ANNIHILATION OF EGOISM.
Argument:—Egoism is shown as the root of worldliness and its
extirpation by spiritual knowledge.
Vasishtha continued:—The abandonment of the world (which is otherwise
termed as liberation—moksha), is effected only upon subsidence of one’s
egoism and knowledge of the visibles in the conscious soul; in the
manner of the extinction of a lamp for want of oil. (The knowledge of
the phenomenal is the root of illusion, and it is the removal of this
that is called the abandonment of the world, and the cause of
liberation).
2. It is not the giving up of actions, but the relinquishment of the
knowledge of the objective world, that makes our abandonment of it; and
the subjective soul, which is without the reflexion of the visible
world, and the objective-self, is immortal and indestructible.
3. After the knowledge of the self and this and that with that of mine
and thine, becomes extinct like an extinguished lamp, there remains only
the intelligent and subjective-soul by itself alone (and it is this
state of the soul that is called its extinction—_nirvána_ and its
liberation or _moksha_).
4. But he whose knowledge of himself and others, and of mine and thine
and his and theirs, has not yet subsided in his subjectivity, has
neither the intelligence nor tranquility nor abandonment nor extinction
of himself. (It is opposite of the preceding).
5. After extinction of one’s egoism and meism, there remains the sole
and tranquil and intelligent soul, beside which there is nothing else in
existence.
6. The egoistic part of the soul being weakened by the power of true
knowledge, every thing in the world wastes away and dwindles into
insignificance; and though nothing is lost in reality, yet every thing
is buried in and with the extinction of the self. (So the Hindi
adage:—_Ápduba_ to _jagduba_—the self being lost, all things are lost
with it).
7. The knowledge of the ego is lost under that of the non-ego, with
any delay or difficulty; and it being so easy to effect it, there is no
need of resorting to the arduous methods for removal of the same. (It
being easy to ignore the silver in a shell, it is useless to test it in
the fire).
8. The thoughts of _ego_ and _non-ego_, are but false conceits of the
mind; and the mind being as void as the clear sky, there is no solid
foundation for this error.
9. No error has its vagary anywhere, unless it moves upon the basis of
ignorance, it grows upon misjudgment, and vanishes at the light of
reason and right judgment.
10. Know all existence to be the Intellect only; which is extended as an
unreal vacuity; therefore sit silent in the empty space of the
Intellect, wherein all things are extinct as nothing. (The reality of
the Divine Mind, containing the ideal world which appears as a reality).
11. Whenever the idea of ego comes to occur in the mind, it should be
put down immediately by its negative idea of the _non-ego_ or that I am
nothing.
12. Let the conviction of the _non-ego_ supplant that of the _ego_, as a
meaningless term, or as untrue as empty air, or a flower of the aerial
arbour; and being fixed as an arrow in the bow-string of holy
meditation, strive to hit at the mark of the Divine Essence.
13. Know always your ideas of _ego_ & _tu_—I and thou, to be as unreal
as empty air; and being freed from the false idea of every other thing,
get over quickly across the delusive ocean of the world.
14. Say how is it possible for that senseless and beastly man, to attain
to the highest state of divine perfection, who is unable to overcome his
natural prejudice of egoism.
15. He who has been able by his good understanding, the sixfold beastly
appetites of his nature; is capable of receiving the knowledge of great
truths; and no other asinine man in human shape.
16. He who has weakened and overcome the inborn feelings of his mind,
becomes the receptacle of all virtue and knowledge, and is called a man
in its proper sense of the word.
17. Whatever dangers may threaten you on rocks and hills and upon the
sea, you may escape from the same by thinking that they cannot injure
your inward soul, though they may hurt the flesh.
18. Knowing that your egoism is nothing in reality, except your false
conception of it, why then do you allow yourself to be deluded by it,
like the ignorant who are misled by their phrenzy?
19. There is nothing (_no ego_) here, that is known to us in its
reality; all our knowledge is erroneous as that of an ornament in gold
(and springs from the general custom of calling it so), so is our
knowledge of the _ego_ which we know not what, and may be lost by our
forgetfulness of it. (So the different names and shapes of golden
ornaments being forgotten, we see the substance of gold only common in
all of them).
20. Try to dislodge the thoughts that rise in your mind, in the manner
of the incessant vibrations in the air, by thinking that you are not the
_ego_, nor has your _ego_ any foundation at all.
21. The man who has not overcome his egotism, and its concomitants of
covetousness, pride and delusion, doth in vain attend to these lectures
which are useless to him.
22. The sense of egoism and tuism which abides in thee, is no other than
the stir of the Supreme spirit, which stirs alike in all as motion
impels the winds.
23. The uncreated world which appears as in act of creation, is inherent
and apparent in the Supreme soul, and notwithstanding all its defects
and frailty, it is fair by being situated therein. (Because a thing
however bad, appears beautiful by its position with the good).
24. The Supreme soul neither rises nor sets at any time; nor is there
anything else besides that One, whether existent or inexistent. (All
real and potential entities are contained in the mind of God).
