y" PRINCETON, N. J. ^ Di'vision. Section §\x$U'$ WdmU ^mt^^ THE I'JLn^rOH^D^SI. A HAND BOOK OF HINDU PANTHEISM. THE PANGHADASf, TRANSLATED WITH COPIOUS ANNOTATIONS BY NANDALAL DHOLE, lms-, Translator of the " Vedantasara." y CALCUTTA : HEERALAL DHOLE, 127, MUSJIDBAREE STREET. 1886. All rights reserved ] [ Price lis, 7/8. i n M c m r i a m , TO THE SACRED MEMORY OF A SAINTED FATHER, 10 WHo^r THE TRANSLATION OE THESE PAGES HAD LONG BEEX A LABOR OF LOVE, THIS VOLUME IS REVERENTIALLY INSCRIBED BV THE PUBLISHER, PREFACE. For one so deservedly reputed, as the author of the Panohadasi, which holds a high place in the realm of Vedantic Philosophy, it is but proper, that a short notice of his life and writings should go along with its English version. But in the matter of biography, there never was a time, nor is it even now the case — when any attention was paid to it. India boasts of a literature which is unique ; every department of learning bears the stamp of genius, originality, deep research and profound and sublime thoughts. Uufortunately the lives that were spentjn thus enriching the Sanskrit, and opening up a world of new ideas, and nevv philosophies, were allowed, to drop in time, into the gulf of eternity, without leaving any trace of their struggles and sufferings, their joys and pleasures beyond the simple fact that they lived and died. Suppression of self or egoism was a religious prin- ciple with them ; and this may to a certain extent account for the lack of authentic records of the lives of our great men and good. And, if to this be added, the certain fact, that they lived quite unostentatiously, with very slender means, barely enough to satisfy the simple wants of the flesh (already reduced to starvation limits); without that artifical halo, which encircles the mushroom authors of the day : it will be evident that the incident ii PREFA CE. of su^li lives as theirs would neither be intaresting nor profitable. We had no press that could puff, in those da}^-^ ; the art of printing was yet in the womb of dis- tant futurity ; the renown ol: a scholar was confined in the narrow circle of his nativity, where a solitary student would be found ens^aGred in receivincj and he in i nparti:i'j-, instruction to them. His pupils, gradually spread his fame, and worth ; for after finisliing their course, they turn iuto new pastures a:-id set themselves up as professors. In this way, the learned scholar draws pupils from remote places ; who copies the teacher's manuscripts and are taught iu them. Under circum- stances so repressive and trying, it is a matter of con- gratulation, that what is yet left us, is a standing monument, imperishable like time itself, and undying lilvc glory. With the paucity of materials for a suitable biography, so much of fiction has been transplanted on it that we had one time thought of giving up the idea ; but recollecting that a blind uncle is better than none, we begin our task, Madhava, Madhavaryn, Madhvacharya, and Madha- vamatya were the namas by which Vidyaran JSwami used to pass prior to his turning into a recluse. He was born in the fourteenth century of the Christian era at Golconda. It appears that Vijayanagar was the capital of Bukka I Avhose family priest and minister our author was. Very little is known of his early life. His parents as may naturally be expected from their connection with the reigning family, were in affluent PREFACE. iii circumstances and very liighly respected. His father was, as lis himself speaks of him in his commentary on Parasar's Law Book " Narvan of £pood renown," and mother — Sreemiitty. II;3 liad two more brothers, called Sayan (the g-i'eat Commentator of the llii^ Veda) and Somanath. , Tliey belonged to the Bhar idvvaj Gotra and Bodhvayani Shakha of the Black Yajni* Veda. He wrote many woi-ks, all of which attest his le?irning and erudition. Next to Sankaracliarya, he is everywhere recognised as an authority on the doctrine of Non-du- ality, He wr.)te on me:licine, gi'ammar, Jyotish, astro, logy, b3s:d33 writing comneiitariLvs on the four Vedas known by the name of Madhavaprokash ; commentaries on the Brahma Mimansa or Adhikaran Mala; comment- ary on Parasar's Law Book ; Anumitiprakash ; Brahma Gita or a critical analysis of the doctrine of non- duality based on the Sruti, and a review of Madhava, llamanuj and Sankar's views. Here also he has added his com- mentary for elucidating the text and called Frakashika; Jivanmuktiviveka ; Drigdrishvaviveka and the gloss of Apocrokshyxnumiti. His Sctrv cedar shctn Socngrahct treats of fifteen systems as follow ; — ■ 1) Charvaka-darshana, (2) Baudha-darshana ; (3) Arhata-darshana ; (4> E^aaia- nuj-darshana ; (5) Puranprajna ; (6) IS akulis-pasupat ; (7) Shaiva ; (8) Pratyabhijna ; (9; Raseshavar ; (10) Aulik ; (11) Akshapada ; (12) Jaimini ; (13) Panini; (14) Sankhya ; and (15) Patinjal. Among his minor works are Jaiminya Ny ay mala, Acharmadhavoi and Sankardighijaya. ir PREFACE, It is neither profitable nor interesting to enter into details about the various anecdotes current about Madhava*s supernatural gifts, Eor instance, it is said, that with a view of propitiating the Gayatri Devi he had collected several learned Brahmans frora various parts of the country, and on the auspicious occasion regularly commenced the Gay atrip urashcharana, but he was un- successful in meeting her. This aroused his indifference to worldly enjoyments and he turned into a recluse* Then Gaytri insisted upon him to ask for a boon, and Madhava requested her to cause a shower of gold in the Karnatic, so that every one may become rich. This was actually fulfilled, Later in life he settled himself in the Sringeri Math founded by Sankaracharya of which he became the reputed head. Here his last work Panchadasi was written, but as he did not live long to finish it, the work was left to his Guru Bharatitirtha, who wrote the latter nine books and thus completed the fifteen books at which the Panchadasi is made, ♦ N. D. * And so it did happen that with this short Biographical Sketok of the author the English translator of the Panchadasi has paid his tribute of Nature. He died in his 47th year on the 14th March 188f at 5-30 A. M. H. D. THE PANCHADASI. SECTION I. Salutations be to my Guru Sree Shankaranauda who is non- different from the Supreme Self and who is the chief resort for the destruction of infatuity and its attendant evils derived from conceit and egoity, leading to ineffable misery every being acting under the influence of free will, like to those fearful animals the dog, crocodile and others living in water. 2. Love and reverence to the said Guru will produce a pure heart, and enable the individual to distinguish the Real from the non-real objective world together with the elements of which it is made. This I proceed to consider. 3. To establish the identity or oneness of the Everlasting Intelligence and Bliss— Parabrahma— with the Individuated Self, it is necessary that the latter must also have the same everlasting intelligence and bliss. With this view, the non- difference of knowledge as helps the individual in the cognition of several objects is being cited here. We distinguish a thing by its name, for instance a golden earring and a golden bangle are equally derived from gold, the difference in their shape deter- mines their individuality. 2 PANCHADASI. 4. And if this be Omitted, the remaining gold is one In both, yet each has its name. In the same way, the Individual Spirit is one with the Universal:— the difference consists in their associates, which if left out, there remains only one consciousness. Hence the individual state being one of everlasting intelligence, it is one with the Absolute. But this requires proof and for such a purpose it is necessary, in the first instance, to establish consciousness as one and if that can be done, then it is eternal and true, for what is always one, is eternal. 5. There are three states of consciousness (a) waking, (h) dreaming, and (c) dreamless slumber. The first is defined as that condition when consciousness takes hold of a subject by the instrumentality of ihe senses. In the consciousness of the wakeful state are floating sound, touch, make, taste and smell- ether, air, fire, water and earth— ('^. e.) multiform subjects. What floats, is an object of cognition, subject &c. and that in which it floats is consciousness. The respective consciousnesses 'which enable us to cognise an object by touch, sound &;c. may appear different and multiform, but such difference and diver- sity exist only in the subject or object which consciousness covers— while consciousness is one and alone; and that difference in the subject or object is easily recognisable by the individual characteristics or features present in it. 6. For instance, a cow and horse are different from one another, a pitcher is also a separate object from a cloth ; hence for variety, all objects are different from similar other objects and for oneness consciousness whether as regards sound, touch, sight or in any other condition is non-different. In short the condition which enables an individual to form an idea of an object by touch or sight, or by its sound, has reference to one and the same consciousness, and what appear? to us different I'z^^., sound quite distinct from touch, is due to the diversity of the objects. Therefore, the consciousness present in the waking PANCHADASL ' 3 condition is one, but the subject or object of such consciousness is several, and for this multiformness we are apt to mistake the one and irapartite consciousness as several, but if we can shake offsuch difference-creating-a-mistake then consciousness appears as one. 7. This intelligence is the Atma (Self) and for his being the receptacle of supreme felicity, he is full of bliss. If from extreme misery one is disgusted with his self, yet it cannot be said that self is not an object of love, for no one desires that he may be miserable, or that he may die ; on the contrary every one desires that he may live long, and that he may enjoy happiness. This proves the self to be the center of affection. 8. The affection for a son, or towards a friend is all for self, if it were otherwise, then we would have felt equally for an ascetic. But love for self is not actuated by any consideration in the way as it influences our connection in regard to a friend — for it is quite possible, and it happens so, for a rupture to take place with a son ; but this is neither possible nor does it* ever occur in the case of an individual's love for self. Hence the principle of individuality or self is blissfulness. 9. The individual spirit or self, having thus been shewn by the foregoing demonstrations to be eternal, intelligence, and full of bliss is expressed by the word Ttuam ("Thou) ; the Parabrahma, Universal Spirit or Supreme Brahma as expressed by the word Tat (That> is eternal intelligence and bliss (this is self evident.) Hence their non-difference is the object which is explained in the Vedanta. This will subsequently be pointed out. 10. Having thus established the Atma to be full of bliss it remains to be seen whether or not, happiness is manifested always. If it is not manifested, then Self cannot be the seat of supreme felicity ; for unless an object appear beautiful, it can- not excite our love ; moreover, even if it is manifested. Self can- not be styled to be the seat of happiness, for naturally ^fter 4 PANCHADASL having derived happiness, there is no inclination for finding out its cause, hence where is the possibility of attaching felicity to him ? And as after haviug tasted such supreme and ineffable happiness, there is no more hankering left for the gratification of worldly desires, therefore love for self owes it origin to no other second principle for which it is said, the semblance of bliss attached to the Atma is both manifested and its reverse. 12. As in an assembly of boys recanting the Vedas the voice of no one boy can be singled out plainly, though it is audible, hence it can be said to be audible and inaudible at the same time, similarly for an impediment the manifestibility of Self being full of bliss and its opposite condition are present at the same time. 13. The nature of the impediment which prevents the mani- festibility of the supreme happiness of the Atma, though always present, is now being declared. That which is eternally pre- sent, but which appears to be non-eternal is called an impediment, or obstacle. In this way, the supreme felicity of the Atma is ever present but from being blinded by the poison of worldly desires, such felicity appears to be impermanent and ill defined, a result of what is called an obstacle, which prevents its manifestiblity, though it is ever present. 14j. What is the cause of obstacle ? As in the foregoing example of an assemblage of boys, the cause of the obstacle which prevents the voice of a single -boy being heard is the combining of several voices loudly recanting, so in the prese it instance the cause of the obstacle which prevents the manifesti- bility of the supreme felicity of the Atma is Avidya which has neither a beginning nor end and is indescribable. 15. This Avidya owes its origin to Prakriti Prakriti is the shadow of the Supreme Brahma with the three attributes of Satiua, Raja, and Tamas, it is subtle. It is of two kinds. Mdya (Illusion) and Avidya (Ignorance.) PANCHADASI. 5 16. Though equally derived from Prakriti their constitu- tion differs ; for Maya is made of the pure Sativa. The reflection of intelligence in Maya after haviog subdued it, is called the omniscient, Iswara (the Lord.) 17. The reflection of intelligence in Avldya and entirely subservient to it is called the Jiva (Life soul) ; purity or insentiency of Ignorance and its varying shades determine the constitution of a Deva, man, cow, horse, &;c. It is likewise called the causebody ; and one having a conceit for this cause- body is called Prdjna. 18. Now to ascertain the Astral body {linga sharira) the five elements require to be considered. From the aforesaid Prakriti (Matter") abounding in (Tamas) darkness, by the com- mand of Iswara (Lord) were derived first ether, next air, fire water and earth for the enjoyment o^ Prdjna and others. 19. [Prakriti] Matter has been shown to possess the three properties, Sativa, Raja, Tamas, hence the elements which are derived from it, must also have them in common — for • [the qualities of a causebody are transmitted to its products.] From the satwavic particle of each of the five elements are derived in a consecutive order the several senses viz. from the good particles of ether, —the ear, from air, — 'the skin, from fire, — eye, from water, — tongue, and from earth, — nose. 20. From the collective totality of goodness of the five ele- ments is derived the internal organ {antakarana) which for a difference of its formation is divided into Manas (Mind) and Boodhi (Intellect) the first is characterised by doubts and the second by certitude. 21. From the intermediate meddlesome or active (Raja) quality present in each of the five elements, are derived in a serial order, speech and the five organs of action. That is to say ether is the cause of the organ of speech, air — the hands, fire — the feet, water — the amis, and earth — the genitals. 6 PAXCHADASI. 22. The collective totality of the same Raja as present in all the five elements is the progenitor of Prdna (vital air) which for a variety of function is divided into (a.) 'Prana' the air situated at the tip of the nose. (b.) 'Apnaa' the air residing in the anus. (c.) 'Samana' which helps the digestion of food. (d.) 'Udana' situated in the throat. (e.) * Vyana' which resides in all parts of the body. 23. The five senses, five organs of action, five vital airs, the mind and intellect constitute the seventeen character- istics of the subtle body otherwise called Linga sharira. Hence to determine it, the foregoing explanation concerning the origin of ether &c., was necessar3\ 24. Prajna associated with the impure goodness abound- ing in ignorance, for the conceit that he is the subtle Astral body is called Taijas ; and Iswara associated with the pure goodness abounding in illusion for a similar conceit is called Hiranyagarbha. Here the conceit in the subtlebody being identical in both, their actual difference consists in this: — that Taijas is the distributive segregate, and Isioara, collective totality of all Astral bodies. That is to say Iswara or Lord has conceit that he is the collective totality of all Astral bodies while Taijas has a conceit for his individual subtle body only. 25. This Hiranyagarbha knows that he is non-different and inseparable from all collective subtle bodies with which he is associated. Hence he is called a collective totality. In the same way from want of knowledge Taijas is a distributive segregate. 26. Having thus dealt with the subtle Astral body and its associates Taijas, Prajna and Hiranyagarbha and Iswara, the origin of the gross physical body is now being considered. With this object quintuplication is to be explained. Jsiuara rANCHADASL 7 with a view of providing adequate food and drink for Prajna and other beings and their place of enjoyment, and for the production of the four varieties of gross bodies, viviparous, oviparous, earthy and germinating, divided each of the five elements, ether and the rest, in the following wise : — 27. He divided each element into two equal parts, took the first half of each, divided it into four parts, and added to it, (one eighth), each first portion of the other elements. 28. From this quintuplication of the elements has been produced the Brahma's &gg, and the fourteen abodes from Bhur to Fatal &c., together with all the enjoyable things and the necessary bodies capable of enjoying them.* Hiranya- garbha for the conceit that he is present universally in the col- lective totality of all gross physical bodies is called Vaiswanara, or Virat [ for he manifests in divers forms ] Taijas for its pre- sence in the distributive segregate of individual gross physical body and for the conceit that he is a Deva, man, cow, horse &c. is designated Visiva. 29. Now the unspiritual and (ignorant) of these Devas and men for enjoying happiness and suffering woe, in this state of existence have recourse to actions which again lead to future rebirths for similar enjoyment and suffering in the proportion of their merits and demerits. Thus being hurled into continual rebirths, they are debarred from ever enjoying true felicity. 80. As in the instance of an insect falling into a whirlpool, * " From the said fractional combination of the elements have likewise been evolved, one above the other, the several abodes desig- nated as Bhur, Bhuvar, Swar, Mahar, Janas, and Satya ; and one below the other the nether spheres severally called Atala, Yitala, Sutala, Rasatala, Talatala, Mahatala, and Patala, together with Brahma's egg, the four physical (gross) bodies with their adequf^te food-grains and drink." — Vedantasara> 8 PANCHADASI. pass from one whirlpool to another in an attempt to extricate failing which, it is prevented from attaining to happiness. 31. As the same insect for previous good actions from the kind hearted interference of an individual is rescued from the whirlpool and deposited under the shade of a tree on the river bank to enjoy happiness. 82. So these ignorant and upspiritually inclined Devas and men for previous good actions of a prior existence, having received instruction from a teacher, devoted to Brahma, come to differentiate the Atma from the five sheaths Annamaya &c., and attain to supreme felicity [i.e.) emancipation. 33. What are the five sheaths ? They are the Annamaya, Pranamaya, Manomaya and Anandamaya. They cover the Atina like a sheath, hence they are designated hosha (sheaths.) As the silk-worm after having woven its sac becomes confined and is subjected to much inconvenience, so these five-sheaths cover the Atma, render him forgetful of his real nature and hurl him into a relationship with the external world. 34. Now for an examination of these sheaths. The result- ing product of quintuplication of the elements is the physical body. This is designated the Annamayakosh or the foodful covering. The subtle Astral body having within it the five organs of action developed from the active Raja, together with five vital airs constitute what is called the Life-sheath (Pranamayakosh. ) 35. The five organs of sense (eye, hearing &c.,) the result- ing product of the satwavic quality with the Mind (Manas) which is full of doubts represent the Mental sheath. But in connection with the Spiritual Intelligence — the faculty of certi- tude — (Boodhi) the five senses form the cognitional sheath. 36. Ignorance (Avidya) which has been described as the causebody has a particle of satwavic or good quality, which is impure ; this with its inherent tendency for delights, pleasures, PAXCHADASI. "^ love and affection kc, is termed the {Anandamayakoah.) 'Bliss- ful sheath' in other words the Atnia for his conceit in each cf these five sheaths receives a separate appellation, that is to say in connection with food, foodful ; life .sheathj vital ; with knowledge, cognitional ; and bliss, blissful. \. " ^ 87. The Supreme J. ^77ia is to be differentiate from the five sheaths for which He has a predilection or conceit by the methods of Anvaya and Vytireka. If by the discriminating powers of intelligence, one's own Atma be disintegrated or separated and rendered distinct from the five sheaths, then is discovered his condition of everlasting intelligence and bliss, consequently the condition of the finite as represented by the Jiva is annihilated and he merges into the indication of Brahma, with which he is one. 38. In the dreaming state, consciousness belonging to the gross physical body — the receptacle of food— (hence foodful) is absent, but the Atma is not wanting in manifestibility. » He is present as a witness even here and such a condition is V termed 'Anvaya' or connection as cause and effect. [The oft quoted example of "I knew nothing then" is a trite example. Here the phrase signifies that all consciousness is at an end, but then the knowledge of such a condition is itself an experience of a certain amount of consciousness, other- wise for one to say on waking that he knew nothing while asleep will be impossible. Now this signifies that the mind in its ordinary state is a double combination of Atma i^lus mind, we are so much in the enjoyment of this twin medley, that its least disturbance as in fits, or trance where the mind sleeps, or in the dreaming condition when the mind ceases to receive the reflection of the Atma, — full of intelligence,— we say we know nothing, here the literal condition of the Atma continues as active as ever, it is only the mind that is cut of from the influence of receiving the reflected intelligence which 10 PAI^CIIADASL is its habitual wont. The Atma is a witness of what the mind fails to perceive and such a condition is what is meant by the term just used,] while that other condition in which the active raauifestibility of the Atma continues in the absence of consciousness in the gross physical body [i. e., the con- sciousness of the gross body disappears in spite of the pre- sence of Self] is called ' Vytireka' or dissimilitude. By these two methods the Atma is clearly discernible to be quite a separate thing from the gross physical body, — the foodful sheath. 39. Carrying the same argument to the next stage viz.^ that of dreamless slumber the duality of Self and the subtle Astral body will be clearly established. To be more explicit, we have seen that the Atma is full of manifestibility and is ever so, now in the dreamless slumbering condition, the subtle Astral body is waating in consciousness, such would not happen if it were the Atma, for the consciousness of Self never ceases so long «as life lasts, hence they are twain. Therefore the two methods are simply a process of analysis. The first refers to ihQ Atma, the second to the bod}^ As in the first case, so here too, when •with the absence of consciousness in the subtle Astral body, the consciousness of (Self) is not in any way affected it is his ' Anvaya' ; and when with the illuminating powers of Self, the subtle Astral body loses all consciousness concerning itself, it is Its 'Vytireka.' 40. Thus therefore while the discussion of the five sheaths clearly establishes their difference from the principle Self, the introduction of the consideration of the subtle Astral body is done on purpose, for if the Atma is a distinct entity from the same Astral body, then it follows that the Pranmaya, Manoviaya and the Vljnanmaya sheaths are also quite distinct and sepa- rate. For these sheaths are non-different from the Astral body, from which they differ only in composition and quality, — in the constituent elements of the Satwa, Raja, and Tama FANCHADASI. II qualities inherent in them, for which they have each a sepa- rate name. 41. Now are to'be explained for the purpose of ascertain- ing the non-identity of the cause-body v/ith the Spirit, its Anvaya and Yytireha in the state of the profound meditation fsamadhi) ; for such a consideration the bUssful sheath or the cause-body, though it shakes of its coil of ignorance, yet the tangibility of the Spirit as a witness is of the first, while the continuance of ignorance notwithstanding the presence of the Spirit, is an instance of the second, 42. By the aforesaid two methods of analysis the differen- tiation of the Spirit from the five sheaths and its attainment of the Parabrahma is thus established, as in the plant sacchariim nf)iunja the tender and new fibres covered by the fi^rmer cover- ing of older fibres can plainly be separated mentally by argument and reasoning, so by analysis and synthesis if the Spirit be disintegrated from its five sheaths or coverings, it attains the everlasting blissfulness and truth of the Supreme Brahma, from which it has not even the semblance of dis- similarity. 43. Now this nonduality of the individual Spirit and the Supreme Brahma is indicated by the transcendental phrase (Tat Tvjam Asi) 'Thsit sly t Thou.' Here if the asso- ciates be left out according to the canons of Rhetoric, of abandoning a part, 'That' refers to Parabrahma — consciousness associated with illusion (Maya) — while 'Thou' refers to the indi- vidual consciousness associated with ignorance, if the asso- ciates viz., illusion and ignorance, be abandoned, there remains only consciousness. This is indicated. 44. As a phrase cannot be comprehended unless the several words composing it are rightly interpreted, therefore the words 'That' and 'Thou' are being separately explained. The proximate cause of the universe,— il/^2/^^, abounding in darkness 12 PAirCRADASI. (Tama guna) and its instrumental cause or material agent {Mdyd) Illusion abounding in pure goodness, with the associate Parabrahma is indicated by the word 'That.' 45. The same associate of Illusion (Maya) abounding in impure goodness, full of desires, is indicated by the word 'Thou.' 46. Now if the conflicting portion be left out of the signi- fication after the canons of Rhetoric of abandoning a part* of the indication, for the contradiction it implies, inasmuch as the same Illusion is characterised by the three different properties of pain, pure goodness, and impure goodness, the Impartite (remaining non-conflicting) consciousness is one in the two conditions of Jiva and Brahma, therefore this non-duality is indicated by the phrase. 47. [This is illustrated] : — As in the phrase, 'That Deva- datta is this, 'that' and 'this' refer to the same Devadatta with this difference in time that the first adjective pronoun refers to Devadatta seen in past time and 'this' refers to the present time, but if the contending element in the indication with reference to time past and present conveyed by 'that' and 'this' respectively, be left out, there remains only Devadatta and that is meant by the phrase. 48. So in 'That art Thou' 'That' indicates consciousness asso- ciated with Illusion — Parabrahma, and 'Thou' consciousness associated with Ignorance — Jiva, if the associates Illusion and Ignorance be left out there remains only the Impartite ever- lasting Intelligence and bliss — the Parabrahma. 49. So far then, having established the Parabrahma as * " This term is defined in the Vachaqmtya as " Indication abid- ing in one part of the expressed meaning, whilst another part of it is abandoned. As, for example, in the sentence ' That is this Devadatta,' whilst the meanings expressive of past and present time are abandoned, another portion of the expressed meaning remains and conveys the idea of the one Devadatta."— /aco6'6- Vedanfasara, p, 87. PANCHADASL 41 the indication of 'That' and 'Thou' it remains to be seen \vhether such indication refers to the associated or unassociated condi- tion. For if such indication refers to the associated condition then it reduces it to 'non-being' (asat) and therefore cannot mean the Supreme Brahma which is 'being' (sat). As for the unassociated condition being indicated, it is an impossibility, for neither the eye has seen nor the ear heard it, besides the attribution of signs in the indication will reduce it to the condition of an associate. 50. To such an objection it may be asked whether an associate is present in an unassociated, or described as a sepa- rate entity in an associated body. For what is unassociated cannot be said to have any associate, as such a condition will reduce it to the very reverse of its actuality, then again an associated body means a body with an associate, therefore when it becomes associated it takes up the associate, similarly the body may be associate and its associate the body. Hence it leads to a fallacy in the premises and yields no satisfactory solution. It is called 'unactual defect.' Therefore such erro- neous disquisitions are untenable on both sides. 