48. It does not however remain long in this state, but enters a new body soon after its death, to which the properties of the mind and senses, are added afterwards in their proper times.
49. It then becomes a baby, and finds a new father and mother, and begins to grow. Thus whether one may perceive it or not, it is all the product of his former reminiscence.
50. Then upon waking from this state of trance, like a fruit from the cell of a flower, it comes to find that a single moment appeared to it as the period of an age.
51. So King Harish Chandra of yore thought one night as a period of twelve years; and so one day seems as long as a year to them that are separated from their beloved objects.
52. Again as the birth or death of one in his dream, or his getting a begotten father in infancy, or a hungry man’s faring on dainty food in thought, is all false:
53. So when a sated man says he is starving, or one declares he is an eye witness of a thing he has not seen, or an empty space is full of people, or that he has got a lost treasure in his dream, who is there to believe him?
54. But this visible world rests in the invisible spirit of God, as the property of pungency, resides in the particles, of the pepper seed, and as the painted pictures on a column. But where are the open and clear sighted eyes to perceive the same?
Interpretation of Lílá’s Vision.
55. The vision of Lílá, called samádhi in Yoga and clairvoyance of spiritualism, was the abstract meditation of her lord in her memory. Which presented her with a full view of every thing imprinted in it. The memory is taken for the whole intellect chit, which is identified with God, in whose essence the images of all things, are said to be eternally present.