of the fruit of emancipation. If I get myself freed from the womb, I shall seek refuge in Maheśvara (the great Lord) who is the cause of the extinction of all evil and bestower of the (four 1) ends of life. If I get myself freed from the womb, then I shall seek refuge in that Lord of the world who is the Chiḍāṭmā of all śakṭis and the cause of all causes. If I get myself freed from the womb, then I shall seek refuge in that supreme Lord Bhargaḥ (Śiva or light) who is paśupaṭi (the lord of paśus or souls), Ruḍra, Mahāḍeva (the great Deva) and the Guru of the world. If I get myself freed from the bondage of the womb, I shall perform great penances. If I get myself freed from the passage of the womb, I shall worship Vishṇu in my heart who is the bestower of nectar, who is bliss, who is Nārāyaṇa, and who never decays. I am now confined in my mother's womb; and were I freed from its bonds, I shall please the divine Vāsuḍeva without diverting my mind from Him. I am burnt through actions, good and bad, committed by me alone before for the sake of others, whilst those who enjoyed the fruits thereof have disappeared. Through non-belief (unspirituality), I formerly gave up all fear (of sin) and committed sins. I now reap their fruits. I shall become a believer hereafter 2."

Thus does the Jīva (Āṭmā) within the (mother's womb) contemplate again and again the many kinds of miseries (it had undergone), and remembering always the miseries of the cycle of re-births, becomes disgusted (with the material enjoyments of the world), often fainting in the inmost centre (viz., heart) of all creatures at (the idea of) his aviḍyā, desire, and karma. Then this being, who had entered many hundreds of female wombs of beings (in the previous births), comes to the mouth of the womb wishing to obtain release. Here being pressed by the yanṭra (neck of the uterus), it suffers much trouble. Moreover it is much affected by prasūṭi (delivery) vāyu. As soon as it is born, it comes in contact with the vaishṇavī vāyu and ceases to remember anything of the past;

it also ceases to see far and to be the cognizer of the real. Coming into contact with the earth, it becomes fierce-eyed and debased. The evil of the eye after it is rubbed with (or cleaned by) water vanishes; and with it, vanishes memory of birth and death, good and bad actions and their affinities. Then how does he understand vāyu, bile, and śleshma (phlegm)? When they are in their proper state, they produce health: with their disturbance, diseases are generated. It should be known that one becomes capable of knowing through a proper quantity of bile; through having a little more or a little less of it, he comes to know more. When the bile is changed (otherwise), he becomes changed and acts like a mad man. And that bile is agni. Agni influenced by karma is kindled by vāyu, the source (or seat) of virtue and vice, as fuel is kindled within (by fire) from without (by the wind).