25. All this is transcendental in the transcendent spirit of God, and
everything is perfect in his perfection. All things are quiet in his
tranquility, and whatever is, is good by the goodness of the Great God.
26. All things are extinct in the unextinguished spirit of God, they are
quiet in his quiescence, and all good in his goodness; this extinction
in the inextinct or ever existent soul of God, is no annihilation of
any; it is understood as the sky, but is not the sky itself.
27. Men may bear the strokes of weapons and suffer under the pain of
diseases; and yet how is it that no body can tolerate the thought of his
unegoism or extinction.
28. The word _ego_ is the ever growing germ of the significance of
everything in the world (_i.e._ our selfishness gives growth to our need
and want of all things for our use); and that (egoism or selfishness)
being rooted out of the mind, this world also is uprooted from it.
(_i.e._ Think neither of thyself or anything in the world as thine but
of the Lord, and be exempt from thy cares of both).
29. The meaningless word _ego_, like empty vapour or smoke, has the
property of soiling the mirror of the soul, which resumes its brightness
after removal of the mist.
30. The significance of the word, I or _ego_, is as force or fluctuation
in the calm and quiet atmosphere; and this force being still, the soul
resumes its serenity, as that of the unseen and imperceptible and one
eternal and infinite air. (Here is Vasishtha’s vacuism again).
31. The significance of the word _ego_, produces the shadow of external
objects in the mind; and that being lost, there ensues that serenity and
tranquility of the soul, which are the attributes of the unknowable,
infinite and eternal God.
32. After the cloudy shadow of the sense of the word _ego_, is removed
from the atmosphere of mind; there appears the clear firmament of
transcendent truth, shining with serene brightness throughout its
infinite sphere.
33. After the essence of the soul is purged of its dross, and there
appears no alloy or base metal in it; it shines with its bright lustre
as that of pure gold, when it is purified from its mixture with copper
or other.
34. As an insignificant term (_nirabhidhártha_), bears no accepted sense
(vypadesártha); so the unintelligible word _ego_ bearing no definite
sense of any particular person, is equal to the _non-ego_ or impersonal
entity of Brahma.
35. It is Brahma only that resides in the word _ego_ (_i.e._ the word
_ego_ is applicable to God alone).
36. The meaning of the word _ego_, which contains the seed of world in
it, is rendered abortive by our ceasing to think of it. Then what is the
good of using the words I and thou, that serve only to bind our souls to
this world. (Forget yourselves, to be free from bondage).
37. The essence is the pure and felicitous spirit, which is afterwards
soiled under the appellation of _ego_, which rises out of that pure
essence, as a pot is produced from the clay; but the substance is forgot
under the form, as the gold is forgotten under that of the ornament.
38. It is this seed of _ego_, from which the visible plant of creation
takes its rise; and produces the countless worlds as its fruits, which
grow to fade and fall away.
39. The meaning of the word _ego_, contains in it like the minute seed
of a long pepper, the wonderful productions of nature, consisting of the
earth and sea, the hills and rivers, and forms and colours of things,
with their various natures and actions.
40. The heaven and earth, the air and space, the hills and rivers on all
sides, are as the fragrance of the full blown flower of the _Ego_.
41. The _Ego_ in its widest sense, stretches out to the verge of
creation, and contains all the worlds under it, as the wide spread
day light comprehends all objects and their action under it.
42. As the early daylight brings to view the forms and shapes and
colours of things; so it is our egoism (which is but another name for
ignorance) that presents the false appearance of the world to our visual
sight.
43. When egoism like a particle of dirty oil falls into the pellucid
water of Brahma; it spreads over its surface in the form of globules,
resembling the orbs of worlds floating in the air.
44. Egoism sees at a single glance the myriads of worlds spread before
its visual sight; as the blinking eye observes at a twinkling thousands
of specks scattered before its sight.
45. Egoism (selfishness) being extended too far, perceives the furthest
worlds lying stretched before its sight; but the unegotist or
unselfish soul, like a sleeping man doth not perceive the nearest
object, as our eyes do not see the pupils lying within them.
46. It is only upon the total extinction of our egoistic feelings, by
the force of unfailing reasoning; that we can get rid of the mirage of
the world.
47. It is by our constant reflection upon our consciousness only, that
it becomes possible for us to <attain> the great object of our
consummation—_Siddhi_; and the attainment of the perfection of our
souls; we have nothing more to desire or grieve at nor any fear of
falling into error.
48. It is possible by your own endeavour, and without the help of any
person or thing, to attain to thy perfection; and therefore I see no
better means for you to this than the thought of your unegoism.
49. Now Ráma, this is the abstract of the whole doctrine, that you
forget your _ego_ and _tu_, and extend the sphere of our soul all over
the universe, and behold them all in yourself. Remain quite calm and
quiet and without any sorrow, and exempt from all acts and pursuits of
the frail and false world, and think the soul as one whole and not a
part of the universe. (_Samashti_ and not _Vyashta_).