51. Now, such a fallacy is not confined to the points at issue in the foregoing instance only, but must be admitted in all bodies which have quality, action, caste^ and relation, otherwise such bodies cannot be ascertained. In other words whether a quality resides in a body w^ith qualities, or without them. In the latter case no quality can be present and in the former the 'same unactual defect' is noticeable. Hence it is only necessary to find out the simple presence of a quality in a body and not to analyse it after the above fashion as to whether it is with or without quality, with or without an associate. 52. Therefore to attribute to the Supreme Self any asso- ciate, attribute, indication or relationship is simply the U FANCHADASL product of Ignorance," for Self is simply eternal intelligence and bliss and without any thing else. 53. Thus to ascertain the drift of the real signification of the transcendental phrase after the method of the Vedanta is designated 'hearing about the Parabrahma. And after having ascertained it, continually to consider and reflect on it with the help of the supporting arguments is called ''consideration' (manana.) 54. By the two methods of hearing and consideration when the mind free from all doubts and uncertainties comes to be en-rapi^ovi with the Supreme Self, it is called {Nididhya' Sana,) 'profound contemplation.' 55. When such 'profound contemplation' has been ripened it is called 'meditation' (samadhi.) In such a state when there is no recognition of subject a;nd object, (e. g., the person con- templating is the subject, and the Parabrahma, the object of contemplation) but the mind merges into the object of contemplation, the Supreme Self, and the function of the inter- nal organ is unmoved like the unflickering light of a lamp it is called (NirviJcalpa samadhi) 'contemplation without recognition of subject and object.' 56. In such a condition though the individual has no actual knowledge, yet on rising from his meditation he remembers that he was dwelling on the Brahma. Hence it is quite natural to suppose, that then, the mind assumed the shape of the Supreme Self, and unknowingly rested on Him. 57. If it be alleged that during such meditation the will- force is suspended, hence it is quite impossible for the mind to assume the shape of the Brahma and become one with It. For to awaken the function of an organ, exercise of individual effort is needed, without which effort no function is roused. To such a query the answer is, that at the beginning of profound contemplation there was present intense effort, which by PAirCHADASl. 15 ■continual exercise formed into a deep conviction, and this resulted in a continuous flow of the function moulded into the shape of the Brahma. 58. Bhagavan Sree Krishna compares the fixed condition of the mind in medidation to the light issuing from an unflicker- ing lamp, in his discourse with Arjuna (vide Bhagbut Gita 6 Chapt Verse 19.) 59. Such meditation enables an individual to escape the harmaic law which hurls a man to repeated birth and death in this transitory sphere, to reap the fruits of his deeds, good and bad, committed in a previous state of subjective existence ; it destroys both good and bad actions and leads to the growth of that pure religion which helps the individual to the know- ledge of (Brahma) Supreme Self. 60. Since it rains an unceasing torrent of nectar such meditation has been termed by men learned in Yoga the * Religion cloud.' 61. After the destruction of good and evil wishes in an infinite variety of ways and the cumulated products of good and bad actions of previous existences have been uprooted en masse through the instrumentality of such Religion-cloud- meditation, the transcendental phrase becomes clear and free from obstacles, at first, to help the cognition of the Brahma which was hitherto present dimly and subsequently as plainly as a thing is discovered in one's own hand. 62. The imperfect and obscure discovery of Self which follows, after hearing the discourse of an adept teacher, versed in Brahmaic lore, on such phrases as That art Thou &c., helps the destruction of all sins committed knowingly, like a blazing fire. In other words when one has come to know the Brahma, his wishes and actions cease. 63. The precepts of an adept teacher on the aforesaid phrase so helps the knowledge of Self as to render Him visible, 16 PANCIIADAST. then as the sun disperses darkness, so such knowledge destroys Ignorance which is the cause of this material world [and cuts of the chain of consecutive rebirths.] 64. If one attached to the world will follow step by step the means of knowledge herein indicated and by close reasoning and analysis fix them in his mind, he shall then be able to cut of the chain of consecutive rebirths,— soon to attain to the state of ineffable bliss. SECTION II Fkom the Sruti we gather that before the evolution of the objective world, there was present only 'existence' (Sat) — the S3condles3 Reality Brahma — from which all things have been derived, hence an analysis of the several elements is necessary for the cognition of Brahma. For such a purpose, these are now being considered. 2. There are five elements :— ether, air, heat, water, and earth, distinguished by their specific properties of sound, touch, form, taste and smell. Ether and the rest are marked by the properties one, two, three, four and five in a consecutive serial order, ether has only one, the next one p^tts one, that is two, and so on till we find the last having four properties derived from the bases, together with its specific property. 3. To be more explicit, ether has only one property, sound ; air, sound and touch ; heat,— sound, touch and form ; water, — sound, touch, form and taste ; earth, — sound, touch, form, taste and smell. Hence, ether has only the property of communi- cating sound as evidenced in echoing, air besides emitting a peculiar sound in its passage, also communicates a sensation of heat and cold which is touch. In the same way, heat manifests itself by its crackling noise, sensation of warmth and visibility ; water by its peculiar rippling or rushing sound cold feel, white form, and mild taste ; and earth by its sound, hard feel, divers shape, variety of taste, and good or bad smell. This is evident enough. 4. [For the recognition of the said five properties, we have five especial organs of sense, to wit, the ears, skin, eyes, tongue and smell. ] These organs from their separate seats become gradually accustomed to carry on their individual functions, 3 18 PANCHADASL and as they are very subtle, — hence cannot be seen — their pre- sence is manifested by their functions,* by which alone they are conceivable, and they generally take hold of, or cover external objects. 5. Notwithstanding the general tendency of the several ergans of sense, to cover external objects, they do at times take an inward course. For instance, if the external meatus be stopped with a piece of cotton wool, the passage of sound will find no obstruction, but will be distinctly audible, through the medium of the air situated within. In the act of drinking and ^,ting the stomach feels a sensation of cold and warmth in the same way as the skin does ; closing the eyes brings on darkness, and eructations convey taste and smell. 6. Speech, prehension, progression, excretion, and emis- sion are the functions of the five organs of action. (Here again we find, that there are as many actions as there are organs, — an absence of the sixth function is due to the want of an organ to perform it.) Agriculture and trade &c., are carried on by means of the very same active organs, hence naturally they come within the aforesaid category of speech and the rest. 7. Mouth, hands, feet, anus, and the genitals are the five organs of action. 8. The five external organs of sensation, and five organs of action are controlled by the mind which has its seat in the lotus of the heart. It is likewise called the 'internal organ.' (Anthakarana) for its inward action is independent of them. * Tlie Aryan Rishis never mistook the external organs, eyes ikc, for the organs themselves, they are the external appendages merely. The seats of the sensory organs, or centres, are the several ganglia with which each especial nerve is connected and which carry the impres- sions to the seusorium, these are looked upon as the 'internal organ.' PAXCIIADASr. 19 Not so with the external, for which it has to depend entirely upon the senses. 9. The mind ascertains the quality or defect of au object, after it has been covered (taken possession of) by the senses. It has three qualities, the good or pleasant, the active or med- dlesome, and the dark or plainful. They induce changes on it. 10. The changes induced by the good quality are indiffer- ence to earthly pursuits,' forgiveness and large mindedness. Passion, anger, temptation and struggle for worldly bene- fits, &C.J are the products of the active quality. Idleness, error, sleep (lassitude) &c., are due to darkness. 11. From the good quality of the mind arises virtue, from the active are produced the passions, anger &c., which in their turn lead to sin and other bad actions ; from the third or bad are derived sloth, lassitude and sleep, hence an individual under its influence spends his time in doing nothing and keeps himself aloof from virtue and vice. What attaches personality to the individual functions of the several organs in connec- tion with the mind is the agent or instrument.. As in com- mon parlance one who does a thing is known as the doer or subject ( ? ) agent, or instrument, so the internal organ or mind is the agent, for it is the resort of individuality. 12. The objective world can easily be determined to have , derived its origin from the elements, for their specific properties sound and the rest are the attributes of ether and the other ele- ments, thus incontestibly establishing th^ir elementary composi- tion, hence further consideration is not needed. Not so with the organs. Here an analysis based on reason, and the teachings of the Shastras are required to show that they are derived from the same elements. 13. Now there are five organs of sense, five organs of action, both controlled by the mind (which also must be reckoned as an organ, as it helps cognition.) Whatever is known 20 PANCIIADASL by the aid of these organs, reason, and Shastras is indicated by the word 'Edam' (all this) in the phrase '' Sadeva sonya edam," and it means the universe. 14. Before the evolution of 'all this' (universe) there was present one, secondless, existence (Sat) without a name or form. Such is laid down in the Chandogoya Uj^anishad by Udalika. 15. The three expletives 'one,' 'secondless,' and 'Existence' are used to differentiate It, from bodies similar and dissimilar. That is to say, as a tree has its branches, leaves, flowers and fruits differing from each other,— a leaf resembles not a flower, nor does a flower its fruit, nor either, a branch— thus constituting its distinguishing individuality or segregate units, for though the tree is one, yet it has its composite units differ- ent ; and as such a tree is recognised from another of a different class by its family characteristics — a difference in its leaf, flower, fruit, growth, bark and stone, (its family character- istics)— and as it is easily known from other things as stone &c., it has therefore a third characteristic which serves to distin- guish it from bodies dissimilar. (This may be termed contrast.) 16. So in the case of the secondless Reality, no such apprehension needs be entertained as to the presence of the three aforesaid characterising traits. For such a purpose the three expletives (" Edam, Ebam, Aditiam") one, sure, and secondless are prefixed. Thus is non-duality established. 17. Moreover, it must be remembered that, as the Para- brahma is without form, and has no distinguishing individuality as noticed in the instance of the tree and its fruit &c,, you can- not assign any form or name to It, for It existed prior to them. 18. Name and form are indications of creation, hence what existed prior to it cannot have a name ; consequently the Supreme Self which is eternal and formless has no differen- tiating individual trait like the ether. PANCIIADASI. 21 19. If there were two or more existences (^Sat) then to individualise or identify them as separate entities there must exist family distinctions, but as it is secondless and one. It has only one indication and not many, consequently there does not exist another body of Its kind. Virtually then, without the difference of Its associates in name and form, it has no distinguishing trait in Itself, therefore to describe the difference of associates and to admit them as belonging to It, is only conducive of error. 20. Nor can contrast be instituted here. For It is exis- tence, hence contrast or dissimilarity will fix on non-existence (Asat) as dissimilar or different from It. But what is non- existent has no shape, hence the Parabrahma cannot be cleared by contrast. 21. Thus is established the oneness of Parabrahma which is eternal, Intelligence, and bliss without a second ; but to establish it more firmly, a consideration of the arguments ad- duced by the opponents of this doctrine, is now being given.* Some amongst them erroneously assert that before the evolution of this universe there existed (Asat,) 'non-being' and there- fore imply the non-existence of the secondless Reality which is (Sat) 'being' and essentially existent. 22. As a drowned man is bereft of his senses and loses the capacity of expressing himself, but is subject to extreme fear and hence is powerless, so these dissenters lose their senses and become bewildered when hearing the precepts and doc- trines of non-duality and are overtaken by fear. 23. In the state of meditation without recognition of subject and object (worshipped) a certain dread is felt, by those persons who are given to the worship of a personal God, such is asserted by the religious teachers of Gour [Bengal] who have laid it down in their works. 24. Another name for the above variety of meditation is 22 PAXCHADASI. 'untouchable Yoga.' Because the followers of personal worship can never acquire it, in spite of the hardships enjoined for its practice, hence it is untouchable and though there is no cause for fear yet like little children evincing dread when left alone, without any substantial ground for it, these devotees are unreasonably affected by imaginary dread, when actually there is none whatever in it, from the 'untouchable Yoga/ 25. The venerable Sankaracharya looks upon such followers of personal worship, (Madhyamic Buddhists,) — a set of con- troversialists who discard reason and anology from their argu- ments — as totally ignorant of meditation without subject and object, for the cognition of the unthinkable, essentially existent Supreme Self [They are unacquainted with such a meditation in which the person meditating loses his personality and is unconscious of the object of his meditation, the two are blended into one — a non-dual condition.] 26. They [such Buddhists] discard the SrvM either from ' Ignorance, or from want of comprehension, and drawing their inferences from possible cause and effect, they promulgate atheism and deny the existence of Self. 27. (Now the atheistic doctrine of 'non-being' is being criti- cally examined in the way of queries and answers.) Oh ! ye Buddhists ! you assert there was 'non-being' before the objective world was ushered into existence. What do ye mean by it ? How can the meaning of the two words 'was' and 'non-being' be reconciled. 'Was' indicates existence, and 'non-being' non- existence, therefore two opposite conditions. Hence such an expression is full of contradiction. 28. You cannot ascribe darkness to the sun or say he is dark ; to say so will be illogical and untenable, because the sun is the very opposite of darkness — light — this you know surely, and as- light and darkness cannot by any means be looked upon as one or same substance, how can you possibly look upon PANCIIADASI. 23 as one and the same substance what is implied by the contra- dictory epithets Svas' and 'non-being' in your expression " there was non-being in the beginning"? 29. The Vedanta teaches the doctrine that the elements ether and the rest, potentially existed in the Parabrahma, and their separate designation and form are simply the result of Illusion, if you attach a similar signification to your 'non- being' and fancy its existing potentially in the essentially exis- tent Self, through the same Maya, then your 'non-being' is transformed into Self and may you live long for it. 30. If you say, that like your 'non-being' our attribution of name and form to the essentially existent Parabrahma is imaginary, for in It, we do not admit name and form and if such attribution is due to Illusion, then that Illu- sion must rest on something (real,) for an Illusion means a mistake for something real, [as in the familiar example of a snake in a rope] and without some reality resting in the back- ground no error can arise, hence. How can it be possible for your 'non-being' to convey a similar attribution to that of name and form. 31. If you contend that our Vedantic expression in the beginning 'there was existence' is alike faulty, inasmuch as existence is twice implied by the two words 'was' and 'existence* when they are considered separate, and tautological when other- wise, and therefore though " There was nothing" is alike faulty, it is passable. No, ye Buddhists ! do not say so, for repetition of a word is sanctioned by usage : — 32. As doing right, telling a word, holding the ascertained, &c. These words have familiarised repetition to all pupils. The Sridi has likewise adopted the same practice in its mode of instruction when it says, ' Before the evolution of the universe there was existence.' 33. The past teuse in the above passage is used to instruct 24 FANCIIADASL a pupil, accustomed to connect a thing with notions of time. That is to say, in considering the secondless E-eality, though time as a separate entity is absent, yet as the pupils are habi- tuated to time, the past tense is purposely introduced to help their comprehension. Hence the expression cannot lead to the inference of a second thing, in any way militating against the secondless Reality— the Parabrahma. 34. In common practice, with the objective world before you, whatever questions or inferences you gather are possible, not so with what relates to non-dual spirituality. That is to say, when there are many objects, and the knowledge relating to them many, then only questions will arise for solution in a variety of ways, but when the object of knowledge is reduced to number one as happens in the conception of non-duality, no such question or inference will cause an interruption of the subject, for then, that knowledge has assumed the impartite shape or in other words, become so modified and blended with the ' object, that it is one impartite whole. In such a condition (non-dual) questions, and answers, argument and analysis are out of the question, for the knowledge which enables the individual to cover an object for the purpose of framing a question, or deciding an answer for it, has become reduced to one and can- not master any thing else, besides it has become already one with the impartite Parabrahma. 35. To exclude duality from the spiritual Monad or Essence, the Smriti text is cited as authority wherein is mentioned, " Before the world had come into existence there was one, quiet, — because inert, vast, — so as not to be grasped by word or by the mind — unspeakable and unthinkable, nameless, — for it is impossible to portray an accurate description,— indescribable because the eyes and the other organs cannot take hold of It, — something — the antitype of nothing, — essentially existent. It is not fire, for it does not discover material objects, nor are they PANCIIADASL 25 discovered by it. Neither is it darkness, as it enshrouds, nothing, for it is naturally uncovered, all-pervading, and equally present everywhere," [Now the controversy between a Bud- dhist and Non-dualist in reference to the inferences of their sacred writings is being given ; 'you' refer to a Buddhist audi *we,' non-dualist] 86. If you ask, since the earth and its contents have all come into existence, it is very natural to conclude there was a time when they did not exist, yes not even the atoms, for all created objects are equally subject to destruction; But how do we comprehend ether also was then wanting, to avoid falling into the dilemma of admitting twain existences ? 37. Oh ye Buddhists ! If your conception of 'nothing' in that period of the history of the universe when it existed not, implies neither contradiction nor any difficulty, then why do you misap- prehend us, when we say, that in that very same prior condition, there was only present the ONE EXISTENCE. The inference is very natural, for that prior condition is equally present in both the premises, in your 'nothing' and our 'existence.' They simply indicate the extreme — negative and positive poles. In the same way as your negative was present, our positive pre- existed every condition. 38. If you say ether is visible as a separate entity outside the globe in the shape of its atmosphere, so that as regards visibility it is not an inconclusive argument, we may then enquire of you, when and how do you see it without light or darkness ? In the absence of that light or darkness ether is never visible, and both of them cannot exist out of the universe, consequently you never see the ether without it, this you are forced to admit. Besides, ^according to your view, ether is not a really visible body. 39. If you say that according to the Vedanta, the essen- tially existent Parabrahma is also invisible, so here again 4 L26 PANCHADASI. the same difficulty crops up, which is pointed out in the preceding paragraph with regard to the visibility of ether, and the conditions are therefore equal, to such a query we reply that in the state of unconscious meditation without recognition of subject and object, we do conceive the Brahma as a (positive) existence and have no knowledge of non-existence, which by argument and analysis we do away with. 40. If you say, during such meditation, existence is not conceivable, for the separate function of the internal organ is at abeyance, and it cannot cover the Brahma. Our reply is, for discovering the Brahma the presence of Boodhi is not needed. For, It is self illuminated and requires no other extraneous aid for being discovered. Though not a subject of Boodhi (spiritual intelligence) yet it is duly reflected in the consciousness, as a witness, a presence not to be put by, a real existence, and not an unreal 'nothing.' 41. Therefore after the mind has been freed from its subjective modifications of determination and [error, mistake, or] indecision and has attained tranquility, as its associated con- sciousness is manifested in the form of a simple presence, or witness, doing nothing, but in a condition of passivity, so that prior condition when it existed before the objective world had sprung into existence through Matter (Maya) is easily conceiv- able -and implies neither any difficulty nor contradiction. 42. The inherent force residing in the Parabrahma which is essentially existent, and which cannot be differentiated is called Maya. As the consuming flame of fire imparts an idea ©f its force, so the potentiality of the universal force resident in the Supreme Self is plainly' seen in the (creative works) objective material world. 43. (Now this Maya cannot be said to be one with Para- brahma or as something distinct.) As the consuming force of fir'C cannot be said to be fire, so the inherent force of the PAJSrCIIADASI. 27 Supreme Brahma (Maya) is not the same with It, to say so is unreasonable, for, you cannot say " I am my own force" hence the inherent universal force is not the substance itself Then again if you admit it as a separate entity, Can you describe its separate existence ? [It will thus be evident that Maya and Force with which a Madhyamika Buddhist seeks to identify matter and Parabrahma, are two inseparably blended ; we all know force cannot exist without matter as a separate entity, yet to say that it is the same as matter is absurd, hence the contention in the paragraph just asks an opponent of the Vedantic School to describe force as a separate entity. But it may be urged that Parabrahma is force, and, — therefore to introduce the same force either in a separate or analogous form is no less absurd. For what is force, is always so, hence force plus force is equally force ; under such circumstances the mind fails to comprehend the drift of the text. But no such ambiguity Avill remain, if we introduce matter in its undifferentiated condition, — a condition in which the difference between matter and its inherent force is nil, the boundary line so to speak, in which matter losing its grossness, assumes the subtlety of superetherial finis, when no matter is distinguish- able as such; but all is spirit or force ; and such an inference is derived from nature, for the boundary line between the mineral' and vegetable, and between the latter and the animal creation is so gradually bevelled at the edges, that each passes into the other by way of transition. For a long time. Science wa& undecided whether a certain vegetable was the last link in the scale of the animal series or a vegetable, so much do they resemble each other. If such a view be accepted, and it is the one advocated by Kapila — in his Mula Prakrit! — then the difference between Prakriti and Purush on which many have stumbled from ignorance, no longer subsists for all practical purposes, but for syllogistic ends we may go on dabbling cicl' 28 PAFCIIADASI. infinitum. The Vedantist here presents to his antagonist, (a Buddhist) the sharp'point of a sword which cuts both ways, inasmuch as it takes the ground from under his feet and makes the position of the assailant really invincible. Now, Maya is described as a force and it is elsewhere described as the chief factor of the universe, consequently it cannot be anything less than matter. So that we come to the same point whence we started e. g. matter and force. Otherwise the meaning is absurd. And this Maya or matter existed poten- tially in the Parabrahma and by an act of volition was created the objective world with the self-made Maya residing within It. Now such a doctrine is not open to the criticism that God made the world out of nothing, for nothing can create nothing. On the other hand He* created it out of matter which resided within him. If it be asked, since the Parabrahma is a pure spirit how can It have any connection with matter ivhich is antagonistic to It ? We reply, that spirit and force are convertible terms, and we have seen that force cannot exist without matter, hence wherever there is force, there must matter be. It is emphatically laid down that Maya existed in the Parabrahma and it is this Maya which evoloved or creat- ed the universe in a natural order of sequence, by undergoing change impressed upon it, through its force or Parabrahma, Without such changes being wrought upon it through the agency of its spirit or force, the universe and its stellar system could never have sprung up ; change is the law of the universe, change every where and in every moment is the grand centre around which are deposited the nidus of future planets, their sattelites &c., and the gradual, slow but sure dissolution of the present existing ones. In this way there never was * Parabrahma is always neuter, wo have purposely made use of the masculine gender to indicate the creative act, prominently. PANCHADASL 29 a time when the world was non-existent, nor will there ever be a time when such will be the case ; though in truth it may be laid down that this world is not the first of the series ; nor is our human race the first that has been called upon to fill or inhabit it. From close reasoning this must naturally establish itself as an axiomatic truth, for if the Parabrahma is eternal and essentially existent, and if such Parabrahma cannot exist as a separate entity without its Maya, (or out of matter) then matter and its force must by natural laws induce changes in each other which must end in works. Such then the role. We use purposely each other, because we find Para- brahma is one force, and we are told by Science that there are several forces attraction, repulsion, gravitation ; — centrifugal, centripetal and gravitation — synonymous with Satwa, Raja and Tama of Aryan writers]. 44. If you say the nomenclature of Maya is similar to your 'nothing' then you contradict yourself, inasmuch as it was said (in the 27th para.) to be a product of Maya, thus then you are to regard Maya as something else than {Sat) 'existence', and distinct from (Asat) 'non-existence' or 'nothing', a condition that cannot be described, hence — indescribable : (virtually reminding the reader of Ignorance which is the same as Prakriti or matter therefore Maya is matter.) 45. Now for the proofs of such an assertion the Sriiti is quoted. " Prior to the world's springing into existence, there was neither present (Asat) 'nothing' nor 'being' as a separate entity, but only Maya (an indication of darkness) the inherent force of the Supreme Self, having no independent existence but deriving its tangibility from the Parabrahma. 46. But such a consideration does not necessarily reduce the Parabrahma to the condition of a second. For the separate existence of a force outside of a substance is no where recognised. 