8. He betook himself to austerities of various kinds, and to the observance of abstinence, self-restraint and vows of various forms; and obtained thereby an undecaying life, which lasted for many ages of four kalpas of four yugas each. 9. At the end of the fourth kalpa he came to his sense, and his percipience burst forth on a sudden in his mind, as the emeralds glare out of ground in the distant country (of Burmah); at the roaring of clouds. (Emeralds are called vaidúryas below from their production in the vidura or distant land of Burmah; where there are many ruby mines also; but vaidúryas are the sky coloured sapphire or lapis lazuli; and often called as emeralds). 10. He then reflected in himself saying:—What stability can I have in this world, where all beings are seen to come repeatedly into existence, to decay with age, and at last to die and dwindle away into nothing? I am ashamed to live in this state of things and under such a course of nature. 11. With these reflections he came to me, quite disgusted in his spirit at the frailties of the world, and distasteful of banefull vanities; and then proposed to me his query regarding the city with its eighteen compartments. (_i.e._ The body with its ten organs, five vital airs, the mind, soul, and body). 12. He advanced before me, and bowed down profoundly; and after being honoured by me, he took the opportunity to propose his questions to me. 13. The Vidyádhara said:—I see these organs of my body, which though so frail, are yet as hard and strong as any weapon of steel; they are capable of breaking and tearing every thing, and hurtful in their acts of injuring others. 14. I find my senses to be dim and dark, and always disturbed and leading to dangers (by their mistake of things). Again the passions in the heart, are setting fire to the forest of our good qualities, and boiling with the waves of sorrow and grief; while the dark ignorance of our minds, envelops every thing in the deepest gloom. Hence it is that the control, over our bodily organs, senses and the passions and feelings of the heart and mind, is only attended with our real happiness, which is not to be had from any object of sense. CHAPTER VI. DESCRIPTION OF DISAFFECTION AND DISGUST TO THE WORLD. Argument:—Indifference and Apathy to the world, based on the Doctrines of the stoics and cynics, and the religious Recluses of all nations and Countries in every age. The Vidyádhara continued:—Tell me even now, what is that most noble state (or highest category), which is devoid of increase or decrease or any pain whatever; which is without beginning and end, and which is most sanctified and sanctifying. 2. I had been so long sleeping as an inert soul, and now I am awakened to sense by the grace of the Supreme Soul: (displayed in the present _vairágya_ or dispassionateness of the speaker).