38. It is impossible for any body to have the bindings of his prior acts upon him, at his first creation in the world; it was only afterwards through his ignorance that he fabricated to himself a fate or causality of his actions for his fruitions in afterlives (_i.e._ in his subsequent and succeeding births or transmigrations in the world). 39. Say whether the vortex of sea has any body or action of its own; it is but the whirling water, as Brahma himself is apparent in the form of this seeming world. 40. As the persons appearing in our dream have no prior acts for their appearance; so were the living beings in their first formation, endued with pure understanding only (for want of their prior acts to actuate them at first). 41. It is a mere supposition, that they had their causal acts at first creation; and that all living beings have been roving ever since (in repeated births), being fast bound by the chain of their prior acts. (Man was pure in his creation, but since his first act of transgression or original sin, and then his actual sins, have subjected him to the miserable doom of undergoing repeated births). 42. But this creation is no act of creation, but verily the manifestations of Brahma himself; and such being the case (that the world is the selfsame Brahma), say what can acts mean, whence they proceed and where they lie. 43. It is only the ignorance of the supreme soul, which binds us to the bondage of acts; but its fetters fall off from the believer of Brahma by his knowledge of truth. (Those who rely on their acts of faith, are subjected to them; but the believer in One is released from their bonds). 44. Know the outward acts of faith, to proceed from ignorance of the universe; but as the wise man advances in his knowledge, he extricates himself from the bondage of all religions and ceremonial acts and observances. 45. Whereas the external acts of faith <are> entirely devoid of any substantiality or meritoriousness in them, it is no way difficult to get <rid> of them at once; it is solely our spiritual bond which is our chief concern, beside which there is no bond whatsoever. 46. So long there is the dread of the dreadful illusion of this world, as long as you do not attain to your wisdom; and so long do you exhibit your wisdom, that you do not fall into the vertiginous eddy of worldly affairs. Therefore try always, ye men of pure hearts and soul, to acquire your wisdom and learning; because there is no other way of your flying from the fears of the world, save by means of your right understanding. CHAPTER CXXXXIII. ASCERTAINMENT OF NIRVÁNA OR ULTIMATE EXTINCTION. Argument:--Praise of wisdom and Intellectual knowledge, and arguments in support of the Intellectuality of the world.