26. The world is the production of the mind, else what am I and who is mine or my offspring; it is custom and our education that have caused the _bugbears_ of our bondage and liberation, which are nothing in reality. 27. There is one thing however, on which is based the bias of both systems; that it is the suppression of breath, and the restriction of mind, which form the sum and substance of what they call their liberation. 28. Ráma rejoined:--Now sir, if it is suppression which constitutes the liberation of these men; then I may as well say that all dead men are liberated, as well as all dead animals also. 29. Vasishtha replied:--Of the three practices of the restriction of the breath, body and mind, I ween the repression of the mind and its thoughts to be the best; because it is easily practicable and I will tell you how it is to be done to our good. 30. When the vital breaths of the liberated souls, quit this mortal frame; it perceives the same in itself, and flies in the shape of a particle in the open sky, and mixes at last with etherial air. 31. The parting soul accompanies with its _tanmátras_ or elementary principles; which comprise the desires of its mind, and which are closely united with breath, and nothing besides. 32. As the vital breath quits one body to enter into another, so it carries with it the desires of the heart, with which it was in the breast of man, as the winds of the air bear the fragrance of flowers. These are reproduced in the future body for its misery only. 33. As a water pot thrown in the sea, does not lose its water, so the vital breath mixing with the etherial air, does not lose the desires of the mind, which it bears with it. They are as closely united with it, as the sun-beams with the sun. 34. The mind cannot be separated from the vital breath (_i.e._ the desires are inseparable from life), without the aid of the knowledge; and as the bird _Titterí_ cannot be removed from one nest without an other (so the soul never passes from one body without finding and entering into another). 35. Knowledge removes the desires, and the disappearance of desires destroys the mind; this produces the suppression of breath, and thence proceeds the tranquillity of the soul. 36. Knowledge shows us the unreality of things, and the vanity of human desires. Hence know O Ráma, that the extinction of desires, brings on the destruction of both the mind and vitality. 37. The mind being with its desires, which form its soul and life, it can no more see the body in which it took so much delight; and then the tranquil soul attains its holiest state. 38. The mind is another name for desire, and this extirpated and wanting, the soul comes to the discrimination of truth, which leads to the knowledge of the supreme. 39. In this manner, O Ráma, we came to the end of our erroneous knowledge of the world, as it is by means of our reason, that we come to detect our error of the snake in the rope.