OR THE LATTER HALF OR SUPPLEMENT TO THE NIRVÁNA PRAKARANA. CHAPTER I. ON UNINTENTIONAL ACTS AND ACTIONS. Argument:—The manner how the liberated should conduct themselves in life, with renunciation of their egoism and selfish desires. Ráma rejoined:—The renunciation of the notion of one’s personality or egoism in his own person, being attended by its attendant evil of inertness and inactivity (lit. want of acts), it naturally brings on a premature decay and decline, and the eventual falling off of the body in a short time: how then is it possible sir, for an indifferent person of this kind, to practice his actions and discharge the active duties of life (as you preached in your last lecture)? 2. Vasishtha replied:—It is possible Ráma, for the living person to resign his false ideas and not for one that is dead and gone (because the life of a man is independent of his notions; while the notions are dependant on his life). Hear me now to expound this truth, and it will greatly please your ears: (lit. it will be an ornament to your ears). 3. The idea of one’s egoism (or his personality in own person), is said to be an idealism by idealists; but it is the conception of the signification of the word air or vacuity (which is the essence of the Deity), that is represented as the repudiation of that erroneous notion. 4. The idealists represent the sense of all substances, as a creation of the imagination, while it is the idea of a pure vacuum, which they say to be the resignation of this erroneous conception. (The vacuistic Vasishtha treats here in length of the nullity of all substances, and the eternity of all pervading vacuum, and establishes the doctrine of the nothingness of the world and its God). 5. The idea of any thing in the world as something in reality, is said to be mere imaginary by the best and wisest of men; but the belief of all things as an empty nothing, displaces the error of thought from the mind. Since all things are reduced to and return to nothing, it is this alone which is the ever lasting something. (_Ullum est nullum, et nullum est ullum_). 6. Know thy remembrance of anything, is thy imagination of it only, and its forgetfulness alone is good for thee; therefore try to blot out all thy former impressions from thy mind, as if they were never impressed on it. 7. Efface from thy mind the memory of all thou hast felt or unfelt (_i.e._ fancied), and remain silent and secluded like a block after thy forgetfulness of all things whatsoever.