47. It is by our constant reflection upon our consciousness only, that it becomes possible for us to <attain> the great object of our consummation—_Siddhi_; and the attainment of the perfection of our souls; we have nothing more to desire or grieve at nor any fear of falling into error. 48. It is possible by your own endeavour, and without the help of any person or thing, to attain to thy perfection; and therefore I see no better means for you to this than the thought of your unegoism. 49. Now Ráma, this is the abstract of the whole doctrine, that you forget your _ego_ and _tu_, and extend the sphere of our soul all over the universe, and behold them all in yourself. Remain quite calm and quiet and without any sorrow, and exempt from all acts and pursuits of the frail and false world, and think the soul as one whole and not a part of the universe. (_Samashti_ and not _Vyashta_). CHAPTER V. NARRATIVE OF A VIDYÁDHARA AND HIS QUERIES. Argument.—Vasishtha relates the tale spoken to him by Bhusunda, and efficacy of divine knowledge in dispassionate souls and not in ungoverned minds. Vasishtha continued:—The sensible man who employs himself in his inquiry after truth, after controlling his nature, and restraining his organs of sense from their objects, becomes successful in them at last. 2. But the man of perverted understanding, that has no command over his own nature, finds it as impossible for him to gain any good or better state, as it is in vain to expect to obtain any oil from pressing the sands. 3. A little instruction even is as impressive in the pure mind, as a drop of oil sticks to the clean linen; but no education has any effect on the hard heart of fools, as the most brilliant pearl makes no impression in the gritty glass mirror. (It casts but a shadow which never lasts). 4. I will here cite an instance to this purport, from an old anecdote related to me by the aged Bhusunda in by gone days; when I was living with him on the top of Sumeru mountain. (This proves the longevity of the Aryans in the ancient homestead beyond the Altain chain). 5. I had once in times of old, mooted this question among other things to the time worn Bhusunda, when he was dwelling in his solitary retreat in one of the caves of Meru, saying:— 6. O long living seer, do you remember to have ever seen, any such person of infatuated understanding, who was unconscious of himself and ignorant of his own soul? (The _mugdha_ or infatuated is explained as one of ungoverned mind and senses and employed in vain labour and toil). 7. Bhusunda replied:—Yes, there lived a Vidyádhara of old, on the top of the mountain on the horizon; who was greatly distressed with incessant toil, and yet anxious for his longevity (by performance of his devotion for prolongation of life).