32. Whoso believes his soul to be of this earth, and thinks himself to be an earthly being, he may be easily overtaken by thee (whose power extends over earth-born mortals only).
33. This Bráhman is a formless being, by reason of his disowning the material body. Hence it is as hard for thee to enthral him, as to entwine the air with a rope.
34. Death rejoined saying:—Tell me my lord! how may the unborn Aja or the self-born swayambhu, be produced out of vacuum, and how can an earthly or other elemental body be and not be (at the same time).
35. Yama replied:—This Bráhman is neither born nor is nil at any time; but remains for ever the same, as the light of intelligence of which there is no decay.
36. There remains nothing at the event of the great Doomsday, except the tranquil, imperishable and infinite Bráhman himself in his spiritual form.
37. This is the nature of the everlasting vacuum, too subtile in its essence, and devoid of all attributes; but viewing present before its mind, the stupendous cosmos in the form of a huge mountain in the beginning of recreation. (The mind is the noumenon—Brahma, and the phenomena of the world is the gigantic macrocosm known as Virájmúrti).
38. Being of the nature of intelligence it is imperishable; but those who view the spirit in the form of any phenomenal body, are liable to perish with it like all embodied beings.
39. Thus this Bráhman remained in the womb of vacuity in the beginning, in his state of unalterable, vacuous intelligence.
40. It is purely of the nature of the inane understanding, and of the form of a vast expanse of omniscience; having neither body nor organism; no acts nor agency, nor desire of any kind in itself.
41. That which is simply of the form of vacuum and pure light, is never beset by the snare of pristine desires, as a corporeal being.