62. One living being in born in another, and that again within another, like the coatings of plantain trees, which grow one under the other over the inmost pith. (So God is the inmost marrow of all external lives and souls, which are as crusts of the same). 63. By reverting the cognition of visibles, to the recognition of their essence (tanmátra) in the invisible plenum, we get rid of our error of the reality of the formal world, as we do of the ornament in the material gold. (_i.e._ The substances of gold is the material cause of the formal and changeable jewels). Gloss. The knowledge of the consequent (parák) and antecedent (pratyak), must blend in that of the sameness (samáni) of both (yugupat), the internal (antar) and external (báhya) (existences). 64. He who does not inquire into the question “who he is” and “what is the world” beside himself; is not liberated in his inward soul, and suffers under the continuous fever of an erroneous life. 65. He is successful in his inquiry, who by his good understanding, comes to know how to curb his worldly avarice day by day. 66. As proper regimen is the best medicine to secure the health of the body; so is the habit of keeping the organs of sense under control, the only means of edifying the understanding. 67. He who is discoursive in his words, and not discerning in his mind, is like a blazing fire in a picture (which lightens no body). No one can be wise until he gets rid of his false wit. 68. As the perception of air, comes by the feeling and not by words of the mouth; so wisdom proceeds from the curtailing of desires (and not by lengthy or loud vociferation). 69. As the ambrosia in the painting is no ambrosial food, nor the fire in a picture is burning flame; so a beauty in a drawing is no beauteous maid, and wisdom in words is want of wisdom only. 70. Wisdom serves at first to weaken our passions and enmity, and then uproot them at once, and at last it lessens our desires and endeavours, and gives an appearance of holiness to its possessor. CHAPTER XIX. INVESTIGATION INTO THE NATURE OF THE LIVING SOUL. Argument. The quadruple conditions of the soul in its waking, dreaming, sound sleep and its anaesthesia. Vasishtha continued:—Brahmá is the seed of life, and remains as empty air everywhere. Hence there are many kinds of living beings, situated in the world within the womb of universal Life. (God is the light and life of all we see). 2. All living beings composed of the dense intellect and soul, contain other living animals under one another, like the manifold crusts of the plantain tree, and the insects contained in the womb of earth. (So also the parasite plants and worms growing upon the bodies of trees and animals).