47. If it be alleged, since with the decrease of strength. so PANCIIADASL vitality is reduced and with its increase life is prolonged, we Lave an instance o£ the separate existence of force, it is laid down that strength or force is no cause for the prolongation of life. It is the cause of inducing cultivation, war, and other acts in which labor is concerned. Hence it has no separate existence from the bod}^ Now, following a similar train of argument if it be asserted that since strength is the cause of cultivation, war and the rest, we may as well attribute to the Supreme Brahma a second attribute or existence. But this cannot be done with any show of reason, for in that prior condition when the objective world was not in existence, neither war, nor cultivation was possible, therefore, to admit them is absurd, (and a duality of existence is not less so.) 48. The aforesaid force (Maya) is not diffused in Para- brahma, but, prevades only a part, in the same way as every sort of earth cannot be profitably turned into a jar or other earthen thin^ but can moist earth onlj^ 49. To this purpose the Srnti says " One portion of the Parmatma is engrossed in the whole elements, the remaining three-fourth is eternal, pure, free, and self-manifested." In this way, the function of Maya is attributed to the Parabrahma in the SriUi. Referring to this subject, Krishna in his disc-ourse with Arjuna says " With a small portion of the body, I pervade the universe and occupy it (vide Gita Chapter X. last stanza). 51. There are other Sriiti texts and Shariraha Sutras equally corroborative of the above. " The Parabrahma by a small portion of its body pervades the whole universe, the remaining portion is eternal, pure and heeJ'—Sruti. "The Prabrahma is not wholly enshrouded in change, but rests in an uncovered, unchanged and unaffected condition. — Shariraka Butra Bk IV. Chapt. IV. 19 Sutra. 52. But It is formless, hence to say that a portion of Its PANCHADASL 81 body is covered, and subject to change, while the other is not, implies a contradiction. This is cleared in the followinor wise : — The Sruti attributes form, for the purpose of explana- tion to a pupil. 53. That inherent force Maya, abiding in the Parabrahma induces a change which finally ends in works usually called creative, but strictly speaking, — evolutional, in the same way as by a blending of the primitive colors a beautiful effect is produced. 54. Now the first product of the change induced by Maya is ether, which is void. And as this ether is a derivative product of Maya, which again is a force of the Parabrahma, its manifestibility is a manifestibility of its cause — the Self. 55. Hence though Self is essentially existent, its product ether has two attributes viz., existence and void. 56. In other words, ether has the attribute of sound which is absent in the Parabrahma, therefore the latter has only one attribute, whereas Its derivative product ether has two viz., sound and existence, 57. That Maya which produces ether, after establishing the identity of ether with Self seeks further to draw opposite inferences, by attributing the property of the cause to the product and transmitting that property to the product, that is to say, Self is essentially existent, therefore to conclude ether is also similarly endowed, is a product of (Maya) Illusion. 58. The fact is, ether owes its existence to Self, and it is non-eternal, for it is a created product ; hence the assumption of the Tarkikas or other ordinary men who hold ether to be eternal, is due to Illusion. For Maya naturally leads to error. 59. It is universally admitted that proofs establish the real nature of thing, while error has a contrary effect. 60. Now this ether and the rest are looked upon in a different light, till cleared by the analysis of the Smiti, therefore pause and reflect whether it is eternal or not. 32 PANCBADASL 61. Ether and the Supreme Sat (Being) are distinct from each other, for — etymologically their signification is different, moreover the consequence of the action of ether on air is the presence of sound which determines or establishes that air and not ether. 62. For He is all pervading, hence Self is the receptacle of ether which is an action or attribute, thus considered nothing remains of ether to claim a separate identity. 63. If you regard ether as naturally void, then it is quite different from (Sat) 'being', in other words you admit it as 'non-being' (Asat). If you say though ether is different from 'being' j et it is not 'non-being', then you contradict yourself for what is not 'being' must be 'non-being' and you cannot main- tain the one and discard the other with any show of reason. , 64. If you argue, since the ether is plainly discernible, it cannot be non-existent, for in that case it would have been invisible, we reply that it is the very nature of Illusion (Maya) to make 'nothing' appear as something like an object seen in a dream, which is non-existent, yet plainly discernible. This we call unreal. Q>^, In two co-existing objects no difference can be per- ceived. Therefore the difference between the words ether and existence is thus established. Caste and person, being and body, quality and object are each different from the other, and the method by which they can be distinguished will enable a differentiation of ether and existence. QQ. (If you are not convinced about the mutual difference of the two even after understanding it, the subject is further explained by the following questions and their replies.) If you say that you understand the difference between ether and 'being' but you cannot firmly believe it, then state your reasons for disbelief. 67. If carelessness be its cause, fix your attention and be THE VEDANTASAEA. 33 distinct entij^ from 'the son to nothing.' Since the argu- ments used, the. >Srri(;^^ texts authoritatively cited, and the individual perceptions referred to, by the illiterate person and the other controversialists to support their respective assertions as to the identity of the Atma with this, or that, from^ Hheson to nothingness,' are falsified by the premises' citations and conclusions &a of each succeeding set of deba- ters, it is clearly established ^then, that the individual Spirit is not what they assert to be, but quite a distinct and sepe- rate entity. The question then again receives additional support from such other forcible- texts of the Sruti sls "The intelli- gent Spirit is not the gross (physical) body,^noi thB eye (sen- sual orga-.s),— not the respiratory process,— not the mind,— not an agent,— but pure (unassociated) Consciousness, eternal and uncreated;" besides, the insentient objects reckoned as the (individual) Spirit being all composed of matter from the son to 'nihility,' therefore transient like a jar, only render- ed visible by Intelligence, render the difference still more marked, in as much as, the Spirit is all-pervading, im- material, and eternal : the very reverse of what is adduced by the different sects ;— moreover, the strong perception of the wise "I am Brahma" ;-and also, because the fallacies based on the particular Vedio texts which these illiterates cite as their authority, and the false conclusions tfeey bmlcl on them, and the inferences which they draw from experience have all been refuted ;— all th^^e conclusively establish the Spirit to be distinct and seperate from 'the son to nothingness.' Hence, the illuminator of every insentient object, from 'the son to- nihility/ full of light, eternal; pure, Buddl^a, fr^e 5 2^ THE VEDANTASABA, and tmC;— the Consciousness present in each individual is the AtmU'c This is the established experience of the Vedantists, Thus the illusory attribution of the unreal upon the Rear is particularly declared. Apavada (rescission) is the falsity of a secondary product, without disturbing the impression of reality or true significance of its primary cause. [A golden ear- ring, and an earthen pitcher, the secondary products of gold and earth are unreal, not so the earth and the gold which are real. In the same way] the illusionary product of the snake on the unaltered rope is false, ihough the rope (its cause) is real The imagniary snake lasts so long as the mistake is not discovered ; similarly the superimposition of Ignorance and the material elements on the Conscious Spirit is false ; save and beyond the Eeal Brahma, its unchanged products from insentient Ignorance to the material elements, are all unreal, because transitory in duration, and open to destruction. With reference to causes, it has been said, that when a cause undergoes change of form to produce an action, it is called Yikara or Parinama. But where no such actual change of name or form takes place, it is called Yivctrta. Curdled milk is an instance of the first variety, and snake in the rope, of the second. How, on discovering the mistake, or recovering from the illusion, Ignorance, and the other material elements revert to their individual source, ultimately to rest on the Brahma, is now being told. The four varieties of the gross physical bodies, the seat of enjoyment; the food and driuk necessary for them,— the THE VEDANTASARA. iburteen worlds Bhur 8zc, which are contamed in BrahwJjS egg — all are merely the derivative products of the quintupli- cated elements of which they are composed. In their relation to sound, touch &c. these primary ele- ments, thus fractionally multiplied (quintuplicated), and the subtle astral bodies, with the elements determining their origin, are constitutionally made up of nothing else, bufj the five elements- in a state of simple combination, hence non= q uintuplicated. Owing to the production of the five non-quintuplicated elements with the qualities of goodness and the rest, in an inverse order, that is to say, the earth, from water, — water, from fire, — fire, from air, — air, from Alcas (ether, astral-light or odyle) and the last from Ignorance, they are simply Igno- rance-associated Consciousness, which stands -to them in the relation of material cause. This Ignorance and its associated Consciousness, Isiuara ^c. are merely the Brahma, the Fourth state, the unassoci- ated Consciousness, — a state of passive rest (ecstacy)— all comprised in them. The precise signification of the words '^ai' (That) and -warn' (Thou) in the phrase 'Tat kvarn asi' (That art Thou) ^.n only be clearly determined by attaching to them whaf: ■ley are not, but with which they are confounded from illu- on, as the snake in the rope ; and by dissociating them from -ich illusion or mistal: For instance, the coiio-.we totality of Ignorance ^c. tha'j is to say of Ignorance, the subtle astral, and gross physical body; Consciousness associated with it (Iswara); and the piire unassociated Consciousness of the Brahma in a jstato 36 THE VEDANTASARA. of passive rest : these three apjDearing as one and inseperable, like the 'ignited ball of iron' (in which the metal and the fire are viewed as one), is the literal meaning of the word 'That' ; but its real or indicated signification refers to the un- associated universal Consciousness of the Brahma, embracing the collective totality of Ignorance, and its associated Cons- ciousness — Isiuara, Hiranyagarhha and Virat, The word 'Thou' has also a dual signification like its rival *That': — namely a literal or expressed, and a real or indicated. Like 'the ignited ball of iron' viewed as one, the segregate individuality of Ignorance, the subtle astral, and the gross physical bodies ; their associated Consciousnesses called sever- ally Prajna, Taijasa and Viswa ; and the unassociated passive Consciousness of the Brahma in a state of rest (Turya) ; these three Consciousnesses are meant as one and inseperable by the literal interpretation of 'Thou ; ' but its real or indi- cated signification refers to the pure unassociated Conscious- ness, the Fourth, full of bliss, embracing the individuality of Ignorance, the subtle and the gross body, and respectively called Prajna &c. and Consciousness associated with it. Now the explanation of the transcendental phrase 'Tat tivam asi' (That art Thou) is being given ; viewed under three different relations, it establishes what is meant by the Impartite. The triparite relations are : — . (a.) Bama'iiadhikarana or mutual reference to one object. The two words 'That' and 'Thou' refer to the same subject. {h.) Viseshana-Viseshyahhava is a relationship created by the exclusion of their various significations [from the words THE VEDANTASARA. 37 'That and Thou' in the manner cited below : — That which prevents a variety of perception of an object and establishes it as one is called Viseshana, and the object so explained is Vise^haya.'] (c.) Lahshya-Lcchshanahhava is the relation of signified and signifier, between individual-self and the two words 'That' and 'Thou.' To this end it has been said, "Between the things refer- red to by the two words, there is reciprocity of reference, the relation of an adjective and noun, and the connection of sig- nified and signifier." (a.) Mutual reference to one subject — As in the sentence 'That Devadatta is this,' the two words 'that' and 'this' refer to one and the same Devadatta, with this difference in time, that the first adjective pronoun carries with it, the impression of past time, while the second, conveys the present time ; so by " Tat tivam asi" (That art Thou) is meant the same Consciousness with this difference that 'That' indicates the unseen, invisible (Universal) and 'Thou,' the visible (individual) Consciousness. (6.) Relation of an adjective and noun — As in the same sentence 'That Devadatta is this' that means the Devadatta seen in past time and 'this' refers to the Devadatta of the pressent time, both alike qualify the same Devadatta, — a relation is created by the exclusion of time which is the only difference subsisting between them. So in the phrase 'That art Thou' 'That' indicates the invisible Consciousness, and 'Thou' the visible Consciousness, — thus is a relation created by the exclusion of the difference existing between them and which relation is that of an SS THE VEDANTASAEA. adjective and noun [ for they both qualify the samo Consciousness ]. (c.) Connection of signified and signifier — As in the above phrase ('That Devadatta is this') if the consideration of time indicated by 'that' and 'this,' be dis- regarded, or left out, there remains only the Devadatta common to both conditions, and signified, by the two signs 'that' and 'this.' Similarly by omitting the invisibility and visibility from 'That art Thou' there remains the one Consci- ousness, common to both, and signified by the characteristic signs of invisibility and its reverse expressed by 'That' and 'Thou'. Such a rendering is called the hhaga-laJcshana, "Indica- tion abiding in one part of the expressed meaning* whilst another part of it is abondoned." To the sentence 'That art Thou' the application of its literal meaning as in 'The blue lotus' is inconsistent and inadmissible. For "the 'lotus' being the thing that we call 'blue,' and the 'blue' thing being what we call 'lotus ;"t the words 'blae' and 'lotus' are entirely different from 'white' and 'cloth,' hence there is a relationship of each being qualified by the other ; thus the words possessing alike the quality of seperating them from substances dissimilar, as also of claiming identity with things similar, carry no contradiction in their literal signifi- cation, and therefore not inconsistent. But, in the sentence 'That art Thou,' 'That' indicates invisible or unmanifested Consciousness and 'Thou' manifested ** Vide 'Manual of Hindu PcantlieiBm'— JACOB. \\ 87. i- BttUaatyne. THE VEDANTA^AEA, so or visible Oonsciousness ; hence the literal meaning creates a difnculty in taking cognioance of a Consciousness marked by such conflicting attributes^ consequently the relation of an adjective and noun is inadmissible. Nor can it be main- tained that the qualifying adjectives visible and invisible servo to differentiate the Consciousness from Consciousness of dissi- milar character or establish an identity with Consciousness of similar character. For the unseen Consciousuess is uni- versal all-knowing, omniscient, while the visible Conscious- ness is partial little knowing or parviscient. 'That art Thou' cannot be construed like the phrase 'The cowherd lives in the Ganges' ; this phrase ('The cowherd' iScc.) is construablo according to the rules of rhetoric called the jahallcdakshana. By it we discard the literal or close ren- dering of the sentence and substitute its implied indication. For instance, no human being can live in the Ganges — a mass of water — but if we reject the original meaning of the Ganges — a river — and substitute for it the banks of the river by which the water is confined, then to live there becomes no impossible feat, consequently the meaning of the phrase is not conflicting. In 'That art Thou' an Intelligence* is indicated with properties widely different from each other, in as much as, the one is invisible and the other visible — here to discard the literal meaning and to admit as somthing else being indicated (as the banks for the Ganges in the foregoing illus- tration) is improper, consequently the jaliallalalcshama is inadmissible, « Tills word ie eyaoDymous with Consciouuess, 40 THE VEDANTABARA. Moreover to bring in a forced interpretation by the canons of the jahallalahshana by abandoning the original meaning of 'That art Thou' after the manner of 'the cowherd lives in the Ganges/ and to say 'That and Thou' contro- vertibly refer to each other, namely 'That, Thou' and 'Thou, That' is inconsistent. Because in the phrase "the cowherd &;c." the banks of the river are not mentioned, they are understood, and without such an interpretation the meaning of the sentence is not construable ; whereas in 'That art Thou' nothing is under- stood, and the meaning is easily conceivable, hence to substitute another interpretation by a forced reference to other objects is contrary to the rules of the jahallalahshana,. Neither is it consistent to construe 'That art Thou' after the manner of "the red is running." Here it is necessary, instead of discarding the signification of 'the red' altogether to connect it with a substantive to make it feasible for the red to run, as for instance a horse, (understood) after such a connection the apparent inconsistency is cleared away and the meaning becomes plain, for a red cannot run, but a red horse can. This method of construction is known by the name of ajahallalakshana. In applying the above rule to 'That art Thou,' one is at no liberty to discard the real signification of the sentence, no matter how inconsistent soever that may be, but must connect the visible and invisible element of the Intelli- gence with some foreign or adventitious element which being implied, and not expressed may be taken as under- stood. Even with such addition it is impossible to clear away the apparent inconsistency. Hence it , is futile to PANCHADASI. 41 function blends in Prahriti (im-differentiated cosmic condition of matter) it is denominated the blissful see. 10. Because it is liable to immediate destruction, it is not-self. Besides Self is not a reflected shadow but is light, eternal, infinite, intelligence and bliss, 11. If it be said, that from the grass body, to the 'blissful sac' every one of them is not-self, can be admitted, but it is impossible to regard any thing else as Self, for nothing can be conceived in that way. 12. It is indeed true that the physical body and the rest are easily conceivable and nothing beyond them can be determined as self. But what prevents you from identi- fying self with that eternal Intelligence through which you conceive the body &c ? That is Self. 13. If therefore Self is present as eternal Intelligence Why is he then not cognizable ? Because, he is Intelligence and not the object of cognition. [The introduction of subject will be incompatible with truth and infinity, besides it will create dualism ; for that which cannot be demarcated in any way is infinite, and if it were a knowing subject (a knower) its knowledge would be limited by its object and cognition, hence not infinite. As regards dualism : if Brahma were conscious there would be objects of consciousness, thus there would be a relation,* and wherever there is relation there is dualism. Therefore Brahma or Self is knowledge, as an abstract.] From the absence of the cognitive subject and objects of cogni- tion it is not known, not because it does not exist. 14. As sugar imparts sweetness to a substance when mixed with it, but does not depend upon any thing else for its sweetness, because such sweet-imparting-substance there is none. * Says the il/fmr/rt/i-ya Z7)jrt>mA« J ''Brahma is neither internally nor externally cognitive, neither conscious nor unconscious," Verse 7. 6 42 PAKCIIADASI. 15. Aud as from want of such another substance impart- ing its sweetness to sugar, its own sweetness is self-evident, so from an absence of a subject and object of cognition, the Atma though unperceivable, is yet evidently Intelligence and eternal. 16. [And we have Bridi testimony also confirming it] : — Self is self-illumined ; before the evolution of all the worlds, He alone was existing, they follow the train of his illumi- nation, and by him every thing is illumined or discovered. 17. That Intelligence which cognises the phenomenal world cannot be cognised by any other object. The several organs are powerless to cognise it, because they are prone to cover objects of cognition, and are incapable of holding the cogniser himself. 18. The proofs are : — " All objects of cognition are known to the Supreme Self, but no one can know Him. He is differ- ent from all known objects and is yet separate from unknown. He is the Supreme God, eternal and Intelligence." 19. He who fails to conceive of the Supreme Brahma after understanding Its difference from known and unknown, as knowledge itself, is merely a lump of clay in human shape, that is to say, it is impossible to make so dull headed a person, understand the proofs cited in the Shastras. -20. To say " I have no kao .\ ledge of the eternal SeU" is as unreasonable, as it is shameful to say "I know not whether I have a tongue," and yet a tonguless individual cannot speak, similarly He is knowledge and not to know him will amount to a perfect want of knowledge, a clear impossibility. 21, Whatever objects you come to know of in ordinary use, leaving the things aside, fix upon that knowledge as Brahma, and it can be termed knowledge of Brahma, for there is not another thing resembling It. 22. Though such knowledge, without the objects (a? in PANCHADASL 45 the aforesaid paragraph) as Parabrahma, is really entitled to be called knowledge of the Supreme Self, yet a consideration of the 'five sacs' is not unnecessary, because when they are left out by close thinking, the residue of knowledge as a witness represents the Supreme Self, that is never absent. This is explained as follows : — 23. Intelligence as indicated by the word Self can create no misapprehension with regard to one's Self, that is to say no one can be so misguided as to contend that he is not in exis- tence, this is impossible. And who will be his antagonist in such a contention ? 24. Such a misapprehension with regard to his personality or existence never arises unless one is subject to a wild phantas3% hence the Sruti says " There is not one person Avho disbelieves his own existence." 25. He, who contends that the Supreme Self is non-exis- tent, is himself so, for his individual intelligence is identical with self, and as that has already been pointed out to be imper- ceptible, then he is forced to admit his existence and with it,— Self. 26. The illumination of Self is now det-ermined by the following queries and answers. What is the Atma like ? That which cannot be 'determined as resembling this or that, hence what is neither this nor that, is Self. 27. 'This' refers to objects visible to the eyes, and 'that' — invisible objects. But Self is not a subject of cognition by sight, nor is he invisible, for He is eternal, self-illuminated, knowledge. Thus though unknowable, Self is determined to be eternal, and visible. 28. Therefore we find, though self is imperceptible, yet he is visible, and the same arguments will establish his self-illu- mination ; moreover the Sndi indications of truth, knowledge, and infinity to Parubrahma are also applicable to Self. U rANCIIADASL 29. What is not liable to destruction is called truth, hence after the dissolution of the objective world, who alone remains as a witness, is the Intelligence known as the eternal; indes- tructible, Supreme Self. 30. As after the dissolution of visible objects, ether (space) alone remains, so what remains after the destruction of ether [and the rest] is knowledge and that knowledge is called Self. 81. If it be said, nothing remains after the destruction of visible objects, and therefore we cannot call Self to be resi- due of destruction. [The answer is] Self is that unindicated something which you say remains not after destruction. Hence our difference is merely in words, the unindicated, and unas- certainable residuum, left after the destruction of the world is alike admitted by both of us, (you say it to be nought and I say it to be Self.> 32. With this object the Svuti seeks to differentiate the Witnessing Intelligence from all visible objects, " For even after their destruction he is indestructible, and is therefore called a residuum of destruction and eternal knowledge." 33. The Briiti has in the aforesaid manner established a twain condition in all impermanent objects, one of which is determinable as liable to destruction, the other undetermin- able portion is the residue left after it. Now this residuary portion of destruction represents the undeterminable, eternal, infinite Supreme Self, who is imperishable. 34. In this manner is established his truth,* while that of knowledge has already been determined (Vide Ver. 13 ante.) 35. '' He is infinite" because Self cannot be demarcated by place, time or object. He is present every where, hence it is impossible to fix a boundary line as to his locality ; as He * Truth is indestructible, and it is one, therefore it is Brahma, for Brahma is secondless. PANCHADASL 45 is eternal, time cannot affect him, and as he pervades every ob- ject, it is imposssible to confine, him in one thing. Thus then, as He is unrestricted by place, time or object, He is infinite. 86. The Sruti is not alone in saying Self to be infinite, analogy alike establishes it, — for our conceptions of place, time and object are illusions,* they cannot limit him, hence He is infinite. 37. It has already been shewn that the attribution of insentient material objects to Self cannot be true, in as much as in that case the infinite and eternal Self, — unassociated con- sciousness — will be reduced to the condition of the finite. Neither can he be limited bylswara and Jlva for their associates are illusory, then again consciousness present in both of them is non-different from the consciousness of Brahma, hence they are powerless to distinguish it. 38. [Now the sssociates of Iswara and the indiyidual are being set forth.] The force of the Supreme Brahma is centred in every object, from the 'blissful sac' to the rest, and as it controls them all, it is the associate of the Lord (Iswara.) 39. If that force were not to control the laws which govern the universe, they will act against one another and reduce every thing into chaos and disorder. 40. This force of the Supreme Brahma (which is eternal consciousness,) is intelligent, hence it is not impossible for it to exercise that sway which keeps the universe in order ; combined as an associate with the Intelligence of Brahma it is called Iswara ; that is say when Intelligence is unassociated * '' Because the sense illusion is common and nessary law with all the senses, — external light and colors and sounds are all illusions, the cold in the hand, or in the ice, heat in the fire, pain in the foot, taste in the tongue, scent in the nose, is all illusory through- out and yet essential to existence," H. G. Atkinson, Phil. Inq. Vol. Vn. p. 63. 4G PANCUADASL it is called the Supreme Brahma, and when associated with the force Maya, it is Iswara. 41. And Intelligence associated with the 'five sacs' (already mentioned, is disignated Jiva. As in every-day life, we find the same man standing in the relation of a father to his son and grandfather to his grandson, [so the one Intelligence for a difference of associates is designated Iswara and Jiva. 42. As in the absence of a son and grandson, the same man is neither a father nor grandsire, so the one Intelligence when associated differently with Maya and the 'five sacs' is designated Iswara and Jiva and wdien not associated, it is the Supreme Brahma Intelligence. 43. Thus when by the help of the aforesaid considerations about the 'five sacs,' an individual knows the Supreme Brahma, he attains the blissfulness of the Supreme Brahma and after death is subjected to no more rebirths ; in other words, for one engaged in contemplating the Brahma, with fixedness of the mind, there are no more births and deaths. He is freed. SECTION. IV. Duality. The croatorship of Iswara and contrivance of the individual (Jiva) will form the subject of my present consideration. For in such a dual condition, the subjects that will have to be left out by him will be rendered apparent, the more so, that he may henceforth disregard them. 2. The Shvetashvataro-panishad mentions, that the force Maya is no other than Prahriti (Matter in its undiffer- entiated cosmic condition, without its three attributes) and Cons- ciousness associated with it is Iswara. Now this Maya-asso- ciated Iswara is the creator of all these worlds. 