20. They resemble the moving hills on the shore to one passing in a boat, without any actual movement in them; or liken the hobgoblins appearing to an unsound mind. Such is the appearance of the world without any seed or source or origin of its own. 21. It is as the impression of a tale in the mind, or the sight of a chain of pearls in the sky, or taking a bracelet for its gold or a wave for the water. (_i.e._ Taking the appearance for its _cause_, or the phenomena for the noumena). 22. Or as the blueness of the sky is always apparent to sight without its reality, and evercharming to behold without the existence of any colour in it. 23. Thus whatever unreal wonders always appear to us in our dreams or in the sky, they are but the resemblances of a fire in a picture, which seems to be burning without having any fire in it. 24. The word “jagat” or _passing_, is appropriately applied to the transitory world, which passes like the sea with its heaving waves, appearing as a chain of lotus flowers in dancing. 25. It is (as false) as one’s imagination of a body of waters at a spot, from the sound of the ruddy geese (that live by rivers); and (as useless) as a withered forest in autumn, when the leaves and fruits fall off, and yield neither shade nor luscious nutriment, (to the traveller). 26. It is full with delirious cravings as of men at the point of death, and as dark as caverns in the mountains. Hence the efforts of men are but acts of their phrensy. 27. It is better to dwell in the clear sky of the autumnal (atmosphere of) philosophy, after subsidence of the frost of ignorance, than to view at this world, which is no more than an image at a post or a picture upon the wall. 28. Know all sensible and insensible things to be made of dust (to be reduced to dust again). Next follows the book on Existence. 29. It contains three thousand stanzas full of explanations and narratives, showing the existence of the world to be a form (or development) of the essence of the _Ego_ (in a subjective light). 30. It treats of the manner in which the spectator (_Ego_) is manifest as the spectacle (_non-ego_), and how the ten-sided sphere of the arbour of the world is manifest both as the subjective and objective (at the same time). 31. It has thus arrived at its development which is said to be everlasting. Next follows the book on quietude consisting of five thousand stanzas. 32. The fifth is styled the book on holiness, containing a series of excellent lectures, and shewing the erroneous conception of the world, as I, thou and he (as distinct existences). 33. It is the suppression of this error, which forms the subject of this book; and the hearing of the chapter on quietude, serves to put an end to our transmigration in this world. 34. After suppression of the train of errors, there still remain slight vestiges of it to a hundredth part, as the dispersed troops in a picture afford us some faint idea of them.