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Srimad Bhagvata Mahapurana: Book 11: Chapter 22: Verses 43-54
As in the case of flames of lamps, the currents of streams and the fruits of a tree, so in the case of all created beings heir age, condition etc., are determined (by Time). (Just) as the notion (entertained) and assertion (made) about (a series of) flames (arising and disappearing in place of one another) that this is the same flame, or about the particles of water following one after another in a stream that this is the same water are false, so it is the unwise alone (whose life is spent in vain) that entertain the notion and make the assertion about bodies arising and disappearing in place of one another at the same spot that this is the same body.. Even . such (an ignorant) Jiva is neither born nor dies as a result of its Karma continuing in the form of a seed. Yet through illusion (in the form of false identification with the body etc.), it appears to be born (though really unborn) and also dies as it were (though immortal), (just) as fire (though abiding in the form of an element till the end of the Kalpa) appears to come into existence and die through illusion (as a result of contact with fire-wood and the cessation ofsuch contact respectively).
Entry into the womb (in the form of seed), gestation and birth, infancy (extending up to the age of five), boyhood (extending up to the age of sixteen), youth (extending up to the age of forty-five), middle age (extending up to the age of sixty), old age and death-these are the nine states of the body. These states, high and low-brought about by one's own desire of course-of a body (which is other than the Self) a certain individual soul accepts as one's own through false identification with Matter; while another with great difficulty disowns them (by grace of God). One's own birth (including the preceding two states, which cannot be directly known by oneself) can be inferred from the birth of one's son and death from that of one's father. The knower of things subject to birth and death can never be subject to birth and death (himself). He who comes to know the birth (sprouting) of an annual plant from its seed and its end from its being shrivelled up after yielding its fruit (in the shape of food-grains), such a seer is distinct from the plant. Even so the seer of a body (viz., the soul) is distinct from
the body. (Therefore, he who knows these states of the body is not affected by them though dwelling in the body.) Failing to distinguish the Spirit from Matter in the aforesaid manner and getting deeply attached to the pleasures of sense as the only reality, the ignorant Jiva undergoes transmigration. Made to revolve (in the whirligig of metempsychosis) by his actions, a man attains to the regions of gods and Rsis through application to virtues (born of Sattvaguna), like control of the mind and the senses to the realm of demons (the-subterranean regions) and human beings (the terrestrial plane) through devotion to lust etc., (born of Rajoguna) and descends to the realm of spirits and to the scale of sub-human creatures (and even immobile creation) through close application to grief and infatuation etc., (born of Tamoguna). Just as a man who sees others dancing and singing (naturally) tries to imitate them, so the soul, though actionless, is made to follow the movements of the body etc., prompted by the intellect, when it sees them (and takes them to be its own). (Just) as by the side of moving water the trees also appear as though moving, the activity etc., of the body are reflected in the Self. And (just) as when the eye is made to revolve (alongwith our body) the earth (around us too) is seen as though revolving (alongwith us), the excellences attributed to the objects of senses by the perceiving mind appear to exist in them, though not actually existing. (Again) just like the experiences of a reverie or those of a dream our sense-experiences as well as our identification with the body etc., are false, 0 scion of Dasarha !
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