14. The two Lílás continued in company with the king, to relate with delight their respective adventures, and the wisdom they had gathered thereby. 15. It was thus by grace of the genius of wisdom and their own experience, that this king Padma and his two queens, obtained their prosperity equal to that of the three worlds. 16. The king, who was fraught with the wisdom imparted to him by the goddess; continued to rule over his kingdom for thousands of years, in company with his consorts. 17. They reigned on earth, in their state of living liberation for myriads of years; and then receiving the perfect knowledge of the holy Siddhas, they became wholly liberated after their deaths. 18. The happy pair having reigned jointly, over their delightful realm of ever increasing population, and which was graced by learned men and righteous people, knowing their own rights and duties of doing good to all mankind, became freed from the burden of their state affairs for ever. CHAPTER LX. ON DURATION AND TIME AND THOUGHTS OF THE MIND. Argument. The reason of introducing the two Lílás in the tale. The one as the counterpart of the other. Vasishtha said:—I have related to you this tale, prince! for removing your error of the phenomenal world. Mind this tale of Lílá, and renounce your misconception of the gross material world. 2. The substantiality of phenomena is a _nil_ by itself, and requires no pains to invalidate it. It is hard to disprove a reality; but there is no difficulty in effacing a falsehood from the mind. 3. True knowledge consists in viewing the visibles as void, and knowing the one vacuum as the sole unity and real entity; one loses himself at last in this infinite vacuity. (Vasishtha was a _súnya vádi_ or vacuist, which Sankaráchárya was at the pains to refute in his Dig-vijaya). 4. When the self-born Brahmá created the world from nothing, and without the aid of any material or elementary body; it is plain that there was an eternal void, and all these are but manifestations of the vacuous soul. (The _Teom_ and _Beom_ of Genesis, corresponding with _Tama_ and _Vyom_ of the Veda, were the origin of creation). 5. The same creative soul, has spread the seeds of its consciousness in the stream of creation, and these produce the images as they incessantly appear to us, unless we take the pains to repress them. 6. The appearance of the world, is but a perspective of the sphere of divine intellect; and contained in the small space of human intellect within the soul; as in a transparent particle of sand. 7. Such being the case, say what is the essence of this erroneous conception, and what may be our desires of reliance in it, and what can be the meaning either of destiny or necessity? (The predestination and chance, to which the Fatalists ascribe the origination of the universe).