3. Those who study the Rhika Veda, say that the Supreme Self, Iswara, ^vas present in the beginning. He determined to create the world ; and no sooner did such deter- mination arise, than the creation of all (loJcas) abodes followed. 4. Ether, air, fire, water, earth, medicine, food and body in due order, have sprung from him, with his determination. 5. '' That with a view of occupying bodies numerous, did He create subjects and all the worlds."' Taitirya U]^unishad. 6. In the Chandogya Upanishad of the same Veda it is distinctly stated, that prior to the evolution of the world, (Sat) the One Existence alone was present. He declared with a solemn vow, let there be a variety of worlds and at his will fire, water, and various creatures sprang into existence. 7. In the Mimdiih Upanishad of the Utharva Veda it is said that as sparks from fire do proceed, so from the imperish- able Iswara proceeded various creatures sentient, and objects insentient. 48 PANCIIADASl. 8. Ill the Vajasaneya Brihadanyka Upanishad it is men- tioned, that in its prior condition the earth was potentially but not perceptibly existent, at present it has assumed divers name and form both in sentient and insentient visible objects viz: — Virat, Manu, Man, Cow, Ass, Horse, Sheep, Goat, Birds, Ants &c., both male and female. 9. The purport of the foregoing Snttl texts is: — The Supreme Iswara occupies in the shape of individual Intelli- gence all animal bodies, and for his supporting respiration He is designated Jiva. 10. The Universal Intelligence, with the collective aggre- gate of active and sensous organs, the five vital airs, mind and intellect, constituting the Astralbody, together with its indwell- ing reflex Intelligence (individual) — all these collectively con- stitute, what is designated Jiva. 11. Jiva permated with that Universal Intelligence (Brahma) is yet subject to happiness and misery, for Maya the associate of Iswara (Lord) is alike capable of creating the uni- verse as of fascination ; its force infatuates Jiva and subjects him to weal and woe during life. 12. From such infatuation, forgetting Self, the Jiva is hurled headlong into the concerns of a Avorldly life and misery is his portion ; thus the creation of the* objective world by Iswara is briefly declared. 13. In the Saptanna Brahman mention is made of the creation of various manifest objects by Jiva. He has pro- duced seven different kinds of food by knowledge and works. 14. Of the above seven varieties of food, one is intended * Hence the manifested world is an indication of duality, the author has introduced it simply to show further on, the true aspect of the one Eternal Intelligence ; the nou menal and phenomenal represent but two aspects of the One Existence. PANCIIADASL 49 one for ordinary men inhabiting the earth, two for Devas (Superior beings), one for animals, and lastly, three for {Atmct) Self. They are specified as follows : — 15. The first class contains grains ; the second consists of sacrifices done half monthly, and monthly during full moon; animals have milk ; and Atma has Mind, speech and respiration for his portion. 16. As all of them are included in the world, natu- rally they come within the category of Iswar's work and they are known so too, but as by his knowledge and act Jiva have admitted them into use as food, they may be looked upon as his production. 17. Now all this world, and the seven varieties of food (above mentioned) indicating it, though identically the same, yet virtually they are known separately as products of Iswara and the admitted food of Jiva. Every object has a similar bearing, it has two aspects though naturally it is one, as a woman begat by her father is for the enjoyment of her husband. 18. Iswar's force — a function of Maya — gave birth to the world, and his determination or volition is regarded as the cause of creation. The desire of a Jiva for the enjoyment of all enjoyable things — a mental function — is regarded as a means for their acquirement. 19. Though the creative products of Iswara cannot be re- created by Jiva, yet jewels and other precious stones &c., (without subjecting them to any change of form) are differently used in a variety of ways, according to individual taste and intelligence or capacity of enjoying 20. And as such enjoyment is varied, owing to a difference in the taste, inclination and knowiedge of an individual, though the object may be same, yet we find that one is very much delighted with a jewel, another is much vexed in not having 50 PANCHADASI. it, while a third is perfectly indifferent whether he gets it or not. 21. Thus in its enjoyment, we find Jiva creating threo different forms in the jewel (e. g.) pleasure, annoyance and indifference, but as created by Iswara it is always one and knows no distinction. 22. As the same woman stands diffrently related to several individuals, to one she is wife, to another daughter-in- law, a sister in-law to a third, mother to a fourth and so on according to the knowledge of her several relations, though as created by Iswar she is one, and has no such distinctions pre- sent in her. 23. If you say that in the above instance the difference in the relationship of the female is merely established and as that does not create a particular difference in her form and features, it is in applicable. 24). We reply, external objects are of two kinds : exter- nally, they are elementary in compositition and internally, full of mind ; so that, if there be no difference in her configuration or flesh, yet the mental function determines her relationship as a wife, daughter-in-law &c. 25. If you say that in the conditions of error, dream, sovereignty of the mind, and memory there is possibility for the - mental function overtaking an external object, but in a state of waking no such mental function appears probable. 26. The answer is : — When an external object is connected with the internal organ by means of sight, hearing and the rest, it assumes the shape of that external object, hence in the waking state for an external object, to become mental, is admis- sible. This has been particlularly declared by the Yashykar, and Vartikkara. 27. (Vashykar's illustration is introduced as a proof.) ''As copper melted in a crucible by heat assumes its shope. so the PANCUADASI, 51 internal organ assumes the modification of an external object which it seeks to discover by taking possession of, by means of the senses." 28. " Or like the sun, whose rays of light discover an objecfc by assuming its shape, the internal organ which is a discoverer of all objects, assumes the shape of what it takes possession, and thus helps the individual to know it." 29. [The corroborating evidence of Vartikkara is now being cited.] " When an external object comes within the reach of eye- sight &;c., the function of the internal organ originated by the demonstrating intelligence of Boodhi, takes possession of it, and becomes converted into its shape, consequently as an object externally is derived from the elements, so internally it is full of mind." This can be admitted. 30. In this manner, the twain character of a pot and all similar objects is established. They are both elementary and mental ; in reference to Iswar's creation a pot is exter- nally earthy, but to the individual (Jiva) it is created in hia internal organ, therefore mental.* The external earthy pot is cognised by sight, while the mental pot is discovered by the witnessing Intelligence of the internal organ. * We find here two difi'erent sorts of creation. External and internal or elementary and mental. The objective world is ele- mentary, derived from the elements ether and the rest, while as their cognition follows only by the mind assuming their shape, the senses are simpl}^, so to speak, the channel by which the func- tion proceeds from that organ to take possession of them and till they are thus covered, to all intents and purposes they cease to exist. But this is so quick that scarcely have we any notion of the steps involved in the process of a single act of consciousness. Then again some will have it, that it is transient too, for in tho Ordinary course of our every day life we are continually formino- conceptions of things and objects, which are replaced by others*^ and they again by others. That is to say a prior conception is replaced by a second, and that by a third and so on, hence the supporters of the transient theory are called the Kshmik Vadins. 52 PAKCIIADASL 31. By the methods oi Anvaya and Vyetriekaf we know all mental objects cause worldly enthrallment and lead the individual to consecutiv rebirths : — The presence of such mental objects produces pleasure or pain ; their absence, neither. 32. For instance, in the dreaming state, all knowledge of external objects is absent, but the mental function still conti- nues busy in covering mental objects and enthralls the indivi- dual, while in dreamless slumber, trance, and profound medita- tion, both external and mental objects are absent and the mental function is at abeyance, hence there is no more attachment. S3. When a father is informed of the demise of an absent son residing in a distant country, by a liar, he is sure to give vent to his grief in tears and crying. 34. Or as in the absence of certain news about the death of his absent son, a father continues to live happily with a glad- some heart, though such son is dead, we therefore find mental function is the chief cause of worldly attachment everywhere in all individuals. 35. [But it may be asked.] What necessity is there for establishing the existence of the objective world when mental function is the cause of an individual's attachment ? 36. The necessity lies in this ; — Inasmuch as the mental function must assume the shape of the object it seeks to discover, it is essential that objects must be in a state of existence so as to lend their reflection to the internal organ. If it be affirmed that from previous conceptions gathered They look upon the whole thing, as a current of consciousness in which the objects that are percieved follow as a current of water in a^ river, or as waves follow continually without any break of coutinuity. t 'Anva3/a' is relation of cause and eflect 'Vyetrieka' is discri- mination of separate distinction. rANCHAIhASI. 53 in former births, the earth can be realised mentally with- out the external objective world, so that its existence is not a prime necessity, even admitting such to be the case, you cannot do away with its exposition as altogether useless, because that which is dependent on proofs stands in neces- sity for the proofs of its existence, therefore in the tangible proofs of its existence the phenomenal world is not unreal. 37. If such mental world be the cause of the individual's rebirth, then the practice of abstaining the mind — a certain form of Yoga — will help to stop such conception of duality that is certain enough. But what is the use of studying knowledge of Brahma ? 38. Because by refraining the mind in the aforesaid manner, conception of duality is destroyed for the time being, suspended, so to speak — but no Jiva can be freed from successive re-incarnations unless he has attained to the know- ledge of Brahma, as has been over and over repeated in the Vedanta. 39. According to the ('Avedabadi') non-dualist, simple knowledge of the unreality of the external world, without refraining the mind from it, is enough to lead to a knowledge of the Brahma, but it by no means follows that a want of the external world will produce a similar knowledge of the second- less Brahma ; 40. Inasmuch as in (Pralaya) final dissolution of the uni- verse and its contents, duality is wanting to contend against non-duality, the peceptor and Shastras are alike destroyed, yet no knowledge of the secondless Brahma is possible in such a condition. 41. [Therefore] Iswar's creation — the external world and the elements which constitute duality — is not antagonistic to, but a means for attaining a knowledge of non-duality, in * other words without a preceptor and instruction on the Shastras, or a oi rANCIIADASI. knowledge of the unreality and impermanence of the elements and elementary bodies which go to make up the objective world, non-duality can never be realised, consequently you cannot regard it unnecessary, Under such circumstances why do the other controversialists shew their spite against it ? 42. [Now Jivas creation of duality is declared.] The mental creation of duality proceeding from the individual is of two kinds ; (a.) Duality in conformity with the Shastras and (h.) Duality independent of them. Of them, the last is to be relinquished ; and so long as non-duality is not fully realised the first is to be practised. 43. («.) —This is to consider upon the non-difference of Self from the Supreme Self by analyses, and argument, — cited in the Vedanta as desires pertaining to the sacred scirptures. It is to be continued so long as knowledge of truth is not acquired, when this first form of Duality is to be abandoned. 44. On this subject the Sruti testimony is, " When by continual study of the Yedas and the Vedant, unreality of dua- lism has been firmly established, and knowledge of the second- less Reality Parabrahma, is obtained, the sacred writings are to be abandoned, (for they have served their purpose and there is no more any necessity for them) just as a torch is extinguished by one travelling in a dark night when he arrives home or when he has no further need of it. 45. When an intelligent person by studying the Vedanta and other sacred writings has obtained a clear insight into what is real and unreal, and after having ascertained their drift has acquired knowledge of the Supreme Self, he stands in no further need of them that is to say they are aban- doned just as a cultivator desirous of reaping grains, uses the crusher so long as there are grains and abandons it after the work is finished. 4G. The quiet and tranquil-minded seeker of truth bent PANCIIADASI. 55 on knowledge of Self, is deeply engaged on the cultivation of that knowledge and abstains from a grandiloquent discussion of the sacred writings, because that is fruitless. 47. To kow the secondless Parabrahma by restraining mind and speech and abandoning other words, is the advice plainly set forth in the Srutl. 48. (b.) — 'Duality not pertaining to the sacred writings' is also divisible into two varieties, of which the first 'sharp' includes desire and passion ; and the second 'bad' indicates mental sovereignty. 49. Both of them are to be avoided by the seeker of truth, for the Sruti insists on mental quietude and medita- tion as the means for attaining knowledge of Brahma. 50. It is not to be supposed that they are to be avoided only prior to obtaining knowledge, but they must be relin- quished even subsequent to it, by one desirous of being freed in life ; because passions and desires are indications of ignorance and not of deliverance in life. 51. If it be affirmed, since knowledge of truth cuts of future rebirths, that is enough for my purpose, I desire not to be known as one freed in life, and no harm can follow from a continuance of passions and desires. The reply is, if you think in that way, you are sure to be reborn again, after enjoy- ment of heaven for a brief period. In other words you are no knower of Self, but simply a person engaged in actions sanc- tioned by religion. 25. If you do not desire enjoyment of heaven because it is temporary, What prevents you from abandoning passions and desires which are faulty and worthless. 53. If after acquiring knowledge of non-duality, you still persist in keeping up your desires and passions, then you break the very sacred writings which guide you in your actions and become a follower of vour own inclinations.. 66 PAKCHADASI. 54). If in spite of your knowledge of truth, you act accord- ing to the bent of your desires, Where is the difference bet- ween you and a dog that lives on unclean food ?* 55. In such a condition you are reduced to something worse than ^7hat you were before, inasmuch as prior to such knowledge you had to suffer from the pain of your passions and desires, while now in addition to that, people will speak ill of you. Ah how much glory then, does your knowledge bring unto you ! 56. Therefore a knower of truth should not desire to follow the bent of his inclination like the swine and wild boar, but by abandoning passions and desires, he must raise himself to the dignity of a Deva and be an object of worship and reve- rence everywhere. 57. [Now the means for relinquishing mental defects, pas- sions &c., are being determined.] To find out impermanence in a desired object is an uncommon help to reduce it and the passion for it, to nihility. This has been repeatedly explained in the Vedanta. Therefore live in happiness by relinquishing desire and passion, and by regarding all things which excite your desire to be non-eternal. 58. It cannot be said, that no such ill consequence can be attributed to the sovereignty of the mind, therefore at ■* Two very extreme views pervail in regard to this subject. Yateshtacharan or acting according to a person's inclination is condemned by Suresvarcaharya, an illustrious disciple of Saukar- archarya. Our author holds similar views too, and the passage in the text is an appeal to that end. But it is said, the Upa- nishads contain several passages in which the opposite doctrine is maintained, and a Theosophist is free to act as he likes. Professor Gough in his article in the Calcutta Revieio (1878, p. 34,) says *' The Theosophist liberated from metempsychosis, but still in the body is untouched by merit and demerit, absolved from all works good and evil, unsoiled by sinful works ( Brihaclaranyako-panishad 4.4. 23) uninjured by what he has done and by what he has left undone {Ihid 4. 4. 22.) PANCHADASL 57 its presence is allowable, the more so, as it enables a person to spend his time in happiness. To consider in this wise is objectionable, for though 'mental sovereignty' leads to no evil consequence directly, yet by its influence on passions and desires, it brings forth evil, hence it is to be abandoned. 'Men- tal sovereignty' is therefore the source of all evil. Bhagaban Sree Krishna speaks also of the injurious effects which it leads to, by its interdependence of, and influence on, desire and pas- sion in the following manner. {Gita Chap. II V. 69.) 59 . " He who contemplates on [the acquision of] wealth, begets a predelection for it, then follows an intense desire of acquisition, baflled in it he becomes angry and stupid, loses his memory, ultimately to die." Now what can be more hurtful than 'mental sovereignty'? 60. 'Mental sovereignty' is capable of being removed by 'profound unconscious meditation', which follows as a result of conscious meditation.'* * 'Profound meditation' is of two kinds namely : — 1. Savikalpa. Conscious, and 2. Nirvikalpa. Unconscious. 1. Conscious meditation : — The subject, the perception, and the object constitute the conscious Ego. To realise the BvahmcL without a second by concentrating the mind which has assumed the shape of the Impartite, and by indivisibly resting its function there, with the distinction of knower and knowledge, that is to say, with the retention of the individual Consciousness. Then as in the instance of an earthen toy-eiephant, the mind takes cognisance of the animal along with that of its composite clay, so there is the perception of the Universal Consciousness {Brahma) co-existent with the Conscious Ego, or non-duality. As it has been said by the subject of such contemplation " 1 am that Secondless Cons- ciousness, everpresentj pervading everywhere, good, light, without a beginning (unborn), undecaying, unblended, innate, and free." 2. 'Unconscious meditation' is the resting of the Impartite mental function on the Reality Brahma without a gegond, 8 58 PANCHADASJ. 61. And one unable to practice that meditation, but who is devoid of all passions and desires, can keep back 'mental sovereignty' by pronouncing the mystic syllable 'OM'* with fixed attention, for a lengthened period. 62. Thus the sovereignty of the mind having been subdued, it comes to rest tranquilly, having no function to distract it any more. On this subject the sage Bashishta has given various illustrations to Ramchandra, 63. When the external objective world is shut out of the mind, by due reflection and consideration of the secondless Brahma, and that has been visibly perceived, the way for attaining Nirvana is made easy. Then after study of the Sacred Scriptures on spirituality [The soul and the Supreme soul] with particular attention to their logical inferences, fre- quent conversation with other persons on the same subject, and refraining the mind from the acquirement of material comforts, nothing is more proper than to commune with Self and stop speech altogether or to become silent. 64. If as a result of 'fructescent works' — actions done in and becoming one with it, by the destruction of the three integral constituents of the Conscious Ego — the subject, the individual per- ception, and the object. — Then as in a saline solution, the salt liaving been dissolved assumes the shape of the water, its separate existence is destroyed, but the water alone is left to be perceived, so to discover the Real Brahma alone by the mind after it has been moulded into the shape of the Impartite. — Dhole's Vedantasara p. Jf7. * This word is formed of A, u and m. The two first are convert- ed into O according to the rules of Grammar. Each letter has a distinct signification. In the Mandukya Upanishad 'OM' is said to indicate the Self-luminous Protector of all, (^. e.) Brahma. Hence •OM' is a predicate and Brahma its subject, and between them there is no distinction whatever. Literally speaking 'OM' can lay no claim to Brahma, but as in worshipping an ammonite (Saligram) a worshipper is to fix the form of Vishun in his mind though the stone has no likeness to him, similarly while meditating *0M' a person is to dwell on Brahma mentally. PANCHADAST. 59 a prior birth but which have commenced to bear fruit— a Theo- sophist be subjected to mental distraction, it is only temporary in duration, for by repeated practice he has learned how to restore tranquility, and thus he merges into Brahma. 65. And that knower of Brahma whose internal organ is never liable to meet with any impediment* from mental distraction is fit to be recognised as Brahma. For it is the unanimous declaration of all devout sages " Such a person is not a knower of Brahma, but is himself a Brahma." 66. In connection with this non- difference of a Theoso- phist with Brahma, Bashishta says. " He who rests on Brahma with his internal organ entirely merged in It, who has no more any knowledge of what the sacred writings teach, nor that of the objective material world, is himself a Brahma. He cannot properly be styled a knower of Brahma, for it is irrational to say that Brahma knows Itself, or is Its own knower." 67. Thus after the vast desires created by Jiva have relinquished their hold from the internal organ, he is delivered in life, and with that purpose in view Duality has been divided into two classes of which the first form, JivcCs creation is treated here differently from the second— Iswar's creation. * There are eight 'means' for unconscious meditation and four obstacles. The means are (a) Forbearance, (h) Minor observances, (c) Ascetic posture, (d) Regulated breathing, (e) Restraining the sensory organs, (X) Fixed attention, (^) Contemplation and {h) Conscious meditation. Mental inactivity, Mental distraction, Passions and desires, and Tasting of enjoyment are the four obstacles. SECTION V. On the consideration of Transcendental Vedic Phrases. Individual Intelligence centered in Boodhi that helps the cognition of all objects by sight, hearing, smell, and taste and enables us to speak, is the literal signification of the word Trajnana in the phrase " Prajnam Brahma'' cited in the Aiterya Upanishad of the Bhigveda. That is to say, with a view of enabling a Theosophist desirous of release to establish his non-difference with Brahma, the four forms of Yedic expres- sions used as a means to that end, are now being considered. The Bhih Veda says " Intelligence is Brahma." This is proved in the following wise : 2. Since Parabrahma is all pervading. It is equally present in Brahma, Indra, and other Devas as also in man, cow, horse, and animals. As an internal knower, Its pervasion is universal, consequently it is present in me too. Thus then there being one receptacle for both the Intelligences viz., Trajnana and Parabrahma, they are naturally identical, hence Individual Intelligence is non-different from the Intelligence of Brahma. 3. The phrase (Aham Brahmasmi.) " I am Brahma" cited in the Brihadaranyah Upanishad of Yajurveda is thus explained : — That infinite Intelligence, the Supreme Self, resid- ing in the body, composed of the five elements, by the inherent force of Maya, but discovered as a witness by passivity, self- control and other 'means' for attaining Self knowledge, is the signification of *I' (aham.) 4. 'Brahma' refers to the self-existent, all pervading, Sup- reme Self. And 'am' establishes the non-difference of the PANCHADASL 61 two intelligences expressed by 'F and 'Brahma,' If therefore the identity of the individual and universal Intelligence be established, then the use of 'I am Brahma' by one liberated in life necessarily implies no contradiction but an established truth. 5. In the Chandogya Upanishad of Sama Veda the phrase (Tatamasi) " That art Thou" bears a like signification. Prior to the evolution of all this [visible objective world] there existed a secondless Reality without name or form, but all-pervading and is yet existing in a similar condition ; this is indicated by 'That.' 6. The indwelling Intelligence residing in the internal organ of every individual, but quite distinct altogether from the physical body and the organs active and sensuous, is the indication of 'Thou.' And 'art' establishes the non-difference of 'That' and 'Thou,' Hence it is but natural to conceive them as one.* 7. The Atharva Veda has likewise a simimilar phrase with an identical signification. (J yam Atma Brahma) "This * It is said 'words' are construed in one of three ways : — (a) literal, (6) indicated and (c) suggestive. The first is that which is at once known with its pronounciation, it is due to its energy strength, or force. Now this force sometimes fails to convey a signification and we have then to construe according to what is called in Rhetoric cannons of Indication. There are as many as eighty Indications. But all of them do not concern us so far as construction of the transcendental phrases go. Here we have to do mainly with two varities of them viz., Indicative Indication (lakshya lakshan bhava), and Inclusive Indication, (upadana lak- sliana). Indication of abandoning a part of the expressed significa- tion (bhaga lakshana) is a composite Indication. " That art Thou" cannot be construed literally, but by abandoning the opposing ele- ments of invisibility and visibility from the consciousness or Intelli- gence expressed by the words 'That' and 'Thou' respectively, the remaining non-conflicting Intelligence is meant in the same man- ner as " That Devadatta is this." I 62 PANCHADA^I. self is Brahma." Here the self-luminous visible Individual Intelligence is the literal signification of 'This' and as it resides within the bodily fabric, in all its component units from the 'physical body' to 'egoism' it is spoken of as Self. Hence the two words 'This Self' indicate the individual intelligence. 8. The one cause of the the phenomenal world and its substratum viz., the Universal Intelligence is indicated by 'Brahma.' It is Self-luminous too, therefore the two Intelligences are identical. SECTION VI. Itlust ration hy similitude ivith 'painting. Like a price of painting four conditions are present in the Supreme Brahma. 2.3. Now in painting, the four preliminary conditions are : — (a) Preparation of the ground, (h) stretching, and rub- bing the canvas, (c) drawing the outline, (d) finishing or filling it with color. Similarly in the Supreme Self we find present, (a) Intelligence, (h) Internal Knower, Thread soul, and Virat. They are explained as follows : — 4. The unassociated Intelligence of the Supreme Brahma is the first, and Iswar's Intelligence associated with Maya the second condition. The subtle astral body [as subject of one Intellect (Boodhi) and called the Thread soul for it pervades like a thread through all created beings ; and as a collective aggregate it is the subjective Intelligence of Hiranyagarbha,] is the third ; and Intelligence associated with gross bodies called Virat [for it is present in divers form] is the fourth condition. 5. As in a piece of paintiug all the figures do not rest in one position, but some are good and others badly placed, so from the Turiene column to all sentient and insentient objects — mountain, river, earth &c,, and living beings, in short every thing rests in due order on the Intelligence of the Supreme Brahma. 6. As the different wearing apparel of the several figures in the piece of painting are conceived to be identical with its cloth (canvas), 7. So the different Intelligence (Life soul) of individuals resting on the Universal Intelligence which is the substratum, 64 PANCHADASL is alike conceivable to be identical with that of Parabrahma. Variously do they finish their sojourn here after having assumed bodily form. 8. As the wearing apparel in the painting are taken fur the color of the convas by a dull person, so the ignorant mis- take an individual's career in earth for that of Brahma, and consider it so. 9. And as the painted mountains &c., require no wearing apparel, so are insentient material objects— earth &c., — devoid of individual intelligence or Life soul. 10. To consider worldly existence as the supreme object of life and related to Brahma is an error called (Avidya). Ignorance. It is removed by knowledge. 