23. Shun your desire for earthly enjoyments and forsake your knowledge of dualism; then get rid of your impressions of entity and non-entity, and be happy with the knowledge of one unity.
24. The thought of the unknowable, will remove the thoughts of knowables; this is equivalent to the destruction of desires, of the mind and ignorance also.
25. The unknown one of which we are unconscious by our knowledge, transcends all whatever is known to us by our consciousness. Our unconsciousness is our nirvána or final extinction, while our consciousness is the cause of our woe.
26. It is by their own attention that men soon come to the knowledge of the knowables; but it is the unknowing or unconsciousness of these that is our nirvána, while our consciousness is the cause of our woe. (Want of self-consciousness, is want of pain. And perfect apathy is the perfection of solipsism).
27. Destroy O Ráma, whatever is desirable to your mind, and is the object of your affection; then knowing them as reduced to nothing, forsake your desires as seedless sprouts (which can never grow); and live content without the feelings of joy and grief.
CHAPTER CXIII.
Description of Ignorance and Delusion (Avidyá).
Argument. Extirpation of Evil Desires and duality by the true knowledge of unity called the Vidyá.
Vasishtha continued:—The false desires which continually rise in the breast; are as the appearances of false moons in the sky, and should be shunned by the wise.
2. They rise in the minds of the unwise amidst their ignorance; but every thing which is known only by its name and not in actuality, can not have its residence in the minds of wise people. (Nominalism as opposed to Realistic Platonism).
3. Be wise, O Ráma; and do not think like the ignorant; but consider well all that I tell you;—there is no second moon in the sky, but it appears so only by deception of our optical visions.