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).
CHAPTER XVI.
Extinction of Vidyádhara (Continued).
Argument:—Entrancement of the Vidyádhara at the end of the Discourse in favour of Non-egoism.
Bhusunda continued:—As I was lecturing in this manner, the chief of the vidyádharas became dull in the consciousness (i.e. unconscious of himself), and fell into the trance of samádhi—anaesthesia.
2. And notwithstanding my repeated attempts, to awaken him from that state (of insensibility); he did not open his eyes to the sight lying before him, but was wholly absorbed in his nirvána-extinction.
3. He attained the supreme and ultimate state, and became enlightened in his soul (by what I had instructed him); and made no other further attempt to know what he sought. (The attempts to know God, besides sravana or attending to the lectures of the guru, are reflection, meditation etc.).