11. For knowledge helps to show if Brahma were at all connected with the world then it would have bedn likewise eternal, but as it is otherwise the world is merely an inheri- tance for the Jiva, who is a reflected shadow of the Supreme Self; to determine this is called knowledge and it can only be acquired by argument and analysis. 12. This knowledge destroys ignorance ; hence it is always necessary to determine the nature of the world, individual and Brahma. Because then the impermanence of the two first is clearly established, and their incompatible residue Brahma, (incompatible, because permanent) is discovered as eternal and pure. 13. Thus then to find out the transitory condition of all created objects, to ascertain that incompatible residue [of des- truction] the Supreme Brahma, is knowledge and it leads to emancipation. Now the word 'incompatible' does not refer to knowledge, in that case it will be want of knowledge and an individual in trance, and profound dreamless slumber may as well expect to be 'freed.* 14. When real knowledge of Brahma is firmly established, PANCUADASL 05 and the ^vorld reduced to impermanence and unreality, that is meant by 'incompatibility'. This is its proper signification, otherwise to forget the vjorld is not meant, as in that case, emancipation in life will be impossible. 15. From such a consideration arises two sorts of know- ledge : invisible and visible ; the former is to be continually practised till it leads to the latter, when all analyses, and arguments are to cease. 16. [The 'invisible' and 'visible* are now being explained.] Knowledge which establishes Brahma to be Secondless, Intelli- gence and Cause of all, is called invisible ; and when it helps a person to say " I am the eternal, true, and free Brahma," I& is called visible. 17. This second sort of knowledge is facilitated by enquir- ing into Self, hence that is imperatively needed ; because by means of it, the individual freed from all fetters, abides in Intelligence (Brahma) and soon enjoys that felicity whose sole essence is joy.* * 'Liberation' is the acquisition of Brahma, whoso essence is joy and the cessation of misery. For we find it said in the Voda *' The knowcr of Brahma becomes Brahma, the knower of self passes beyond all misery." Now, sensuous gratifications or abode in heaven, or any other blissful region ia not Moksha, for they are derived from works, therefore transitory and non-eternal. The blissfulness of Brahma is not open to a similar objection, it is eternal ; we are deluded into an opposite belief simply from Ignorance, hence the destruction of that Ignorance by cultivating self-knowledge. Though the 'means' prescribed for that end helps the cognition of Brahma and removes the envelopment of Ignorance, yet it cannot bo said that as knowledge brings in conception of bliss and destruction of misery ; prior to it, there was neither perception of felicity nor cessation of sorrow, thus blissfulness of Brahma has a beginning and what has a beginning is open to destruction, therefore both bliss and the cessation of misery are non-eternal. Then again to say, that it is useless to attempt acquiring a thing already got, that is to say, since the felicity of Brahma is naturally present, cultivation of knowledge is no longer necessary. But 66 PANCHADASi: 18. (The nature of Intelligence is to be ascertained before enquiring into Self, with this view it is considered in its four aspects.) They are :— Uniform,* Brahma, Individual and Iswar Intelligences. As the same ether for a difference of its asso- ciate receives various appellations, so is one Intelligence severally called. 19. For. instance. There is pitcher-ether as follows : that is to say, ether confined within and bounded by a pitcher, to distinguish it from the impartite and all-pervading ether called Maha'kas.'\ Aqueous-ether or reflection of the sky with stars and cloud in the water contained in a pitcher. 20.21, Now the clouds present in the great body of (unap- propriated) ether represent vapor, which is simply a transformed condition of water (for vapor is a product of evaporation of water by the sun's rays) hence the reflection of ether in cloud is easy to conceive, and as such it has a separate designation, and called cloud-ether. 22. From quintuplication of elements is produced the gross body w^hich is likewise called the foodful sac for its dependence upon food ; the three other sacs, Vital, Mental and Blissful, are not a result of such combination, and they constitute the Astral body. Intelligence pervading it, is termed uniform, because it knows no change. tliat should not be, because we find it so happen, when a man has forgotten about a piece of gold in his hand, he recovers pos- session of it, as if he had not got it already, when pointed out by another. In the same way, acquisition of bliss already possessed and destruction of misery already destroyed, can only be recovered by means of knowledge, hence cultivation of knowledge is a proper object for an individual to be engaged in. "* Kutasta chaitanya is perpetually and universally the same, hence it is uniform. t Maha means great ; because it is the source of that, appropriated by a pitcher, &c., in short, it pervades everywhere, in and out. PANCHADASI. 67 23. The reflection of 'uniform Intelligence' on Boodhi* for its supporting the vital airs,-f- is called Jiva, and he is sub- ject to pleasure and pain. 24. With a view of ascertaining the unassociated and associated nature of the Intelligences, 'uniform' an^ 'individual/ they are here regarded separate, but from ignornance Jiva is incapable of determining the exact nature of the first, hence it can be said that he shuts such knowledge ; in the same way as ether of the water contained in a pitcher displaces the pitcher-ether. In the Commentaries of Sariraka treatises it is called (Anayanyadhyas) 'Mutual Illusion.' 25. The cause of this mutual illusory attribution or trans- ferring one intelligence to the other is (avldya) Ignorance or as it is otherwise called Primordial Ignorance, without a beginning. That prevents Jiva from perceiving the nature of uniform Intelligence. 26. Now this Ignorance:j: has two powers. (a) Concealment and (b) Projection. (a) Concealment prevents the apprehension of the eternal, self-illuminated, uniform Intelligence, and renders it invisible. 27. Concealment or want of apprehension receives corro- boration from the experience of an ignorant person, who if asked about the 'uniform Intelligence' says " I know it not," " I cannot apprehend it," and " There is no such thing as uniform Intelligence.'' 28. If one is inclined to argue in the following strain : "As shadow and light cannot rest together, so Ignorance cannot exist with uniform Intelligence, whose nature is light. * Intellect. Mr. Sinnett in his Esoteric Biiddhis7ii calls it the Spiritual Soul. t Inspiration, expiration &c, X NGScicncc. G8 PANCIIADASL for they are anatagonistic to one another, consequently where ignorance is wanting, concealment cannnot be expected to be present/' the experience of ignorant persons as exemplified above will remove his mistake. 29. If one would not trust to his own experience, How can a TarkiJca determine an entity by argument ? It will not help bim. Because argument has no end ; one person draws his inference in one way, which a man of intellect refutes and determines differentl}^ SO. Though argument alone cannot ascertain truth, yet to help its apprehension, if probable (conformable) arguments are required, you can have recourse to them, in a manner, as will help Boodhi to draw natural inferences in conformity to experience, but abstain from close reasoning and ill-matched arguments in the elucidation of truth, for sophistry misleads and is a source of great evil. 81. Now the probable arguments to determine the uni- form Intelligence conformable to experience, are being reiterat- ed. While describing the power of envelopment of Ignorance the experience of a person in reference to it has already been mentioned. He says "I know it not" &c. Therefore use con- formable arguments as help the ascertainment of the uniform Intelligence and in no way bear against it. -82. If you regard the discoverer of the pov^^er of envelop- ment or concealment of Ignorance — uniform Intelligence — as opposed to it. How can you otherwise apprehend conceaU ment ? (This you cannot.) Therefore know the indication of a wise man and look upon (viveha) 'discrimination' as an anatagonist of (avidya) nescience or Ignorance. 33. (b) 'Projection' or 'superimposition' is now being set forth. It may likewise be termed misapprehension. It is determined by the illustration of silver in nacre. That is to say as silver is mistaken in nacre from illusion, po from PANCIIADASL 60 the force of creation or snperimposition, the uniform Intel- ligence, enveloped in ignorance is apt to be mistaken for the physical and subtle bodies and individual intelligence. This is called the mistaken attribution of creation, super- imposition or projection. 34. When nacre is mistaken for silver, though the silver is entirely false, yet the [preceeding portion] lying in front and designated by the term, 'This nacre' is not unreal ; similarly though the attribution of individual intelligence to the uniform is not real, yet its practical resemblance to Self and Reality is a fact. 35. And as during the occurrence of that mistake, its tri-angular shape and blue color cease to be present iu the nacre, so the unassociated felicity &c., of uniform Intelligence are removed, when it is mistaken for individual intelligence. 36. Thus then as in its illusion, the mistaken perception of nacre is called silver, so the superimposition of false percep- tion on uniform Intelligence is Jivct. 37- Then again, as in nacre, illusion of silver occurs only when its preceeding part is visible, so the atrtibution of Jiva to uniform intelligence only follows on the parts represented by Self and Reality. 38. Though as a matter of fact, a mistake is the substitu- tion of one thing for another, yet without a close resemblance of the two, no mistake is apt to occur ; now in the case of nacre there is ordinary and particular distiuction in its fore part, and a close resemblance* with silver, hence the mistake ; similar- ly between the literal signification or predicate of the words * Two very extreme views prevail in regard to this subject amongst Hindu metaphysicians. Some hold that between a predicate and subject their does not exist any difference in the meaning. Bhadri supports the view of difference along with non difference, Avliile our autlior ficeks to maintain the existence of a difference. The 70 PANCHADASI. 'self — uniform Intelligeoce — and 'JivcC there is both distinction and resemblance, for which the illusory attribution of the arguments on which each rests his opinion are being given here to enable our readers to comprehend both the views. Tt is said, there is ditFerence along with resemblance between a material cause and its product, just as there is between a quality and its receptacle, or between caste and person ; between an instru- mental cause and its resulting action, there does not exist such a relation both of difference and resemblance, but extreme'difference only. For example, the instrumental cause of ajar, — a potter with his wheel and turning rod — is extremely different from that jar, which is a product of his manipulation, but between its material cause — a lump of clay — there exists both difference and resemblance, and if they were extremely different from each other, then the cause clay would alike have the property of producing oil, another sub- stance extremely different from it ; but since it is otherwise, we may with equal propriety conclude no clay shall produce a jar. Similarly if the material cause of a jar were to bear the strongest affinity, resemblance or similarity with it, no jar would result. Hence there is distinction along with resemblance between them, Now for this difference, the objections of extreme difference and of agreement or the faults of difference, do not apply to this view. Thus then it is an established fact. It likewise derives proofs from our own perception, because externally we find a jar different from clay, but on reflection, we know that every part of the jar is composed of clay, hence the two are identical. Bhadri thus refutes his rivals who consider the predicate and subject of a word, bear only difference. He says : — If the predicate of the word 'jar' be extremely diflferent from a jar then as it fails to convey the import of a cloth which is exremely different from it, likewise it should fail to signify a pitcher which is also extremely different from it, moreover if you regard the predicate of the word *jar' to be different from it and admit its signification a 'jar' or a pitcher which is extremely different from it (both in shape and size) then it may with equal propriety imply such another sub- stance as does not bear any resemblance to it j the same consider- ation is applicable to that other doctrine which does not admit the presence of a force, energy or desire in a term, hence it is faulty too. Because the predicate of 'jar', — a pitcher,— and a cloth, — which is not so— both of them are equally different from 'jar,' then inas- much as the word 'jar' has in it the force of conveying the significa- tion of a pitcher, and not of another substance consequently, beyond PAJCIIADASl 71 former takes place in the latter. Therefore the words 'self and 'I' (expressive of Jiva) do not literally bear the same meaning. a pitcher the word 'jar' cannot mean any other thing. Hence the strength of a word to convey its proper signification can only render that sense perceptible, and not a different sense. Tims then there is no defect in [admitting the strength of a word] regarding a predicate and snbject as always different from one another. It cannot be alleged that along with that difference there is a close resemblance, {tadatmya samba?idha). Because 'difference' and 'resemblance* or 'non-difference' are naturally opposed to each other; similarly between a proximate cause and its product there is said to be only difference and not difference along with non-difference (resemblance). According to the view of a Nyayika or supporter of the strength theory [of words], consideration of difference only is not at all faulty, though his opponents attribute faults wherever only difference is maintained. For say they, if there be extreme diffe- rence between a cause and its resulting action, then as a lump of clay produces a jar which is extremely different from it, it may as well produce oil which also is extremely different, and if no oil can be produced from clay, similarly a jar should not be its product. But this fault does not apply to the view held by a Nyayika, for he looks upon (x>raghhava) 'prior condition' as the efficient cause in the production of all things. That is to say, as for a 'jar' to be produced a potter, revolving wheel, and stick are the instrumental cause, similarly the prior condition of a jar is its cause. In the same way, in reference to the production of all objects, their prior condition is a cause. Now this prior condition of a jar resides in its material cause clay and not elsewhere, and that of oil, in the seed bearing it, (seesamum) and not in any thing else, so on we find each and every object residing (potentially) in that prior condition in its respective material cause, and not in any thing else, hence clay produces a jar &c., and not oil, simlarly oil seeds produce oil and not a jar and so on. Thus then as 'prior condition' is a cause of production, hence to regard an extreme difference between a cause and its product implies neither contra- diction nor any other defect from the stand point of a Nyayika. The same holds true with that other view of strength. For instance, moist earth can only produce a jar, because it has that strength only, and as it has not the strength of producing oil, no oil follows, similarly in an oil-seed there is the strength of producing oil and not a jar. Hence to regard a material cause and its product as ex- tremely different from each other is not open to any objection. 72 PANCIIADA^I. 39. The difference of the two words 'Self and T is now being explained. The common acceptance of 'self and parti- cular indication of 'I' is being illustrated by reference to ordi- nary usage. In ordinary practice we find 'Self (sayam) used in a variety of expressions always attached to a word, as Devadatta (him) self goes; you (your) self see, I (my) self am incapable. But T cannot be similarly used. 40. Moreover as an expressive antecedent is ordinarily attached almost everywhere as " this silver," "this cloth" simi- larly the word 'self is alwa3^s applicable by attaching it to another word. 41. If therefore 'I' (aham) expressive of Individual Intel- ligence is thus shewn to be different in its signification from (sayam) 'Self, then uniform Intelligence is to be be called Self. 42. And according to my view he is the Supreme Self 5* because self (sayam) excludes the idea of another from its But to say that there is difference and resemblance, is objection- able. That is to say, if as Bhadri says that between a material cause and its product there is difference along with non-difference, then the objections pointed out in connection with difference and non- difference will both apply to his view. A gambler and thief are two distinct persons, yet when a person is both a thief and gambler both the defects properly belong to him, similarly in admitting a difference and agreement between property and subject, the usual objections against difference and its reverse must equally apply. But that does not affect the strength theory inasmuch as difference only is admitted. For a substance has the strength to hold qualities in it. Consequently the objection pointed out against diffe- rence do not apply. For instance if the form, capacity and its other qualities are different from a jar, so is a cloth different from a jar and it may as well be expected to be present in a jar. "^ As in the instances quoted : — " Devedatta himself," " I myself everywhere when self is added with a personal pronoun it excludes the idea of another as if by way of emphasis, and points out strongly tho person concerned, so in a similar way when Self excludes the idea of other similar selves, my point is gained, and I can look upon him as the one Supreme Self. PANCEADASI. 73 signification, [such exclusion determines the reality of one Supreme Self] and that is my object. "-• 43. Now the words 'Self and 'Atma* are synonymous, there- fore as the first excludes the idea of another, so it is natural to attribute a similar exclusion with regard to the second. 44. As then the two words last referred are identical in their signification, the use of 'self in conditions of trance or fainting establish his existence likewise, as, " I myself was unconscious," here Self establishes his presence even in that state. 45. Though for its pervasion, uniform Intelligence musfi be alike present in all insentient objects, as a pot, a pitcher, &c, yet the distinction of sentiency and insentiency is not due to it, but is the work of intelligence reflected in Boodhi and dependent on it. In other words objects with individual Intel- ligence are called sentient, while those without it are insentient. 46. And as individual Intelligence is mistaken with the uniform, so is insentiency in the case of inanimate objects contrived to be present in uniform Intelligence. 47. If pervasion constitute Supreme Self, since he follows everywhere in all objects, in that case all such other objects as follow everywhere may equally be called Supreme Self, 'that' and 'this' are equally present everywhere, and used in con- nection with all objects, which may be said to depend on them, therefore they ought with equal propriety be regarded identi- cally equal to him. 48. [The reply is] though the words 'that' and 'this,' like Supreme Self, are plainly perceived to be attached to all objects including even the Atma, they are not the Supreme Self, but like other words signifying correct or proper they are merely attached everywhere, even in conditions of ex- treme contrariety. 49. The signification of 'that' and 'this' 'self and 'another,' 'thou' and 'I' are antagonistic or opposed to each other. 10 74 PAXCffADASL 50. Of them, the signification of 'Self opposed to that of 'another' is expressive of the uniform intelligence and the signi- fication of 'thou' opposed to that of T can be admitted as Jiva. 51. As the distinction between nacre and silver is plainly perceived, so even after the perception of distinction between individual Intelligence indicated by T and uniform Intelligence indicated by 'Self persons fascinated with the world, attribute the unreal Jiva to the true uniform Intelligence, from illusion. 52. But this illusory attribution of resemblance or identity (tadatmadhyas) is a product of ignorance, consequently when that is removed, the false perception of the reality of Jiva is also destroyed. 53. Knowledge of self destroys ignorance with its force of envelopment, and its resulting action, — false perception or iiiistake ; but the force of superimposition — evolution, or pro- jection of ignorance [i. e. misapprehension] — and its result- ing action of mistaken attribution (vikshepadhyas) require for their dastruction the exhaustion or consummation of fructescent works. That is to say, without the exhaustion of actions already commenced to bear fruit, by enjoying them, there can be no removal of 'Self.' 54. Ordinarily speaking, after the destruction of a proxi- mate or material cause, its productive action or result yeb continues for a certain time according to a Tarkika, so that to admit the continuance of illusory attribution, created by super- imposition, or misapprehension, even after the destruction of (Avidya) Ignorance, its material cause, is possible for a certain time, depending as it does, upon desire of enjoying fructes- cent works. 55. If it be urged, according to the view of a Tarkika after the cause is destroyed its product rests for a little time only, but to admit such duration to a lengthened period accord- ing to the Vedantin, is illogical, the answer is : — If thread out PANCHADASL t5 of which a cloth is produced, be destroyed, to say that the cloth escapes destruction for a short time, be correct, according to a Tarkika, — then when the cause of error which ranges for an indefinite length of time is destroyed, for its product to rest for a lengthened period is not unnatural, because to allow adequate time to a thing according to its space of dura- tion is clearly maintainable. 56. The above illustration is not cited by the Vedantin with the object of establishing a lengthened stay, after that of the Tarkika's momentary duration, but to shew that if he will only cite proofs which are not admissible, but imaginary, then, Why are we to abstain from the testimony of Snitl which appeals to experience and involves no contradiction ? 57. Hence there needs be no more arguing with the dis- honest Tarkika, but it is proper that we should have recourse to reason, for in the aforesaid way the Srutl has determined the mistake of the uniform Intelligence indicated by 'self with individual Intelligence indicated by T and imagined to be one. 58. And though that identity is only being conceived in error, yet simple argument is entirely powerless to clear this mistake of a Tarkika and others, who pretend to be wise without a due consideration of the purport of Sruti on the subject. 59. Some of the opposing sects unable to study the Sruti regularly in a consecutive manner, misapprehend the Supreme Self in an infinite variety of wa;ys and incapable of rightly interpretting the Sruti, cite at random such texts which they fancy support them, without considering their applicability. 60. The dullest amongst the Lokayats* says from the * Lokayata or Lokayatihas otherwise called Simyavadins and Charvahas were a set of heretics. They condemned all ceremonial rites, including even the sradha or rites performed in connection m'KIi 7G PANCIIADASI. uniform Intelligence to the physical body, the collective aggre- gate of all these, is his Self. 61. And to support it, cite the Svubti text which explains the foodful sac. " This foodful sac is the Supreme Self &c.," and " I am the Supreme Self." death on the occasion of parents by a son, without which no Hindu can be said to be purified from the impurity of death. It would appear, they were materialists and atheists ; looking upon the present existence as the best, they were of opinion that wealth and gratification of desire are the highest ends which a man should pursue and there is no other existence beyond this. Their principal tenets were according to Oolebrooke (1) the identity of self with the physical body, (2) rejection of ether as an element, (3) admission of perception alone as a means of proof. They were called Sunya- vadins because they expounded the doctrine of 'nothing' preceeding every thing ; in short from nothing has been produced the universe ; and Charvakas from their teacher Charvaha Muni. A Charvaka calls the physical body, derived from the four elements— fire, water, air, and earth his self, and argues thus : the sub- ject of the perception of Egoism is self. '< I am a man." "lam fat." *' I am lean." '' I am a Brahman." &c. Here the physical body is perceived as the subject of Egoism, and is accordingly taken for a man, or his qualities of corpulence and of Brahman &c. Hence the body is self or what is the subject of supreme aftection is self. In this way as a wife, son and the rest are conducive to the well- being of the body, and it is the seat of the highest affection, conse- quently the subject of the indications of that extreme love — the body, is self, and the highest aim of humanity consists in feeding that with good things and clothing it with good dress, jewels, &c., and death is emancipation. Now this requires no other proof than what actu- ally follows in every individual and is plainly seen ; look for instance at the appearance of a prince with all gold and jewels over, an ap- pearance expressing supreme indications of affection for that body, the care bestowed on its feed and dress, providing all comforts for it, and contrast it with the care-worn and pinched countenance of a raggamuffin, — yet even here, you will find him struggling all day long, for the maintenance of the body which he regards with affection and care. All these arc proofs enough and as they are everywhere visible, there can be no contention against their cogency. But this doctrine of C/iarvakas is clearly untenable. For if the subject of perception of Egoism ('I') would constitute self, in that case, the organs of sense and action would be so ; inasmuch as they are PANCHADASL 77 62.63 Another Lokayata says since with the exit of the {Jiva-Atma) or Life-soul the body dies, and since Egoism also perceived in the same way, as in the expressions ** I see." *'I hear." ** I speak." Thus then the organs are also perceived as the subject of Egoism, then again in regard to an individual's aftection for his body, it cannot be a subject of Egoism, consequently it is a mis- application, therefore the physical body is not self. Moreover, wealth and riches, wife and son, as they shew good deal of aftection for that body, evince a similar feeling for the organs too, consequent- ly in the absence of the highest amount of affection, the gross body is not a subject of supreme affection, and therefore it is not self. Fur- ther as the body is wanting in sentiency or intelligence, it is not self, and if a Charvaka^ were to say just as a mixture of quicklime with catechu and betel leaf produces the well known red color, so the body for its being a mixture of the four elements, derives its power of knowledge. But this is clearly impossible, for if a blending of the elements were to produce sentiency, knowledge or intelligence, we may as well expect a 'jar,' which is derived from a blending of the same four elements to possess sentiency or knowledge, but that it has not ; besides, in conditions of profound sleep, fainting, and death, the body is as insentient as a jar consequently insentiency is its normal condition and hence it is not self. If the physical body were identical with self we would never have fixed our belief in the identity of the body of our manhood, with that of our youth, though they are different from each other ; and when a person who had seen us in our boyhood come to see after an absence of several years, when we have attained manhood, he for the sake of recognition recalls to our memory a few leading incidents of the past, and we exclaim •' Indeed that am I." As this is a common inci- dent therefore, the body is not self. Further, since the body is subject to birth and death, prior to its being born or subsequent io death, it is non-existent, consequently self who is eternal cannot be same with it. Because that will imply the acknowledgment of two defects — of destruction of actions done, and the fruition of actions not done, after death ; both of them are inapplicable. That is to say, if the actions performed in life, were to produce no result, in the absence of self who is no agent and