CHAPTER VIII.
Description of the Temple of Illusion.
Argument:—Destruction of the arbor of the World by the fire of reason, and description of the fabric of the world as the mansion of Delusion—Máyá-mandapa.
Bhusunda continued and said:—Now Vidyádhara! You have heard, how the mundane arbor comprises the earth with her mountains and cavern abodes, and stretches to all sides and touches the skies, bearing all living being continually moving and living upon it (i.e. its produce).
2. Such is the mundane tree, growing out of the seed of egoism; but this seed being roasted by the fire of reason, ceases to sprout forth anymore (i.e. into new life in future births).
3. The visibles are not existent, nor is I or thou (i.e. the subjective or objective) ever a positive reality, and this fallacy of their positivity is wholly burnt away by the knowledge of tajjnána or their identity with God (i.e. in the extinction of all distinctive knowledge in the entity of the sole unity).
4. As it is the thought of I and thou that begets the idea of egoism and tuism, which becomes the seed of the world; so it is the thought of non-ego et tu, that removes the idea of egoism and tuism, and this is the true and best knowledge of God.
5. Think of the inexistence of the world before its creations, and say where was then this knowledge of egoism and tuism, or this delusion of the unity or duality.
6. Those who strive diligently to get rid of their desires altogether, according to the instructions of their preceptors (as given before); verily they become successful in obtaining the supreme state (of the knowledge and presence of God).
7. As the confectioner becomes skilful in his profession, by his learning and practice of the art of confectionary; so the inquirer after truth becomes successful by constant application to it and by no other means. (So also doth the yogi thrive in his yoga, by and under the direction of his spiritual guide).
8. Know the world to be the wonderful phenomenon of the intellect, and it does not exist in the outer space as it appears to the naked eye, but in the inner mind (which bears the prototype of the world).