, as we are subject to the error of the reality of the world; but deliverance from this error, removes all such responsibilities from us. 16. When we fret at death, without understanding its intention (that it is intended only for our good); we are of course blamable for it. 17. I am now made to be acquainted by thee, regarding the thoughts of my son; and am enabled also to see the whole scene on the bank of Samangá (by thy favour). 18. Of the two bodies of men, the mind alone is ubiquitous, and leader of the outer body of animated beings. The mind therefore is the true body, which reflects and makes us conscious of the existence of ourselves, as also of the exterior world. 19. Yama replied:—You have rightly said, O Bráhman! that the mind is the true body of man. It is the mind that moulds the body according to its will, as the potter makes the pot _ad libitum_ (_ex suo moto_). 20. It frames a form and gives a feature to the person, that it had not before; and destroys one in existence in a moment. It is the imagination that gives an image to airy nothing, as children see ghosts before them in the dark. (The mind changes the features of the face and body, and views things according to its own fancy). 21. Its power to create apparent realities out of absolute unreality, is well known to every body, in his dream and delirium, in his misconceptions and fallacies and all kinds of error; as the sight of magic cities and talismans. 22. It is from reliance in visual sight, that men consider it as the principal body, and conceive the mind as a secondary or supplementary part. 23. It was the (Divine) mind, that formed the world from its thought; wherefore the phenomenal is neither a substance by itself (as it subsists in the mind); nor is it nothing (being in existence in us). Gloss. It is therefore undefinable—_anirvachaníya_.