instrument, a person would then cease to practise works enjoined in the Vedas, and we see the contrary to be fact. Then again, for the existing difference of self of boyhood with that of prime, when a person has read the Vedas in his youth and boyhood should enjoy no fruits subsequent to that period either in prime or old age ; similarly all works done in the present life should yield him no results, thus the admission of 78 PANCHADASI. (T) is plainly discernible in the organs, sensory and active — and by them words and actions are produced, they, ( the organs) represent Self. Thus doing away with the assertion last men- tioned of the body being Self. 64. To admit this is nothing inconsistent; though in words and the rest of actions Intelligence is not clearly discer- nible, yet we cannot take them for insentient objects, conse- quently (to a certain extent) it is allowable. [That is to say, Intelligence being the indication or sign of self, the organs as they shew signs of intelligence can justly be regarded as self. This is what another Cliarvctka says, but it is fallacious, because self is that Avithout which the body cannot last ; in the case of the organs of sense and action, we find a person may be blind or deaf yet living, he may be para- lysed, his hands and feet are deprived of action, and progression, he may be dumb, yet living, consequently self is something distinct from the sensory and active organs. They cite in destruction of works done already and their unproductiveness is injurious, and in a previous birth from an absence of a do-er or agent no actions could be done, so that in the present life whatever a per- son has to enjoy or suffer should bo equally the case with all, and there shall be no cause of the prevailing difference as to happiness or woe in its various shades, as we actually find to be the case, — one is happy, a second miserable, a third beset with difficulties, — so that, it is impossible to acknowledge the fruition of actions not done, and along with it, the assumption of the body being self. Now according to Charvakas the chief or ulterior aim of humani- ty consists in eating, dressing &c., but it is not so, because a desire for a thing constitutes an ulterior aim or supreme purport, and as every one is desirous of acquiring happiness and removing misery, necessarily that desire is the supreme purport of humanity, and the highest of that felicity and extreme destruction of misery is called 'emancipation' in the Sidhanta. But enjoyment cannot be ranked with this ulterior aim for it is apt to take an extreme turn, and there is no limit fpr it ; neither can death be taken in the light of emancipation. PAJCHADASl. - 79 support, the expressions "I hear," "I see," "lam blind," &c. But it is to be remembered the first personal pronoun used in connection with that hearing, sight &c., establishes the pos- session of the necessary organs with which the several functions are carried on, consequently when it is said " I hear," &c., it means " I have ears to hear," or " I see with my eyes" and not " I am the eye" " I am the ear." Thus then the percep- tion of (subject of Egoism) T in connection with the organs of sense is quite distinct from them ; then again, if their iden- tity be sought to be proved by similar other expressions as " My sight is indifferent," " My hearing is acute" by shewing an attachment of sight, &c., with own self, it is simply a mis- application, for the cogniser is different from cognition, and self being the cogniser, is different from sight, hearing &c. Moreover in mental abstraction, or absence of mind a person, sees not, neither does he hear, though his sight and hearing are perfect, therefore we may lay down the insentiency of sensory organs, and what is insentient cannot be similar to self. In connection with it, in a dead body the organs of sense and action are all present, yet they are insentient. Further it may be enquired whether one organ is self, or whether their collective totality is so, or they are so many differ- ent selves. The first is quite untenable, for if it be said that a single organ is self, a person should die or be insentient when that is wanting ; yet the fact is otherwise, similarly if the collec- tive aggregate of organs be regarded in that light, then in the destruction of one single organ, all the rest should equally be destroyed and their should be neither life nor intelligence ; moreover if each of them were so many different selves then like ten elephants tied to one tree breaking it asunder, the body will be similarly affected by desires originating with each of these selves.] 65. A worshipper of Hiranyagarbha says as life 80 PANCIIADASI. coDtinues with respiration, though the eyes and the rest of the organs may be destroyed,* QQ, And as after all the organs &c., are engrossed in sleep, respiration (vital airs) alone continue, and as its superiority over the rest, has been mentioned distinctly in several places, it is therefore his Self. [But Prana is not self. Because like the absence of motion in the external air, when there is no respiration going on, death does not follow, we find plants do not respiref like ourselves yet they continue to grow, and preserve their vitality ; in regard to animated beings it cannot be said that respiration goes on during or after death, yet there are instances when it is sus- pended and vitality is seen to continue ; moreover in sleep Prana is awake, yet if it were intelligence or self, it should show the usual civilities to a new comer related to a person when he arrives at his house while sleeping, that it does not, nor does it prevent a thief when he robs him in sleep ; hence it is not self, but insentient and unconscious. It is contended by the supporters of Prana, that with its exit, death follows, therefore it is self. But this does not hold true. Because with the depar- ture [cessation of the secretion] of gastric juice, a man loses his appetite, wastes and dies, and we may as well call it self. Moreover the superiority oi Prana mentioned in the Veda is only with a view of producing an inclination to one engaged in devotional exercises. If it be said there are Sruti texts which clearly denote Prana to be self, but inasmuch as similar textsare also found in connection with the mental sac conse- quently one is contradicted by the other, hence it is not meant so ; but it serves to establish the non-difference of the abiding intelligence seated in them with Brahma.] * Hiranyagarhka is collective aggregate of Prana. t We know too well that trees and plants have inspiration and expiration. FASCHADASI. 81 67. Mind which is more internal than Prana is said by its supporters to be self, after the manner of Narad's Pancha- ratra. They say " Persons given to the exercise of devotion regard mind in that light" ; and because, Prana is not an agent or instrument but mind is so.* 68. The Sruti texts corroborating the view of mind as self are pointed out to support them : — "Mind is either a cause of a person's bondage or that of his release." " Situated internal to the vital sheath, self, distinct from it, is full of mind." Therefore Mind is self. 69. Some Buddhists affirm Intellect situated more inter- nally than the mind is self. They say, intellect which is tran- sient in duration is regarded by its supporters to be self, and establish its internal position in this manner :— because the cause of cognition by the mind is due to intellect, and that is evident. * Mind is not self. Because in conditions of trance and sleep, an absence of Mind is plainly discernible. Now, the atma can never leave a body without causing death to ifc, but in the absent condi- tions, when a person recovers consciousness, the Mind is again restored to its original condition. Hence Mind is said to be insen- tient naturally, and is not self. In proof, we may cite the expression when from some cause or other, a person is under mental abstraction, on recovering from it, he says " I was wandering in my Mind, and hence did not hear you." Though all the time, he was apparently listening to what was being said to him. Thus then, as Mind is apt to be disturbed, sometimes fixed, at others, unsettled, it is something different from self, who is always fixed. Mind is illumined by the reflection of intelligence from self, not that self im- parts something of his own consciousness, of his own will, for that he has none, as he is passive, and actionless ; but like a needle attracted by a magnet \yhen placed in apposition, the two— Mind and Self — from their close proximity to one another, are similarly in- fluenced. Hence it is an agent and instrument. Here again there is difference, for as just said, Self is actionless, and therefore not an agent (doer) and instrument, whereas Mind is so, and is the cause of bondage and emancipation. But it may be asked how ? The reply is, in proportion as you beget a desire for material pros- 11 82 PANCIIADASI. 70. If knowledge or cogoition, and the predicate of the word ^miud,' namely internal organ, were one, how can there be said to exist between them a relative condition of cause and effect ? Hence their difference is being described. The inter- nal organ has two sorts of fanctioud — Egoism and 'This' ; of them, Egoism [ I am I ] is called cognition {Boodlii), and 'This', Mind. 71. Since without the internal preception of 'Egoism' there can be no such knowledge as "This is," therefore Intellect or cognition is called the internal and cause, while Mind is the external and effect or action. 72. Since that (Intellect) perception of Egoism [I am I] is apt to rise and disappear every moment, it is called tran- sitory, and self-illuminated ;* perity, the more are yon enticed to search after it, and that subjects you to rebirth ; while ou the other hand, after having ascer- tained the unrealty of the objective world, when with due delibera- tion, you cease to have any concern for it, and increase your spirituality by the 'means' of knowledge, your knowledge des- troys the 'accumulated' and 'current works' leaving alone the 'fructescent' for your consummation in life, so that when you part with the body, you enter into that blissful state whose sole essence is joy, and which no eyes have seen, nor ears heard, and Mind can form no adequate conception of. ^ A Yogachara says Intellect or spiritual soul is his self: — All objects whether external or internal are moulded after know- ledge. Now this knowledge resembles a flash of lighning, it appears and disappears in a moment, hence it is transient. But as it dis- covers itself and other obj>^cts, it is called self-illumined. It has been compared to the light of a lamp and a river current, where wave after wave keeps up the continuity ; knowledge of a first object is displaced by a second, and that by a third, and so on ; hence the current of intellect or knowledge is of two sorts, of which, one is local, and the other continuous ; the perception of Egoism 'I am 1' is an instance of the first variety and is only another form of Boodhi. 'This is a jar' and similar other perceptions connected with 'this' : — 'this body', this river, 'this house', etc., are all instances of the second; they rehit^i to external objects. The second or continuous flow PANCHADASL 83 73, And the life soul in the Veda: an agent subject to birth and death. follows the first or local. Hence the local flow of Boodhi produces the continuous which is its action. Therefore that one is self. Now the continuous flow is no other than Mind, therefore 'eman- cipation' consists in dwelling upon or concentrating the mind on Boodhi, and to be one with it, thereby fixing the transient flow of the intellect. But this view is objectionable. For, the action of knowledge in the perception of form, taste, smell etc. like the sen- sory organs, eyes and the rest, being the means for ascertaining action. Intellect is not self ; but what knows it, which ascertains or cognises all objects to a certainty, is self, — and as he is naturally luminous, he is always self-ill aminated. That is to say, like the sun who is the discoverer or illuminator of all objects, which are therefore said to be discovered or illuminated by him, we have a similar conditional difference between Self and Intellect (Boodhi) ; Self is illumination and Intellect illuminated by Self. As the light of a lamp, covers or takes prosession of a jar or another object and discovers it, the two are mixed, though naturally they are distinct ; similarly Self who is consciousness is blended with In- tellect so as to become one, and this twin medley is the means of perception from which cognition follows, though naturally they are distinct from each other. And as from a difiference in occupation, the same Brahmnia may be designated separately a reader and cook, similarly the internal organ which is a product of the good quality of the nonquintuplicated elements, ether and tha rest, for its certitude is called Intellect, and for its action of doubt and resolution is designated (liana) Mind ; consequently the division of that internal organ into Intellect and Mind for their separate functions of internal and external objects of ' I ' and 'this' is not feasible. In reference to the transient nature of knowledge the arguments adduced by its supporters do not stand a searching scrutiny. For, if Self be liable to destruction every moment, in the absence of that Self in a prior period, there can be no acquisition of wealth ; or a person advancing money to another with a promise of repay- ment a year hence, must naturally forget every thing about it and will cease to demand or receive payment from his debtor. Then again, a person on rising from his dinner table will never express satisfacoion the next moment that he has been well satiated, as he does ; a dead man may turn into a beast, a can of milk may like- wise be turned into poison a moment afterwards ; it clmnot be 84 PANCUADASL 74. A Madhyamika Buddhist says this transient cognition is not Self, for it is very short-lived, like a flash of lightning ; but 'Nothing' is self, as without it not another thiug can be perceived. 75. And cite in support the Sruti text. "Before the evolution of the world there was present nothing" ; and know- ledge, and its subject i. e., phenomena, are only illusions created on nothing.* asserted with any plausibility, that a second Self is produced after the first one is destroyed retaining all his coueeptions, consequently the subsequent Self is capable of retaining the knowledge previously acquired by his predecessor, and this prior knowledge is said to be due to mistake. But since the transient Self is subject to destruc- tion in a subsequent moment, necessarily in the absence of an observer and site, there can be no mistake [as in the instance of a snake in a rope, a spectator and rope are needed to create that illusion.] Moreover, as knowledge is non-particular, its conception cannot be acknowledged. Even admitting conception to be a fact, then it must have a receptacle, vehicle, or assylum ; and if it be said, knowledge is the assylum, that will do. away Avith the non- particularity of knowledge. If Self were short-lived, a person will have not the slightest inclination for doing meritorious deeds, but will lead a life of pleasure and run headlong into sin ; for his self is changing every moment, the first one gives place to a second, and that to a third, so that the doer of sin (they regard Self so) will be replaced by a new self the next moment, and there will be no bad consequences for him, and there will be a total absence of desire of happiness. Further, on appealing to experience, we find a person say "My in- tellect is dull" another says ''My intellect is sharp"; here also the same difference is established between self and intellect ; for the intelligence of self knows no fluctuaion, it is permanent, and self- illuminated while Intellect is illuminated by self consequently depend- ent on him, therefore not self. * A Madhyamika Buddhist calls 'Nothing' ; his self, because self and things distnict from self, are like nothing, consequently for the resemblance of all objects with 'nothing,' it is the principal entity. In profound slumber, a person loses all consciousness of external objects and he experiences nothing ; for, on rising from sleep FANCIIADASL 85 76. Bat this assertion is inadmissible. For the asserters of 'nothing' maintain the unreality of the world Avhich they say to be a simple illusion ; but illusion must abide on something real, and in the absence of that site in 'Nothing' for an illusion to arise, consequently 'nothing' cannot be admitted to be the source ; moreover, 'nothing' also stands in need of Intelligence as a witness, otherwise it cannot possibly have any power or force. [To cite an apt illustration so frequently made use of in Yedantic writings, let us take the instance of 'snake in a rope.' Here the site of the snake is rope, and when a person imagines, he sees a snake, that illusion requires the presence of the rope; without seeing it there can be no mistake of snake. We have therefore a real rope existing on the ground, on which is projected the form of a snake through the enveloping force of ignorance ; and that snake is no actual creation, but simply a superimposition, for if it were so a light helping us to know what the thing lying in front is, dispels it ; this will be clearly impossible. Hence it is said, if 'nothing' is the real entity and phenomena are illusions created on nothing, like the snake in rope, that nothing must have something resting on the background ; for he says "I knew nothing then." Moreover to a wise person, the remnant of ignorance in the form of the Blissful sheath, is self — a semblance of nothing. But it may be asked of him whether his nothing is with or without witness 1 Or whether it is self illuminated 1 If the first, then that witness is something different from nothing and no other than self; the second consideration — without a witness — will be a contradiction, and the third view of self-manifestibility only esta- blishes Brahma by another name and remove 'nothing' altogether. Then again the Sruti text cited by him from the Chhandogya Upa- nishad that "Nothing was present before the world was ushered into exis'-ence" does not apply. It does not help his position. It has been purposely introduced to do away with the assertion of 'prior con- dition' acknowledged by a Naiyayika, and Vaishesika Buddhist, as an efficient cause for the world. 86 PAKCIIADASI. there can be no illusion on nothing, as there can be no snake without a rope etc. Then again, who discovers nothing ? Ifc cannot discover itself, intelligence is needed for that purpose, hence the real entity is intelligence and the objective world, an illusion on intelligence.] 77. Therefore if Self were to be acknowledged as Intelli- gence, what is different from the cognitional sheath and mosO intrinsically situated, and existent too — the Blissful sheath — is self. This is the instruction given in the Vedas. 78. Thus having shewn the contention about the nature of Self, his size is now being declared to be equally disputed by the several schools of thought. Some of them say self is atomic in size, some large, and others intermediate, resting their individual assertions on SruU texts and reason. 79. A set of dissenters known by the name of Madhyamikas regard self to be equal in size to an atom, because he per- vades in the finest capillaries which are no bigger then a hair divided into a thousand parts.* -^ But this statement of the atomic size of self is untenable ; for in that case, he will be confined within a small space in one parti- cular part of the body, consequently a person will feel no pain all over his body in the case of illness. Self is a knower, he alone has consciousness, so that to feel pain in the feet as well as in the head at one time, clearly does away with his atomic size. But then its partisans allege, as the sweet scent of a flower or musk is diffused at a distance from the spot where such flower or musk is kept ; similarly in spite of his atomic size, self is diffused all over the body, hence either pain or pleasure can be equally felt in the head and feet at one time, though they are distant from each other : but this is a micitaKe. Because oil seeds placed in a jar will not fill it with oil, and it is in the ncituro of a quality to remain confined within the body, whose quality it is ; hence, external to Self, there cannot be any quality of conscious- ness. Then again, it cannot be maintained, like a sandal paste applied to the feet producing a pleosureable feeling of coolness all over the body, the consciousness of Self confined in one particular region of the body diffuses itself all over and pervades it everywhere. Because in the case of sandal, the watery particles of the paste are PANCHADASI. 87 80. Because innumerable passages to that effect occur in the SmtL "Self is finer thaQ an atom and subtler than the subtlest." 81. Here is another illustration from the Sruti to the purpose. "The forepart of a single hair when divided into hundred parts, one fractional hundredth only is an individual capable of knowing" so very subtle is self. 82. Another sect called Digambars say, self is interme- diate in size, because consciousness is present in every part of the body from head to foot. And for the Sniti text :— ''This self occupies even the tips of nails." 83. Though medium in size, yet he is capable of pervading in the capillaries ; just as in the instance of the physical body when a person has passed his two hands in the sleeves of a coat, he is said to cover his body with it, so is the pervasion in capillaries attributed to self. 84. But it may be objected, if Self were medium in size he could not enter the body of an ant which is small, and an elephant Avhich is a big animal, from the force of fructescent works ; therefore it is said, the entry of Self in the body of a bigger or smaller animal is due to a smaller or greater particle absorbed into the body thus refrigerating the blood and producing the sensation of coolness, so that there is no refrigerating quality present in sandal, it is only the water with which it is mixed, that has it, necessarily therefore the illustration is not an apt one but extreme. Then again, they say, like the light of a lamp illumi- nating the interior of a room, consciousness of self illumines by diffusing or pervading all parts of the body, though he may be con- fined within the narrowest limit in one particular part. Even this is open to objection. For self in that case will be visible and have a form like the lamp, both of which will reduce him to the condition of an unreality, subject to destruction, which he is not. Thus then, self is not atomic in size. The Sniti texts cited by the partisans of this theorj^ have only been misapplied, inasmuch as they were meant to impress dull persons with an idea of difficulty as to the nature of self. As atoms are difficult of comprehension, so is self difficult of perception. 88 PANCIIADASI. of self entering that bodj according to its size, thus estab- lishing his medium size. 85. But the attribution of form in the manner aforesaid to self will reduce him to impermanence like a jar &c. [For name and form are indications of creation and therefore non- eternal] ; hence the view of a Digambar is faulty, as it implies the destruction of works without enjoying their results (of virtue and sin) and the (accidental) fruition of merit and demerit without works being performed. Both these defects will apply to self. 86. Thus then as both the views of self in regard to his size — excessively minute like an atom or intermediate — are defec- tive, consequently w^hat is neither small nor medium is great, therefore like ether he is all-pervading and formless. As the Veclas say ''Like ether he is pervasive ; he is eternal." ''He is formles and actionless." 87. Like his size, the intelligence of Self is equally a subject of contention. Some acknowledge his intelligence, others deny it, while a third say him to be both intelligent and insentient. 88. According to a Pravakara and Naiyayiha self is in- sentient, but like ether possessing the property of sound, he is a body, with knowledge or intelligence for a quality. 89. They attribute to him other qualities as: — Desire, spite, endeavour, virtue, vice, happiness and misery and impression. 90. As these qualities are liable to come and go, the cir- cumstances under which they appear and disaiDpear and their cause are now being ascertained. When self is combined with the mind, from the influence of the unseen (adrishta), the qualities intelligence etc. arise, but in the profound slumbering condition, when the connection of mind with self is cut off, they also are effaced or wiped away. PANCIIADASL 89 91. Thus though self is naturally insentient, yeb for his quality of intelligence, he can be acknowledged as sentientj knowing or intelligent ; moreover the other qualities, desira and the rest, likewise establish it ; and as he is an agent, — a doer of virtue and sin — he is therefore distinct from Iswara. 92. As happiness and misery are sometimes produced in self from good and bad actions performed [during life], so are desire and the rest derived from similar actions in a previous life. 93. In this manner, though self is all-pervading, yet it is quite possible for him to go away with death, and be reborn in a fresh body, as is amply testified by the Veda when it treats of 'Works' (Karmakanda.)* 94. A PrabhaJcara and TarJcilca regard the 'blissful sheath' as their self, for it remains even in the profound slumbering condition ; therefore self is an insentient body with intelligence, desire and the rest, already cited, for his qualities.*!* *If it be apprehended, since Self is all-pervading he cannot be subjected to metempsychosis ; therefore it is said, the desires etc., of the present body are a product of works done in a prior state of objective life, and like the stay of Self in the present body, actions performed now will produce a future body, where to experience felicity or misery, in proportion to merit or demerit, self has to go, to rehabilitate it. t But this doctrine of theirs is clearly untenable ; for to say that in profound slumber the absence of consciousness proves self to be instentient, is opposed to individual experience; for if such were a fact, a person on rising from sleep would never hav^e expressed *'I was sleeping happily, I knew nothing then," thus clearly proving a remnant of consciousness, enough to leave an impression in the mind of the sleeper as to his perception of happiness, accompanied with ignorance. Then again, in the S^niti, Self is said to be without attributes ; therefore to attribute desire, spite, virtue, etc., which properly belong to the internal organ, is simply a delusion. More- over, as the said qualities desire and the rest, belong to the internal organ which continues in waking and dreaming slumber — consequently present then ; but in profound slumber, that organ is 12 ^0 PANCJIADASI. 95. Now the followers of Bhatta (Bartikkara of the Piivva Mimansa) or as they are called Bhat, regard this blissful sheath which is their self to be both insentient and sentient. For a person on rising from his sleep remembers that he was sleeping soundly and knew nothing then, a condition in which ignorance [insentiency] and felicity, both are experienced ; bub for this remembrance of felicity, a certain amount of con- sciousness must necessarily have been present, hence the Atma is said to be both insentient and sentient. 96. Thus then, the recollection '' I was sleeping in- sensibly" which arises in the mind of a person on his first waking, can never follow without the perception of actual ignorance or insentiency in such profound slumber, hence for th« presence of ignorance and experience or perception, the consciousness of Self is said to to be covered with in- sentiency. 97. And since the ^j^uti mentions " Self is not deprived of his consciousness in that profound slumber," and as memory establishes his insentiency, therefore he is both sentient and insentient and lik the firefly, luminous and dark.* absent, hence there is an absence of the qualities which mark it — it will thus be found, that the natural inference of what has been mentioned establishes the internal organ, and not self, to be possessed with the qualities, desire etc. There is yet another con- sideration which precludes the applicability of the view held by Naiyayikas and Prabhakars : for say they, self is all-pervading and manifold ; in that case it will be difficult to connect a particular self with one body, for all selves are related to all bodies, all works, and all enjoyments and connected with all minds. * But this is'open to objections, a few of which are here worth mentioning. As light and darkness are naturally opposed to each other, so are sentiency or consciousness, and its reverse. As for instance, it cannot be said, "This man is a jar," so the above conditions cannot exist. For instance, if it be said, that the insentient part is perceivable, and the light of consciousness is not perceivable PAJCHADASI. 91 98. After thus exposing the error of the Bhats, the view held iu Sanhhya is now being set forth. A follower of Kapila (author of Sanhhya PJiilosophy) says, a body without forria cannot have both insentiency and sentiency ; therefore to say self is formless, would be meaningless. 99. But the attribution of a recollection of insentiency to self in spite of his intelligence, does not imply any contradic- tion. For the perception of insentiency is only due to (Prahriti) Mai ter, which is possessed of the three attributes good, active, and painful or dark, and subject to change, only that self may be an agent or instrument of enjoyment, and be freed from the bondage of re-births. This is its purpose. 