53. The knowledge of God, that you have gained from the vedas, is sheer ignorance, and resembles the false notion of the world, that is born blind on earth. Trample over that knowledge, and do not fall into its errors; but know God in spirit, and by your _nirvána_-extinction into it, be exempt from future births and transmigrations. CHAPTER XLIII. ON THE INFINITE EXTENSION OF BRAHMA. Argument:—The mind likened to the fairy land, full with the world of its ignorance; and these being rubbed out from it, there remains but an infinite expanse of the essence of one Brahma only. Vasishtha continued:—The internal sense of egoism and the outward perception of the world, vanishes into unreality upon right inspection of them; and then truth of self-consciousness appears even to the dull headed after removal of their dulness. 2. He who is freed from the fever of ignorance, and whose soul is cooled by the draught of good understanding, is known by the indication, that they bear no further thirst for worldly enjoyments. 3. It is useless to use many words by way of logomachy, when the knowledge of one’s unegoism only, is enough to lead him to the _nirvána_-extinction of himself. 4. As waking men do not relish the pleasure of things seen in their dream, so wise people feel no zest either for themselves or the world, which they know to be as erroneous as the sight in their sleep. 5. As one sees the chimera of a magic city in a forest, and filled with the families of Yakshas all about; so doth the living soul, look upon this world and all its contents. 6. As the deluded soul sees the Yakshas and their place of abode, as realities and stable in their nature; so it believes its egoism or personality as a reality, and the unreal world as a substantiality. 7. As the phantoms of Yakshas are seen with their false shapes in the open desert, so we see all these creatures in the fourteen worlds around us. 8. He who knows himself as nothing, and the knowledge of his ego a mere error; finds his phantasm of Yaksha to be no such thing in reality; and that of his mind melts into the predicament of his intellect (_i.e._ both of them to be the one and same thing). 9. Be you as quiet in your mind, as you are sitting still before us; by relinquishing all your fears and fancies, and renouncing all your givings and takings (to and from all persons), together with the suppression of all your desires. 10. The visible phenomenon is neither _in esse_ nor _in posse_, and the whole extent of the objective world, is identic with the subjective spirit of God; or if it be impossible for the subjective reality to become the objective unreality, say then how the objective could come to being or exist.