THE FINAL EXTINCTION OF THE VIDYÁDHARA.
Argument.—Description of Egoism as the productive seed of the
world, and its extinction as the cause of emancipation from it.
Bhusunda resumed and said:—Wherever there is the thought of egoism of
any one, the idea of the world will be found to be inherent in it; as it
appeared to Indra within the bosom of the atomic particle.
2. The error of the world (the false conception of its reality), which
covers the mind, as the green verdure of grass overspreads the face of
the ground; has for its origin the idea of one’s egoism, which takes its
root in the human soul.
3. This minute seed of egoism, being moistened with the water of desire,
produces the arbor of the three worlds, on the height of Brahma in the
great forest of vacuum.
4. The stars are the flowers of this tree, hang on high on the branches
of the mountain craigs; the rivers resemble its veins and fibres, flowing
with the juicy pith of their waters, and the objects of desire are the
fruits of this tree. (The objects of desire are the enjoyments and
fruition of life).
5. The revolving worlds, are the fluctuating waves of the water of
egoism; and the profluent current of desire, continually supplies with
varieties of exquisite symposiums, sweet to the taste of the intellect.
(_i.e._ The pleasures of desire are sweet to the mind, and afford
intellectual delight).
6. The sky is the boundless ocean full of etherial waters, and teeming
with showering drops of star light in it; plenty and poverty are the two
whirlpools in the ocean of the earth, and all our woes are the
mountainous waves on its surface. (_i.e._ The heaven and earth are the
two oceans above and below; the one shining with starry light, and the
other gliding with waves of woe. So says the Bible:—And God made the
firmament, to divide the waters above from the waters below. Genesis I).
7. The three worlds are presented as a picture of the ocean, with the
upper lights as its froths and foams swimming upon it; the spheres are
floating as bubbles upon it, and their belts are as the thick valves of
their doors.
8. The surface of the earth is as a hard and solid rock, and the
intellect moves as a black crow upon it; and the hurry and bustle of its
people, are conformable with the incessant rotation of the globe.
9. The infirmities and errors, old age and death, are as billows gliding
on the surface of the sea; and the rising and falling of bodies in it,
are as the swelling and dissolving of bubbles in water.
10. Know the world to be a gust of the breath of your egoism, and know
it also as a sweet scent proceeding from the lotus like flower of
egoism.
11. Know the knowledge of your egoism and that of the objective world,
are not two different things; but they are the one and same thing; as
the wind and its breath, the water and its fluidity, and the fire and
its heat.
12. The world is included under the sense of ego, and the ego is
contained in the heart of the world; and these being productive of one
another, are reciprocally the container and contained of each other.
13. He who effaces the seed of his egoism from his understanding, by
means of his ignoring it altogether; has verily washed off the picture
of the world from his mind, by the water of ignorance of it.
14. Know Vidyádhara, there is no such thing as is implied by _ego_; it
is a causeless nothing as the horn of a hare.
15. There is no egoism in the all pervading and infinite Brahma, who is
devoid of all desire; and therefore there being no cause nor ground of
it, it is never anything in reality.
16. Whatever is nothing in reality, could not possibly have any cause in
the beginning of creation; therefore egoism is a nihility, as the son of
a barren woman is a nullity in nature.
17. The want of egoism on the one hand, proves the privation of the
world also on the other; thus there remains the Intellect or the one
mind alone, in which everything is extinct.
18. From the proof of the absence of _ego_ and the world, the operations
of the mind and the sight of visibles, all come to an end, and there
remains nothing for thee to care for or fear.
19. Whatever is not is a naught altogether, and the rest are as calm and
quiet as nil in existence; knowing this as certain be enlightened, and
fall no more to the false error which has no root in nature.
20. Being purged from the stain of fancy, you become as purified and
sanctified as the holy lord Siva for ever, and then the sky will seem to
thee as a huge mountain, and the vast world will dwindle to an atom.
(This is done by two powers of _adhyáropa_ and _vyapadesa_ or expansion
or contraction in yoga).