100. Though Self and Matter, for the possession of un- conditioned bliss and sentiency by the former, and insentiency by the latter are extremely different from each other, yet from iu self, so that for the same body or substance to be possessed of properties directly opposed to each other is clearly impossible. A3 from the sight of a stick, it cannot be said, ''here is a Dmidi," but there must be present an individual carrying the stick, tO' deserve the appellation of a Duudi : so from the knowledge of one part, insentiency. Self cannot be determined to be both insentient and sentient. Moreover, if the part representing sentiency or consciousness be deemed amenable to perception, then insentiency must fall in the back ground of illusion — a creation of fancy. — Likewise it may be asked of them who follow Bhatta, Avhafe is the relation of the two parts, insentiency and sentiency of self? Whether it is due to combination or to an identity 1 Or is it only a condition of subject and owner. From the first stand-point, self will be reduced to impermanence, for objects derived from a combination of two or more substances are material, hence non- eternal ; if the second view be maintained, insentiency will be identical with sentiency, and sentiency with insentiency, which is absurd ; the third will reduce self to impermanence, like a jar. We find, therefore no proofs as to one half of Self being insentient and the other half sentient ; for in the Sruti, Self is described as a mine of know^ledge. It is true the Smriti mentions about this insentienc}^, but that refers only to Ignorance in the condition cf profound slumber. 92 PANCIIADASL an absence of perception of the difference between Matter and Spirit, matter is regarded as the cause which helps self to enjoyment and emancipation ; and for allotting bondage and emancipation to Self, like the aforesaid dissenters Tarkika etc., even the followers of the Sankhya School admit a distinct difference in self.* 101. As proofs confirmatory of the insentiency of Matter and the unassociated bliss and intelligence of Self, Sruti texts are being cited in reference to the first. " For its being the cause, the indescribable [Ignorance or PraJcriti] is superior to Mahctt {MahatahuaV And in support of the unconditioned or un- related nature of Self [we -find it said] "This self is unasso- ciated or unrelated. * Kapila regards Matter as the cause of the world and says, it is likewise the cause of bondage and deliverance of the (Purusha) Atma or Spirit ; but it is open to objection. For in periods of cyclic destruction, matter is said to be in a state of equipoise, that is to say, its three properties are evenly balanced. Evolution begins only with a disturbance of this equilibrium. The first mentioned condition is spoken of as the na^inroX (Pradhana), chief or i^rimary condition, so that with evolution arises the insen- tient condition ; now if insentiency be the primary state, the equi- librised condition will necessarily come to be secondary. Then ao*ain, from a want of association with the intelligence (self) there is no relation with the primal condition ; and as without a relativity of intelligence, the subsequent evolution cannot proceed from insentiency, consequently the primal cannot create ; and that primal condition is Iswara's intelligence endowed with Maya, who is the in- ternal ruler and creator of the world. Kapila advocates the theory of the Spirit being manifold and as many in number, as there are individuals. But to say so is futile, because admission of the oneness of the all-pervading intelligence and the attribution of enjoyment etc., to the association of the internal organ, are enough to settle the point, and the necessity for such an infinite division of Atma is clear- ly removed ; otherwise to regard the eternity of matter and manifold diversity of Atma will land ns in the region of {sajatiya, vijatiyB) defects marked by similarity and dissimilarity, or in the language of Western physicists, isomorphism and disomorphism. PAiYCHADASI. 93 102. Thus having exposed the fallacious views held by the aforesaid dissenters in regard to the nature of Self,t,heir opposite doctrines concerning Iswara are now being declared. For this purpose, his nature is first determined. According to the followers of Yoga, Iswara is the controller of matter, closely engaged [occupied] in intelligence. He is superior to all individuals. 103. As in the SnUi " He is the lord of Matter and Jiva, and qualities." That is to say, Iswara is the Lord of the equili- brised state of matter, when its Satiua, Raja and Tama are evenly blended, (likewise called Pradhan or primary) ; the indivi- dual with his tenement of flesh which is called ground — for it is the scene of works already bearing fruit — and the three attri- butes just mentioned — for they are controlled by him. It is not to be imagined that this is the only mention of Iswar in the Veda. For the Brihadaranyahopanishad have texts explana- tory of him, as an internal knower. 104. Resting their opinions on such Svvbtl texts, as they believe support them, and which they construe according to their lights, a marked variety of opinion prevails in regard to Iswara among these controversialists. 105. With a view of ascertaining the view held by a Yogachara, the nature of Iswara after Patanjali is being de- clared. He is defined as " A particular person unconnected with felicity or misery, merit or demerit, good or bad action^ their impression and composition. Like Jiva, He is unassociat- ed (bliss) and intelligence.* * It remains to be observed that there is a marked similarity between Sankliya and Yoga in regard to Jiva ; for as the former holds him to be unrelated, self illuminated, uniform, and intelligence, so does the latter ; and he is an enjoyer only, but no &gent or instru- ment. Now such an experience of his enjoyment follows from want of discrimination; for happiness and misery are the attributes of the 94: PANCHADISI. 106. Bub it may be asked, if Iswara is thus unconditioned or uiiassociated intelligence, how can then he be the controller ? The reply is, that does not imply any contradiction, it is quite possible for his being a particular person and a controller, otherwise there will be no regulation of bondage and eman- cipation. [That is to say as a king rewards a person for good and punishes for bad deeds, in the absence of Iswara as such a controller, a bad man may be released while a good sub- jected to rebirth, and thus the innevitable law of Karma will be set at nought]. 107. And the testimony of the SriUi likewise goes to establish his control. As for instance. "From his fear the wind moves and the sun shines." If it be asked how is he unrelated ? ''This Supreme Self for an absence of pain,* works, etc., the usual atributes or perquisites of a Jiva, is likewise a controller." And there are arguments and (good) reasons for it. internal organ whose function is intellection, (Boodhi), in connec- tion with which, he is apt to be attributed the power of enjojnng, and that Boodhi (spiritual soul or intellection) is the agent ; from simi- lar want of discrimination, self is practically regarded as an agent, and so long as the intellect is not cleansed by the practice of the two varities of meditation called samprajnata and asamprajnata or better still, the conscious and unconscious varieties of the Vednntin, misery cannot be completely extirpated ; but when these medititations have thoroughly ripened, then Jiva is roused to his sense, he has now got discrimination wherewith to keep misery at bay, and this extreme destruction of misery is called eman- cipation in Yoga. Sankhya does not admit Iswara, but Yoga does, and that Iswara is like Jiva unrelated or unassociated [uncon- dioned] Intelligence. * There are five sorts of pain : — {a). An Identity of sight and seer, (6) Ardent desire for happiness and objects tending to it, (c) Pain produced from material objects {d) Fear of death and (e) Eagerness for the preservation of the body. FANCHADASL 95 108. Moreover if Jiva be likewise devoid of pain what constitutes the distinction of Iswara ? So long as there is a want of discrimination, a person is apt to consider himself as subject to grief; as has already been said. [Vide ante V. 100.) 109. With a view of establishing a difference between Iswara and Jiva, a Tarkika (Naiyayika) says, Iswar's three qualities intelligence, endeavour, and will are eternal^ and his imassociated control is unsound and objectionable. 110. And adduce the testimony of the Sriiti in support : — "His desire is eternal, his determination actuates him always and knows no rest." In this manner, the eternal nature of his qualities are sought to be established. * 111. The opinion held by the worshippers of Hirany- garbha (Brahma) is now being cited. They say, if Iswara be regarded as eternally intelligent, etc., the work of creation will be continued for all time, hence Hiranyagarbha who is the collective totality of subtle bodies is Iswara. 112. In spite of his having the subtle body, he is not a Jiva, because he is devoid of actions ; and because in the Udgita Brahmana his glory has been fully declared, [he is therefore Iswara.] 113. As there can be no perception of the subtle without the gross physical body, therefore a worshipper of Vishnu says: — Virat is called Iswara for the conceit that he is the collective aggregate of gross bodies and is always possessed of head etc., [and of divers forms]. ^ In such an admission of the eternal intelligence etc., of Iswara there will be created a discrepancy with the Srtdi texts where it is mentioned, "With the creation of the Universe, arose the intelli- gence of Iswara" as also such other texts which expound the view of non-duality. Hence it is easy to infer, with every show of reason, that the words 'true desire' etc., cited by a Tarkika, mean a duration extending to cyclic periods of destruction and not to eternity. 9G PANCIIADA^^I. 114. And cite in support "That he has thousand feet, thousand hands, and an equal number of heads and eyes." {^ruti) 115. If an immense number of hands and feet were to constitute Iswara, a centipide may with equal propriety be called so. Therefore abstain from calling Virat to be Iswara but look upon Brahma as so ; and beyond him, there is no other Iswara, for non else has the power of creating subjects. 116. Those who aro desirous of issue and large progeny worship Brahma, and regard him as Iswara ; for the Bruti says "Prajaptiti (Brahma) creates all subjects." 117 But a worshipper of Vishnu says since Brahma had his origin from a lotus, and that was the navel of Vishnu, consequently the latter pre-existed him, hence ^he is the father and therefore Iswara, and not Brahma. 118 A Shivite says his own deity is Iswara, because Vishnu could not ascertain where the legs of Shi\^a were resting. 119 A follower of Ganesa takes objection to the recogni- tion of Shiva as Isw^ara, for he had himself to worship Ganpat for conquering Tripur to avoid disaster ; therefore Ganesa is Iswara. 120. In the same way, there are others who show a bias for their own deities whom they call Iswara ; by the help of the {Wantras) sacred formulae used in their respective worship, they seek to establish the truth of their assertion, as also by an analysis and argument of their meaning and by a refer- ence to Kalim [a complete cycle of four Yiigas]. 121. From the internal knower to inanimate objects all are equally dsnominated Iswara, inasmuch as even trees for instance, the fiicus religiosa, aslepias gigantea and bamboo are objects of worship with men. 122. In order to ascertain the correctness oi the several PAXCJIADAST, yr views held concerning Iswara, by the different sects of wor- shippers, ifc is said, with the help of analogy and analysis of the arguments ir.ed in the Skastras, a wise and tranquil person has no difficulty in differentiating Iswara from the rest and ascer- taining him as secoadless. This will be shewn in the sequel. 123. The testimony of the SriUi on this subject is to the following effect : — ''Know then Prahriti is Maya and Iswara is the particular person endowed with it." '' All objects Avhich ramify the universe have sprung from him." [That is to say, Matter is the proximate cause of the universe, and the Inter- nal Knower associated with it is the Supreme Iswara, — the instrumental cause abiding in Maytx. And all objects whether sentient or otherwise which fill the universe are said to be derived from Iswara, inasmuch as the same matter which forms a feature in Iswara is equally present in the rest {^riUi). 124 And inasmuch as all contradictions are cleared by the ^ribti text just referred above, the different worshippers of inanimate and animate bodies can have no further cause of disagreement. 125. And as Illusion (matter) is said in the Nirsimhcc Tapani to be full of darkness, (ignorance), and experienced by all beings, such experience is a proof of its existence, as has been over and over mentioned in the SriUi.^ 126. And its {Maya or Prahriti s) action is described in the Svvbti to be insentient and fascinating. It likewise establishes its property of darkness as proved from individual experience, in the following wise. " The action of Maya is both insentient and fascinating." " It is infinite." Now this infinite nature of Matter establishes its universal presence, as we actually find on "*" We are all equally ignorant of somethiag or other, and when asked about a thing we know not, we declare our ignorance. Ignorance is universally present, and its existence needs no other proof than our individual experience. This is what is meant. T'S PAXC/rADASL appealing to the expcrioDce of all person?, both young and old, men and women alike. 127. Insentiency refers to want of intelligence. As for instance a jar. Fascination is described as what cannot be grasped by intellect ; that is to say, what the intellect fails to comprehend. [It is that spiritual ignorance which leads men to believe in the reality of world and to addict themselves to mundane Gr sensual enjoyments.] 128. If it be said, for the universal pervasion of Maya, and its property of darkness or ignorance being an established fact according to individual experience, it is doubtful whether rt is capable of being removed or destroyed by knowledge. For such a purpose the conclusion of the SnUi, and an analysis of the arguments used for and against, is cited to lead to the infer- ence of its indescribable nature. Referring to this the SruH says. '• It is neither being nor non-being etc." And what is neither being nor non-being is indescribable. 129. It cannot be termed non-existent, for it is experienced everywhere by all alike ; nor existent, as it is capable of being destroyed by knowledge ; but as something worthless from the .^tand-point of knowledge. 1.30. Thus it can be described in three separate ways : — (a). In the light of knowledge it is something worthless.* (b). From the standard of logical inference, it is indescri- bable, (c). And according to ihe standard of ordinary perception, it is really existent, 131, And as by spreading a picture, all its figures are rendered plainly visible, so the apparent existence of the world * The word worthless requires to be explained. What does not exisb always iu all the three conditions of time is called so. The three conditions or divisions of time are waking, dreaming, and pro- fouai dreamless shimbsr. FAJCIIADASL n m due to ' Majja ; with its destruction by knowledge, pheno- mena are reduced to the condition of non-reality, just as the figures in the painting disappear when it is rolled up. 132. In the SriUi, Maya is described as both independent and dependent ; but to apply such opposite conditions to one and same substance, may appear contradictory, hence it is explained in the following wise : — Since Maya cannot be conceived or rcailized as a separate entity without intelligence, consequently it is said to be dependent, and inasmuch as it affects the imassociated intelligence it is therefore free : — 1 33. It has the faculty of rendering the uniform unasso- ciatcd intelligence of Self insentient and making him appear totally bereft of intelligence ; and through the reflex intelli- gence it seeks to create difference between Jiva and Isw^ara. 134. It may be asserted, if Self Avho is ever uniform and knows no change be thus affected by Maya, then this trans- formation would indicate change. The reply is, Maya destroys bis unchangeable and uniform nature and discovers the pheno- menal world in him — and this is nothing astonishing for it.. 135. Like the solvent property of water, heat of fire and hardness of stone, transformation is naturally present in Maya. 136. So long as a person is not disenchanted of its spells, he is apt to be filled with wonder concerning it ; but when he has come to know of Iswara, the controller of Maya, his wonders cease and he regards it as something unreal and false. 137. To a Naiyayika and others like him, who believe in the reality of the objective world, this is applicable ; and not to a Vedantin, for he believes in the unreality of Maya. 138. And wdth a view of shewing the uselessness of multi- plying questions, the necessity is pointed out of cultivating knowledge wherewith to destroy Maya, and this is what an intelligent per.son should do. 100 PANCIIADASL 140. Thus then, destruction of Maya is proper for all persons, and there is no necessity for ascertaining its nature ; but there are men who would dissent to it, and sa}^ it is proper that one should know what Maya is ; hence it is said, "Ascertain its indication as known to all men. 141. And that indication is what cannot be ascertained exactly, though palpably present and manifested. Like a magi- cal performance every thing that is presented to your sight appears real while the fact is otherwise ; and Maya is known to all men in that manner — an illusion. How then can you ascertain its nature ? 142. And phenomena are said to be a product of Maya, for, in spite of our diligent investigations wc sadly fail to ascertain the exact nature of any one thing ; hence free your self from all bias and say whether it is possible to ascertain the nature of Maya. 143. If all the learned men were to join in investigating the nature of a single entity out of the many, which fill this universe, they are sure to declare their ignorance somehow or other, and will fail to ascertain it. 144. For instance, if you ask them how does a drop of semen produce the human body w^ith all its organs ? Whence does Intelligence come and why ? What will be their reply. 145. If they were to say, it is the very nature of semen to produce a body and its organs, Ave may fpause to enquire How did they know it ? And point out the instance of sterile women who conceive not ; consequently semen is not naturally possessed with such a property. 146. So that, ultimately they come to acknowledge their ignorance ; for this reason^ the wise regard both ignorance and its product, the material world, in the light of a magical per- formance ; they are so to speak a phantasm. 147. What can be more magical than human conception ? PA.VCffADASL 101 A drop of semen entering the uterus, vivified by intelligence, develops hands, head, feet ecc, in due order ; gradually attains to childhood, youth and old age, is subjected to various diseases, and sees, hears, smells, enjoys and progresses to and fro. 148. Nor is this confined to man alone. For in the case of the ficus religiosa and other gigantic trees springing from very minute and insignificant seeds, the same Maya is likewise dis- played. Look at the tree and the seed which gave it birth, and can you cease to wonder ? Therefore by constant practice inure your mind into a belief of the magical property of Maya, and look upon it as something equally indescribable. 149. A Naiyayika believes, he alone is capable of satis- factorily explaining phenomena and is proud of it. Let him consult the Khanclana of Sri Harsha Acharya and he will find his position to be no longer maintainable. 150. For what is inconceivable, cannot be ascertained by any end of argument, therefore it is improper to connect this inconceivable world with argument even in mind. 151. Consider the source of the world, which is construct- ed in a manner quite impossible to conceive, and of which no definite idea can be formed, to be Maya, which hath for its cause the Secondless, Impartite Intelligence (Brahma) ex- perienced in profound slumber. 152. This world which is nothing else but only a condition of waking and dreaming [a day dream] merges into its source Maya which continues in profound slumber; just as a tree abides in its seed. Since therefore Maya is the source of the universe, all impressions derived from a knowledge of phe- nomena are centred in it. 153. Like the ether or space appropriated by cloud, there is a dim perception of reflection of intelligence in all impressions derived from knowledge and this is known inferentially [But it may be said, it is possible to perceive the presence of water 102 PANCIIADISL in cloutl, for water is nothing else but drops of moisture collected in the cloud, in which again, ether is palinly conceivable, because of the ether present in a jar filled with water, which is identical wdth the water of the clouds ; conse- quently the presence of the first is easily deducible as an inference from the palpable instance of the second. And it is difficult to see how can the example of cloud-ether apply to reflection of intelligence included in all impressions of phenomena. To clear it out and shew the applicability of the example, it is said that the reflex intelligence— seed of matter — is known inferential ly]. 151. That reflection of intelligence is subsequently trans- formed into intellect, hence it is plainly discerned in Boodhi. In other words. Ignorance endowed with reflected intelligence modified or transformed into intellect, forms the subject of the reflection of intelligence ; under such circumstances, the impression of prior perceptions in the intellect, which is a subject of contention, can be reckoned as a reflection of intelligence, and for its being a modification, form, or condition of Boodhi, may be likened to its function. 155. ''Maya and reflection of intelligence in it, constitute both Jiva and Iswara"* {Sruti). But then it maybe remarked. How can their invisibility and visibility be determined if * Pundit Pitambarjee the author of the well known Bombay Edition of Mr. Sheriff Mahomed, says in bis notes, it is not to be construed that Jiva and Iswara are the active products of Maya. That is not meant here, for he says Jiva, Iswara, Intelligence perse^ Ignorance {Avidya) or nescience, and the relation of the two last, together with the subsisting difference of each of the five, — these six substances are naturally uncreate and without an origin ; and the statement of the Bartikkar is directly opposed to the ^idhanta, and the ^ruii text "Maya with reflexion makes Jiva and Iswara". Here the verb to make likewise establishes Maya; for its successful dependence shows or produces Jiva and Iswara. This is what is meant. PANCHADASl. 103 they are thus siaiilar. To establish that difference, it is said : — Like the difference existing between ether present in cloud and water respectively, the knowledge of the Jiva for its being enveloped in ignorance is dimly discernible ; while that of Iswara for the associate of Intellect is plainly manifested. Herein consists the practical difference of the two. In other word.^, the one Impartite Intelligence is through Illusion differentiated into Jiva and Iswara. 156. Similitude of Iswara Avith cloud-ether is establish- ed in the following wise : — Maya resembles the cloud, for as in cloud, it is natural to expect subtle particles of rain collected in the form of moisture, so are intellect and knowledge derived from past impressions present in Maya ; and like the presence of the reflection of ether in that water, there is reflection of intelligence in Maya; that is Iswara. Thus then we find, like the space or ether appropriated by cloud and water respectively, both Jiva and Iswara rest on Maya and reflex Intelligence ; because like water present in the cloud, there is present knowledge derived from memory in Maya, and like the reflection of ether in that water, Iswara rests in the form of reflex intelligence. 7<^ * It would appear from the text that Vidyaran Swami means Iswara to be the reflection [of intelligence] in past perception origi- nating from or by the intellect, but doubts may be entertained as to the truth of such an assertion, and they are cleared in the folio winc^ manner. In the first place, it may be enquired whether the asso- ciate of Iswara is only Ignorance, or Ignorance with knowledge of prior impressions, or the latter only. If the first point be held, then the resemblance of Iswara with the reflected shadow of intelligence in Ignorance and knowledge of past perceptions of the intellect will create a discord. Similarly the recognition of the second view will require an admission of ignorance only as the associate of Iswara. In that case, he can lay no claim to omniscience ; hence it is neces- sary for preserving his omniscience to consider knowledge and intel- lect as predicates of ignorance. But to say so is quite contradictory. Because the satavic particle of Ignorance can only naturally have 104 PANCIIADASL 157. " And that reflex intelligence dependent on Maya or subservient to it, full of illusion, is the Supreme Iswara, Internal Kiiower, Omniscient, and the Universal Cause.'" {Sribti). 158, Beo:inninof with the 'blissful sheath' in the state of profound slumber, the Srmti says "That blissful sheath is the Lord of all." Therefore the Vedas denote it to be Iswara. [But objection may be taken to it, for in waking and dreaming, the predicate of the grosser condition of materiality with the reflected shadow — 'the internal organ — is called the coguitional sheath. The knowing or cognitional Jiva merges into a subtle condition in profound slumber (and that is the blissful) which if regarded as Iswara, then in the absence of the property of all-knowingness, for Saliva is light, consequently if knowledge and intellect are viewed in the same light as predicates of intelligence, there will be a perfect absence of omniscience, hence their presence is quite futile and unnecessary. If we pause to enquire into the reason why 1 We shall find one variety of knowledge can not possibly take cognisance of, or embrace all objects or things, but on the other hand, for the acquirement of omniscience all know- ledges must be admitted as the predicate of ignorance, which again cannot be expected to disappear in any one time save that oi i^ralayat consequently it 'u not for establishing omniscience. In the same way, the second view that of intellect and knowledge with ignorance as the associate of Iswara is quite untenable. Then uo-ain, those who assert knowledge only is the associate of Iswara, it may be asked of them. Whether Iswara is the reflected shadow in such ■ individual unit of knowledge produced from memory 1 Or in its collective aggregate ? If they maintain the first mentioned opi- nion, then as knowledge originating from the individual's intellect is infinite in variety, Iswara for his being the reflected shadow in each unit of such knowledge must necessarily be infinite in number, and as each knowledge is parviscient,the reflected shadow in it will also neces- sarily be parviscient. Then again, in regard to the second opinion of Iswara as the reflected shadow in the collective aggregate of all know- ledges it is necessary to mention, that save and during the pralayic period it can never be and that in proportion to the number of asso- ciates there is a similar number of reflected shadows, consequently there cannot be one reflected shadow in all knowledges. Thus then, Ignorance alone is the associate of Iswara. PAXCHADASL .105 tiiat merging of the internal organ in waking an^ For with the destruction of ignorance the material of which the future body is to be built is destroyed and he is freed. SECTION VII: On the discovery of felicity. In beginning this treatise, the author Bharatitirtha Guru opens with a recital of the main subject of the Briha- daranyaJca Upanishad: — "A person who knows self, — his individual self to be one with Brahma, — has no more desire left in him, for whose enjoyment he is to hunt after." 2. The purport of the above Sruti text will be fully declared in the present chapter, and by that means the acquisi- tion of felicity by one liberated in life will be thoroughly set forth. 3. With a view of explaining the signification of the word 'person' in the aforesaid passage, the mode of creation is now being determined. It is said "il/a?/a* through the reflection * Here the word Mai/a refers to the reflected shadow of Brahma, which is intelligence and bliss. The material cause of pheno- mena with its three attributes sa^i^, 7'aja and tama is called Praririti ; from a difference in composition viz.y a preponderance of the pure good, and impure good Prahriti is respectively transformed into Maya and Avidya. Now the reflected shadow of intelligence of (Brahma) in Maya is Iswara, while the same reflection in Avidya is called Jiva. Thus then we find reflected shadow of Brahma with the three attributes good, active and bad forms Prakriti, which for a preponderance of pure good or impure good is diff*erentiated in- to illusion and ignorance or nescience. Iswara is the reflection of intelligence in Maya which is entirely subservient to him and he is called all-knowing ; while Jiva is subject of ignorance {Avidya) it forms his cause body, and for his conceit in it he is called Jiva ; Trajna etc. and as this ignorance is varied, so are beings of diverse kinds ; this is the reason why Jiva and Iswara are said to be made by reflection. Maya and Avidya are formed from Prakriti, 140 PANCHADASL of intelligence creates (Jiva) individual and Iswara" (Srati). Hence it is natural to infer that by Jiva and Iswara the whole universe has been contrived or fabricated. 