134. When it comes to know that it has no concern with any pain or pleasure, and that its living is to no purpose at all; it is then said to be awakened in itself, and to rest in its quietude of nirvána-extinction (unconsciousness of one's self or its consciousness of itself as a cypher, is termed the state of its nirvána-annihilation). 135. When the living soul comes to know by its internal intuition, that pain and pleasure are unreal in their nature; it is no longer concerned about them, but rests quietly within itself. 136. When the soul comes to the belief, that the visible world is no other than the vacuity of Intellect or Brahma himself; it gets its rest in its quietness, and becomes as cool as an oilless and extinguished lamp. (Here is the vacuism of Vasishtha again). 137. The belief that all nature is vacuity, and all existence is the one unity together with the thought of an infinite inanity; is what leads the soul to its unconsciousness of pain and pleasure. (All is but void and vacancy, and mere air-drawn phantasy). 138. The thoughts of pleasure and pain therefore are as false, as the false appearance of the world; and this error is inherited by the living soul from Brahmá the first of living beings in the world. (The error of taking the unreal for real began with Brahmá himself). 139. Whatever was thought and ordained by the first creative power in the beginning, the same has taken root in the living soul; and is going on even to the present time as its nature. 140. Sikhidhwaja asked:--It is only when one feels some pleasure in his mind, that it runs in the blood through his veins and arteries; but the holy Nárada could not be affected by the sight, nor drop his semen from him. 141. Chúdálá replied:--The animal soul being exited (by the existent sight of women), excites the living breath of _prána_ to motion; and the whole body obeys the dictate of the mind, as the body of soldier obeys the command of their commander. 142. The vital airs being put to motion, they move the internal sap and serum from their seats; as the blowing winds bear away the fragrance of flowers and the dust of leaves, and drop down the fruits and flowers and leaves of trees. 143. The semen being put to motion falls downwards, as the clouds being driven together burst into the rain water. 144. The semen then passes out of the body by the canals of the veins and arteries, as the running waters pass through the channels and canals of a river. 145. Sikhidhwaja said:--O thou divine boy! that knowest both the past and present states of things, as it appears from thy instructive discourse; please to instruct me at present, what you mean by the nature of things by the Brahmic power of Brahma. 146. Chúdálá replied:--Nature is that intrinsic character, which is implanted in the constitution of things at the beginning of their creation; and the same which continues to this day the essential part of the ghata, pata, and all other things.