98. They held up their faces, which were as beautiful as a bud of lotuses; while their loosened hairs hung by them, like swarms of bees; and the loose glances of their eye-balls, were playing as the fluttering black-bees. 99. Their swollen breasts resembling the aureate lotuses, which were used by the Gods as golden cups to hide their ambrosial nectar; therein for fear of its being ravished by the demons and demi-Gods. 100. They were now seen to be hiding themselves in the secret bowers and caverns of the mountain, like lotuses hidden under foliage; and now hastening to the cooling beach of the river, to leave their lovely limbs in its limpid stream. 101. The saint saw the bevy of the young ladies, resembling the body of the full moon complete with all its digits; and his mind was ravished with their beauty (as the minds of men are turned to the delirium of lunacy by looking at the moon-light). 102. He lost the balance of his reason, and became elated with giddiness; and his breath of his life throbbed in his heart, by impulse of the delight that raged and boiled in his breast. 103. At last the excess of his rapture, gave effusion of his passion; as the fullness of a cloud in summer, breaks out in water in the rainy weather. 104. The saint turned as wan as a waning moon, and as the pale moon-light in frost; and like a fading plant, torn from its supporting tree. 105. He faded as the stalk of a creeper parted in two, and withered away as a sapling after it has lost its juicy sap. 106. Sikhidhwaja asked:--How is it that the pure and peerless saint, who is liberated in his life time and acquainted with all knowledge; who is void of desires and devoid of passions, and who is as pure as the clear air both in the inside as well as outside of his body? 107. How is it that even he the holy Nárada himself, could lose his patience and countenance who leads his life of celibacy all along? 108. Chúdálá replied:--Know, O princely sage! that all living beings in the three worlds not excepting even the Gods; have their bodies composed of both ingredients (of good and evil) by their very nature. 109. Some remain in ignorance, and others in knowledge to the end of their lives; and some remaining in happiness, and others in misery to the end of their days. 110. Some thrive in happiness with their virtue of contentment and the like, and are enlightened in their minds like a room by the light of the lamps; and as the bosom of the sea by the light of the luminaries of heaven. 111. Some are tormented by their hunger and poverty, and are involved in misery like the face of nature under the darkness of clouds. 112. The true and pure reality of the soul (divine spirit), being once lost to one's sight (the visible or phenomenal world): makes its appearance before him, like a dark and thick cloud of rainy weather.