22. As fluidity is inherent in water, and motion in air, so is egoism innate in the subjective knower, and objectively connate with the known world. (This is said of the intelligent or animated soul, and not of the supreme soul, which is both the subject and object in itself).
23. The more doth the knowledge of a man, increase in its verity, the clearer does the knowing man come to find, that his very knowledge of the known objects, is the display of Divine Omniscience itself. But should he come to know his egoism or subjectivity, owing to his vitality and activity; and conceive the Idison or objectivity of all others (beside himself); in this case the learned or knowing man is no better than an Egoist, and knowing the Living God or Jíva Brahmá only.[1]
24. In as much as the intelligent soul (jíva), derives its pleasure from its knowledge of objects; in like manner is it identified with the knowledge, of its sameness with or difference from that object. (i.e. It is according to the thought or belief of the thinker, that he is identified or differentiated from the object thought of).
25. Living, knowing and the knowledge of things, are properties of the animated or concrete soul—the jíva: but there is no difference of these in the discrete, or Universal and intellectual soul (which is one in all).
26. As there is no difference between the intelligent and the living soul (jíva), so there is no diversity between the intelligent soul and Siva (Ziv or Jove), the Lord of animated nature who is the undivided whole.
27. Know the all quiescent, and the unborn One, who is without beginning, middle and end; who is self manifest and felicity itself; and who is inconceivable and beyond all assignable property or quality. He is all quiescent, and all verbal and ocular indications of him are entirely false. Yet for the sake of our comprehension, he is represented as the Holy one, on or om.
CHAPTER LVIII.
Legend of Suraghu; and Admonition of Mándavya.
Argument. Self-dejectedness of Suraghu; and Mándavya’s Admonitions to him.
Vasishtha said:—Hear me relate to you Ráma, an old legend, in illustration of this subject; and it is the account of the Kiráta Chief Suraghu, which is marvelous in its nature.
2. There is a tract of land in the regions on the north, which was hoary as a heap of camphor with its snowfalls, and which seemed to smile as the clear night, under the moon-beams of the bright fortnight.