34. When a living body has its inward consciousness, and becomes inert and motionless in its outer parts and members, it is still alive by the action of breathing in the inner organ of the heart.
35. Those whose pure and holy desires never forsake their hearts, they live in one quiet and even state of life, and are known as the living liberated and long living seers. (The pure desires are free from the influence of passions, and tendency to earthly enjoyments; which cause holy life and give longevity to man). (An unperturbed mind is the best preservative of health).
36. When the action of the lotus like machine of the heart has ceased, and the breath ceases to circulate in the body, it loses its steadiness, and falls unsupported on the ground as a block of wood or stone.
37. As the octuple body mixes with the air in the vacuum of the sky, so is the mind also absorbed in it at the same time.
38. But being accompanied with the thoughts, to which it has been long accustomed, it continues to wander about in the air, and amidst the regions of heaven and hell, which it has long believed to await on its exit from the body.
39. The body becomes a dead corpse, after the mind has fled from it in the air; and it remains as an empty house, after its occupant has departed from it.
40. The all pervading intellect, becomes by its power of intellection both the living soul as well as the mind; and after passing from its embodied form (of puryashtaka), it assumes its spiritual (átiváhika) nature afterwards.
41. It fosters in its bosom the quintessence (pancha tan mátram) of the subtile elemental mind, which assumes a grosser form afterwards, as the thoughts of things appear in dream.
42. Then as the intensity of its thoughts, makes the unreal world and all its unrealities, appear as real before it, it comes to forget and forsake its spiritual nature, and transform itself to a gross body.