52. Sikhidhwaja replied:--The body which is evident to view, and a real entity, cannot be taken for an unreality by any body; as the palpable sun light, cannot be called darkness by any man of common sense. 53. Who can ignore the body, which is replete with its hands and feet and other members; which is full of activity and vivacity, and whose actions are so palpable to sight; and which is so evident to our perception and conception. 54. Kumbha said:--Know prince, that nothing can be said to exist, which is not produced by some cause; and the knowledge or consciousness that we have of it, cannot be but the product of mistake and error. 55. There can be no product without a similar cause, and no material form can come out from a formless and immaterial agent. How can any thing come to existence, without having its seed of the like nature? 56. Whatever product appears to present itself to anyone without its true cause, is as false an appearance as the mirage in the sand, before its deluded observer. 57. Know thyself to be no real existence, but a false shape of your error only; and with whatever earnestness you took to it, you will never get any water from this delusive mirage. 58. Sikhidhwaja said:--It is as useless to inquire the cause of a nonentity, as it is fruitless to look into the origin of the secondary moon which is but false reflex of the true one. Believing in a nullity, is as decorating the person of a barren woman's son. 59. Kumbha replied:--The body with its bones and ribs, are products of no assignable cause; therefore know it as no entity, because it is impossible for the frail body to be the work of an Everlasting Maker. 60. Sikhidhwaja said:--Now tell me sir, why we should not reckon our fathers the causes and producers of our bodies, with all their members and parts, since they are known as the immediate causes of these. 61. Kumbha replied:--The father can be nothing and no cause, without his having another cause for himself; because whatever is without a cause is nothing in itself. 62. The causes of all things and effects are called as their seeds, and when there is no seed in existence, it is impossible for a germ to be produced in the earth from nothing. (Ex nihilo nihil fit). 63. So when you cannot trace out the cause of an event, account the event as no event at all; because there can be no thing without its seed, and the knowledge of a causeless effect or eventuality, is an utter impossibility and fallacy of the understanding. 64. It is an egregious error to suppose the existence of a thing without its cause or seed, such as to suppose the existence of two moons in the sky, of water in the mirage and of the son of a barren woman.