4. The question naturally arises how much of the world is created by Jiva and Iswara respectively ? From determi- nation to entrance belongs to Iswara; and from waking to emancipation, Jiva. That is to say, "Iswara for the desire that he should multiply and manifest himself in diverse forms" (Sruti) constitutes the beginning of the creative process indi- cated by the word determination ; and, his entrance in the form of the Spirit or self (A^7?ia) in all beings indicated by the word 'entrance' is the finality of that process. In regard to Jiva's creation the explanation is, one whose origin is the condition of wakefulness, that is to say the world, and emancipation the final destination, for his conceit in them, they are said to be his contrivance. Now Jiva for the conceit about his bod}^ etc., and constant occupation in works, and enjoyment of happiness, with wife, food and drink while awake, enjoys feli- city in profound slumber ; and in dreaming slumber, he is an agent for experiencing felicity or its reverse, and when he realizes self to be the discoverer of all the three above named conditions, and no other than Brahma, he is emancipated and has no more re-births in store for him. 5. The signification of the w^ord 'person' is now being set forth. - [He is] "that changeless, unrelated intelligence, the su- preme self,— subject of error and illusion which attribute the physical body, sensory and active organs etc., to him (in short through mistake these are confounded with self). He is unre- lated naturally, yet from mutual illusory attribution is said to be present in (Boodhi) spiritual soul, though that has no connec- tion with him ; and this ( the attribute of the Avord 'Jiva' ), is here meant by the word "person." G. Jiva w^ho is only a reflection of intelligence is qualified PANCIIADASl. U\ for emancipauoit with the uniform intelligence and not alone, because that uniform intelligence is the abiding place or seat [of reflex ] and without the actuality of such site no one can be the seer of an illusion [ as for instance in the case of a snake in rope, the rope is the abiding place or site of the snake but without it that illusion cannot possibly occur.] 7. "That reflex with its abiding seat, the uniform intelligence is subject to bondage, etc." This is now being pointed out in the two following paragraphs. When combined with the abiding uniform intelligence, the reflex intelligence of the Jiva takes shelter of the particle of error, (the reflected shadow of intelli- gence is called a particle of error for all reflections are false) and acknowledges self to be the body, etc., and says " I am worldly." 8. And when freeing himself from error, conceives self to be no other than the uniform intelligence then he says "I am the unrelated intelligence" and is gratified with that knowledge. 9. If it be said, to attribute individuality i. e., connect the first personal pronoun T with that unrelated intelligence [Su- preme Self] is not possible, so as to make one exclaim "I am the unrelated intelligence" aud it cannot be perceived so. The reply is, egoism or individuality has three difl*erent significations of which one is primary and two secondary. 10. Mistaken attribution of an identity of the uniform and reflex intelligences on one another is said to be the primary indication of the word (aham) "I am"; for ordinarily people use it in that sense. 11. Now then for the two subordinate or secondary signi- fications. The reflex and uniform intelligences are both of them separately looked upon as aham. Both in common parlance and VecUc illustration, all wise persons have ever been in the habit of using it in that sense.* * The primary import of 'I am' is the predicated intelligence of the internal organ with reflection of intelligence aud it does not U2 PANCHADASL 12. In the ordinary phrase "I do go" a wise person dis- connects the uniform from the reflex intelligence and acknow- ledges the former to be the literal signification of the personal pronoun 'I'. 13. In the Vedic expression used by way of illustration as for instance ''I am the unrelated intellisfence" 'I' refer to the uniform intelligence according to the light of the Shastras. 14. If it be alleged, knowledge and its reverse are only the attributes of the reflex intelligence, and never that of the uniform, hence how is it possible, for the reflex intelligence of the individual to perceive and acknowledge "I am the uni- form intelligence?" 15. The reply is such a declaration is not at all faulty ; for both the intelligences are identical in nature, and reflex is mere- ly a false name ; with its removal or disappearance the uniform alone remains. 16. If you say the perception *'I am the eternal uniform intelligence" to be false too, I do not deny it. Just as the indicate intelligence pure et simple, hence its subject neither ; but then by the indication of abandoning a part from the reflex of the in- ternal organ and intelligence according to the usual practice amongst men and in the Vedas, the remaining unabandoned part implies (Aharn) 'I am' or the principle of individuality and this is its 'indica- tive indication' but that is also its secondary or subordinate import. From the function of that indicative indication, the pure intelligence is a subject of egoisn ('I am') and as the subject of function is dependent or subject of this world, necessarily therefore from indication, intelligence is also called subject of function. Now the subject of function signifies the disappearance of envelop- ment from intelligence which then produces an aversion for the world; and that indifference when strengthened leads a person to discard it altogether as an unreality but existing apparently from illusion, and seek the company of a Guru for acquiring knowledge of Self, PANCHDASI. U3 illusion of snake in a rope is fiilse, and that snake has no more the power of moving or holdinpr its head up, so the con- nection of egoism with either the reflex or uniform intelligence can alike be admitted to be unreal. 17. Though the perception " I am the eternal uniform in- telligence" be false, and from that it is quite natural to expect the destruction of the world, for it is well known that the offering given to a Deva is according to his dignity : there- fore according to the nature of the ignorance which determines the reality of phenomena, is its destruction possible by the light of knowledge proportionately. 18. In the aforesaid manner, by regarding the reflex in- telligence (Jiva) to be identical with the uniform intelligence, there follows the perception "I am the uniform intelligence," for without this knowledge of their oneness, cognition of non- duality can never accrue, as is over and over said in the Sruti, 19. As in the instance of the body considerd to be self, men generally fix their belief without any reserve or doubt, so in- the case of the finite intelligence of the Jiva regarded one with the uniform and all-knowing intelligence [ of Brahma] one should alike consider it without doubt and reservation.* * When a person says "I am a Brabmana" he has no more doubts nor any conflicting ideas about his being one belonging to the Brahman caste, and the counectin of 'I' with that caste connects Self with it ; in the same way, similar knowledge in respect to each individual self is fit to be used as a means for attaining emancipation, for as in the next verse, by transplanting self from the physical body caste etc., on account of contradiction they imply when he comes to exclaim " I am Brahma" his emancipation is an accomplished fact, for the ignorance and the materials for future re-birth are all destroyed by knowledge. And for such a purpose the ^^ruti has used the word 'this' {ayam.) 144 PANCIIADASI. 20. Sankaracharya in his Upadesha Sahasri expresses also the same opinion that such a perception is a means to eman- cipation : 'Like the knowledge of the physical body being self, one who gets that refuting knowledge which hinders the con- ception or perception of the body being self, is released, though he may desire it not. 21. If any one were to say that the word 'this' has reference to the visibility of self [as for instance "This jar," "This book," "This cloth." Here 'this' is used to identify the several articles in connection with which it is used ; so in tha phrase "This am I" the visibility of self indicated by the first personal pro- noun is established by 'this'] and that visbilitiy is full well apprehended by us [Vedantins] for he is self-manifested intelli- gence and as such, always visible.* 22. And as in the case of the visible "tenth person," igno- rance can be attributed, so with regard to intelligence (self) visibility and invisibility, knowledge and imperception are alike attributable in spite of his visibility. 23. The ignorance of the tenth person, is now being declared. Ten persons collected in a certain spot to cross a river; on alighting at the opposite bank they count themselves, but strange to say, whoever counts, forgets al\va3^s to include himself, and comes to stop at number nine, though the tenth (himself) is visibly present to all. Thus be\\ildered, 24. They exclaim that their 'tenth' is missing, and virtually he must have perished by drowning. This force of ignorance is called its 'envelopment' {avarana). * Intelligence stands in no need of discovery by any extraneous means hence always manifested. Then again, the instrument of 'envelopment' is also wanting for Avhich it is always visible. If intelligence wore to have 'envelopment' [ ignorance has it only ] it will be reduced to the condition of insentiency. rA.\ClIADA;SL U5 25. Fully believing that their "tenth person" has perished ill the river, and is now no more, they bewail his loss, and give vent to tears. This is due to the creating or superimposition ( ViksheiD) of ignorance. 26. At this juncture, a stranger came up — he had not been similarly affected by ignorance — and said, your tenth person has not perished ; on hearing his word they got invisible knowledge of the tenth, resembling men's knowledge of Sivarga and the several abodes. 27. Then when he shewed them their tenth by counting over, and pohited out the mistake and how it did occur, they left off crying and were very glad to find their missing number. 28. As in the previous illustration, we have the several conditions of ignorance, to wit : — envelopment, creation, invisible knowledge, visible knowledge, joy and dissipation of grief, so how self, is to be considered by attaching these seven conditions conse- cutively to him is shewn in the following manner. 29. Engrossed in their usual avocations and worldly concerns, when men are unable to know the real nature of self, it is called ignorance ; 30. And the absence or want of manifestibility of self in that condition is called envelopment ; as to regard him as an agent and instrument is akin to the creating power of the same ignorance. And they exclaim "There is no uniform intelligence." "It is not manifested" etc. [The attribution of the reflected shadov/ of intelligence together with the subtle and gross bodies to self i. e., to mistake them with him has for its cause the same ( Viksltep) projecting force of ignorance.] 31. When there follow^s an invisible knowledge of the uniform intelligence as for instance, "It exists," from the self-evident postulates of the Shastras, and subsequently by due consideration, profound thinking and discrimination; an 19 lie, PAXCIIADASJ. individual perceives that he is no other than the same uniform intelligence, it is called visible knowledge. 32. Then again, when by casting aside the ideas of agent and instrument with regard to that intelligence, a person is freed from experiencing delight or pain, and finally as a success- ful result of that knowledge experiences blissfulness, that is called dissipation "of pain and satiety. 88. These conditions of 'ignorance,' 'concealment' 'creation' 'invisible' and 'visible knowledge,' 'dissipation of grief,' and 'delight in the form of satiety' are conditions of the individual only and not of the uniform intelligence. 34. They are the ordinary cause of bondage and emancipa- tion. Of them, ignorance with its powers of envelopment and creation, superimposition, or projection are the cause of bondage ; while the rest are the source of emancipation. 35. With a view of determining the nature of ignorance and its two powers, ignorance is now being declared. Wise persons* in their prior condition had always comported them- selves like persons quite indifferent ; for instance they would say "we know nothing,"— which is another name for ignorance. 36. The nature of envelopment and its actions is thus set forth : — To throw aside the method of the Shastras and depending entirely upon arguments to say "There is no uni- form intelligence and it is never manifested"— in short to act in opposition to what conduces to its knowledge or perception is a result of 'envelopment'. 37. Creation or projection (Vikshep) is thus illustrated. To attribute the physical and subtle bodies, with the reflex intelligence {Jived, to the abiding uniform intelligence * 'ViJcshepi signifies projection, superimposition creation or want of apprehension. PANCIIADASL U7 is a result of this force of igDorance. It is the source of bond- age ; and belief concerning self as an agent or instrument (a doer of action) is its result. 38. But as prior to its arising, the force of creation or pro- jection was absent, it naay be said to speak of ignorance and envelopment as conditions of that projection is improper ; it is therefore cleared : — Though it may be wanting in that prior state yet as its impress {sanshara) is present, therefore to look upon ignorance and its envelopment as conditions of Vikshep [reflex intelligence] imply no contradiction. 39. Ignorance and envelopment for their priority of con- tinuance to Vikshep cannot be regarded as a condition of self [because he is unrelated and is therefore subject to no condi- tion, (unconditioned) hence ultimately it comes to this, that ignorance and envelopment are simply conditions of the reflex intelligence. 40. If it be said, instead of admitting the impress of projection (which is uncertain and not well known) for regard- ing ignorance and envelopment as its condition, they can be attributed to the Supreme Brahma, and looked in the light of Its condition ; the reply is, such an admission is clearly un- tenable for all objects are merely raised on the Parabrahma — hence their source— and they are conditions of the Jiva. 41. If it be said, the conditions which follow subsequent to the origin of 'projection as for instance, "I am a doer." ''I am a theosophist," "I am free from grief," "I am content," are found to belong to the individual and are not dependent on Brahma, 42. To that I do not disagree ; for "I am ignorant, and the presence, being and manifestibility of the Supreme Brahma are not conceivable to me." In this way, the two prior condi- tions of ignorance and envelopment are clearly rendered appa- rent to belong to the individual ; hence they are his conditions-. us FANCIIADASL 43. Ignorance is not a condition of the Supreme Brahma and what previous professors have said regarding It, as the source or refuge of ignorance, has been only for the purpose of describing the abiding seat of Brahma. And for the conceit of all men in ignorance, it has been admitted as the condition of the individual ; this is particularly declared here. 44. Thus then having done with a description of the three conditions ignorance, envelopment and projection — the source of bondage— it is proposed no^v to enter into a consider- ation of the sources of 'emancipation' viz., invisible and visible knowledge. By these two varieties of knowledge when ignorance is dispelled, the two varieties of envelop- ment which enshroud the perception and existence of Para- brahma "It is not manifested," "There is no Parabrahma" are also destroyed. 45. The nature of that knowledge which destroys each particular kind of envelopment is now being defined. By the invisible knowledge is removed the envelopment of non- existence [of the Parabrahma] with its cause ignorance ; and by the visible is destroyed want of perception together with its cause ignorance. (Invisible knowledge produces the perception "Brahma is" and this affirmation destroys the negation "There is no Brahma." Visible knowledge, on the other hand brings in the perception "I am Brahma," consequently as no one can say that he ^sees not himself, therefore the want of manifestibility is removed too]. 46. With the destruction of want of manifestibility, — the first from of envelopment — illusory attribution of the conditions of a Jiva to the supreme self — He is an agent, a doer of action etc., — are all destroyed and grief and infatuation cease altogether to affect [the theosophist]. 47. With the destruction of the bonds which hurl an individual to reincarnation, all grief and enchantmcut lose PANCIIADASL UO their hold, and the theo.sophist then enjoys contentment and supreme felicity. 48. The Sriiti likewise sa3^s concenung the realisation of content both from a removal of grief and from visible know- ledge as a condition of the individual — ''He who knows Self to be eternal, free, and no other than the Supreme Brahma has no more desire, left in him which to accomplish, he must wish to inherit a fresh body. — He acquires supreme content- ment." 49. It has been previously mentioned that visible know- ledge is divided into two varieties, of which the self-manifestibi- iity of the subject [of that knowledge] is the first, and the visible perception by intellect, the second variety. 50. As in that first variety — self-manifestibility of the subject — so during invisible knowledge too, the self-manifesti- bility is equal, therefore in both of them, the existence of the self-manifested Parabrahma is established. 51. Instead of declaring "I am the Supreme Brahma*^; to say "Brahma is" signifies invisible knowledge ; from an absence of contradiction it cannot be regarded as an error. 52. If the subject of the undisputable nature of visible knowledge be proved untrue, "There is no Brahma" then the visible knowledge is refuted or made to disappear ; but since there are no forcible proofs to that end, hence visible know- ledge is never subject to refutation. 53. But there are others who raise objections to the reliability of visible knowledge. They deny its freedom from error; for say they, from an absence of form in Brahma, visible knowledge is a modification of error. But this may equally apply to knowledge pertaining to the blissful abode of heaven. [Hence it is said] if for an absence of bringing in particular knowledge, the 'visible' be regarded to be a form of error, then since no particular knowledge can be produced 150 FAXCUAVASL of Siuarga but only its existence can ordinarily be made known, that should also be erroneous. That is to say, it cannot be pointed out definitely as "This is the Heaven," but there is a perception of its existence as "Heaven is," therefore this ordinary knowledge or perception of the existence of Heaven will alike be fallacious. 54. A third form of error takes this shape. "Brahma is properly to be known by the invisible knowledge, hence the application of visible knowledge is fallacious/^ But that is not the case. That is to say, the subject of Brahma and Its non- difference with each individual self which is fit to form the subject of visible knowledge, stands not in the least chance of error like the 'invisible.' And why is visible knowledge of Brahma free from error or mistake ? Because "Brahma is invisible." In this way, for a want of Its adequacy for being visible, the invisible knowledge of Brahma is free from fallacy. But why is that knowledge invisible ? Because there is a want of that definite perception as "This is Brahma." 55. A fourth form of error may arise and one may say, "From a want of accepting a part the visible is fallacious. In other words, notwithstanding the accepting of the parts of Brahma, the non-acceptance of each witnessing part, from the visible knowledge is erroneous, It amounts to this then, that the presence of ignorance in any part of knowledge con- cerning an object is a source of error. If this were to hold true, knowledge of a jar, a piece of cloth, [formed bodies] etc., must alike be erroneous, inasmuch as that knowledge cannot occupy all the parts of the jar etc., [its interior for instance]. Thus then bodies with form are necessarily revealed partly, while another part remains unknown ; but in the case of Brahma which is formless, how can it be said that Its parts are not dis- covered ? [The reply is] to impute parts to Brahma and re- duce it to a personality is not fit for consideration. From PANCHADASL 151 a distinction or difference in the parts which are fit for being interdicted and are unfit for being- entertained, Brahma though formless will be reduced to the condition of one with parts. 56. What are the two parts fit for interdiction ? They are non-existence and want of manifestibility [imperceptibility]. The first is removed by the invisible and the last by visible knowledge. 57. That the invisible knowledge of a subject that is fit to be known visibly is not erroneous [the third form of error] is established from the following example. As in the instance of the ''tenth person." 'Tenth is' can be called clear invisible knowledge. Similarly ''Brahma is/^ an instance of clear invisible knowledge, and in both, the envelopment of ignorance is alike. (It need hardly be said that as in the case of the missing 'tenth person' the assertion of a trust- worthy person who comes to the spot and says the tenth is [living] produces invisible knowledge to his comrades (invisible because he has not pointed out the person yet and said "This is the tenth" or "here is your tenth") and as that is clear or free from error — similarly the knowledge produced by the expression 'Brahma is [existent'] is clear and free from error; because the envelopment of non-being removed by ignorance is equal in both of them. 58. If words bring forth invisible knowledge what pro- duces the visible ? From the same source with proper discri- mination ; as "Self is Brahma." A person who full well under- stands the signification of the phrase has a visible perception of Brahma. Just as in the case of the tenth person "you are the tenth" brings him the visible perception of the tenth.* * According to the deductions of works treating on Non-duality 'means' for the acquisition of the knowledge diflfer accordingto the sta- tus of the qualified individual ; that is to say, if he has advanced 152 2'ANCIIADASL 59. Or as in reply to the question Who is the tenth per- son ? if you say "you are the tenth" and subsequently counting over the number and reckoning yourself you come to recollect it, similarly by analysing the phrase, "Self is _Brahma," Para- brahma comes visibly perceptible to the mind. 60. Knowledge produced from due analysis and argument is subject neither to inconsistent ideas nor doubts. This is now being shewn. In regard to the "tenth person" the knowledge that "I am the tenth" is to be admitted as free from conflict- ing ideas or doubts ; for if a new person were to come and place himself in their middle he will never get confounded and fail to recognize himself as the tenth, leaving aside the stranger. [Si- milarly in regard to self, knowledge produced by the phrase "Self is Brahma*^ brings in the clear perception that his Atma is Brahma, and when this is firmly seated in his intellect, he is said to perceive it visibly. 61. In the first place then the phrase "Brahma W^ helps knowledge of Its existence and that is 'the invisible.' Subse- quently the expression "you are the Supreme Brahma.'^ by the introduction of person,* tends to produce the visible per- ception of Brahma as non-distinct from him. 62. In this manner, knowledge of Parabrahma can never be confounded, when it is once visibly perceived or seated in the intellect, either with the five sheaths, foodful and the rest, or any thing else. a good way and belongs to the first class of qualified persons, hearing, consideration and profound contemplation are the means of his knowledge. In the case of a person tolerably qualified, worship of the Impersonal Brahma without any attributes is the means of knowledge. In both instances, keeping up a continuous current of the mental function is an uncommon cause for knowledge. * 'Vykti' literally means a person ; and as non-duality holds every one to be non-distinct from Brahma, hence each non-distinct B rahma refers to the individual. PAXCUADASL 153 63. From the indication of birth etc., the sage Vrigu first obtained an insight of the invisible Brahma; and subsequently by discrimination and direct reference, a clear perception, in the following manner. ''From Whom these elements have been derived, to whom all things owe their life etc., is Brahma." Now then, hearing brought forth invisible perception of Brahma as the cause of the origin and destruction of the uni- verse ; subsequently by analysis he discriminated It to be dis- tinct from the foodful and the rest of the sacs, so that each in- dividual self is Brahma, and accordingly came to realize it clearly. 64. He had received instruction from his father on the invisible knowledge of the Supreme Brahma only, and though Its visible perception in the form of "Thou art Brahma" was never given him, yet by the first method he bad been taught to hold It to be distinct from the foodful sac etc. ; Qo. So that, by ascertaining the unreality of these sacs over and over, he was led to conclude self to be non-distinct from Brahma by Its indications of blissfulaess, and realized It accor- dingly. Q>Q, "Brahma is truth, knowledge and infinite*^ In this manner, after having spoken of the indications, It is further des- cribed as present in each individual (in the form of Self) ; for It is situate inside the five sacs (and he who knows that, has no more duality in him). 67. The two last verses quoted from the Taitirya Upa- nishacl render it clear, how in the case of the sage Vrigu, knowledge marked by invisibility ultimately led to the visible perception of Brahma. It is farther corroborated by the evi- dence of the Ghandogya Upanishad "Indra derived this invi- sible knowledge by the indications of self, in the following man- ner : — What is unrelated to the body and action, undecaying eternal, and devoid of grief is Self. Actuated with a desire 20 154 PANCHADASL of obtaining visible perception, or clear insight of the Supreme Brahma, he repaired to his Guru four times with the usual bundle of fire- wood as a present." {Ghandogya Upanishad chapter VIII). 68. The Aitariya Upanishad is also to the same purpose, ''In the beginning, there was the secondless Parabrahma.*^ Now this is an indication of the invisible, for it simply esta- blishes the existence, and does not particularize It either with one thing or another. Hence the subsequent attribution of illusion and its withdrawal help to bring forth the visible perception by the indications of that visibility viz., truth, know- ledge and infinite. 69. Other Sriiti utterances help the invisible knowledge of Brahma as the transcendental phrase does the 'visible.'* It is worth enquiring whether our sense perception or the non-distinction of the intelligence of a subject and that of function of the internal organ is visible knowledge 1 Or whether the knowledge of a subject having a present relation with one who gives evidence \prainata\ is so called ? Carrying the enquiry further we may multiply instances : — it may be asked whether knowledge produced by proper proofs concerning an adequate subject having a present relation with the demonstrator (jyramata) or the uncaused know- ledge of improper and worthless proofs of a proper subject with a present relation, of the demonstrating intelligence {pramana chai- tanya) is 'visible?' Or whether that visible knowledge has for its in- dication that which is conformable to the practise of self, non-different from the subject of uncovered intelligence [w\anting in envelopment]'? That clever Vedantin Nischal Bass Swami the author of Vritti Pra- valatr has entered into an examination of this indication, but this is hardly the place to introduce his metaphysical disqui- sitions ; suffice it to say, that visible knowledge is of two sorts, (a) ascertaining (avijjia) and (6) recognition (pratT/aviJna). When from prior impressions and connection of sense, a thing is known, it is called recognition ( pratyavijna ). It is of this form "That is this." Here even, modification [of the mental function produced by the relation] of sensory organ pervades the subject, for which non-diistinction is produced between the two intelligences viz : — of the mental modification and of the subject. Knowledge proceeding PANCHADASL 15^ 70. Therefore, for a knowledge of the visibility of Brahma, one should always ascertain the significations of the transcen- dental phrase ; and there can be no contention about it. 71. Tne indication of the transcendental phrase 'That art Thou' is now being set forth : — Intelligence associated wdth the internal organ sustaining* the perception of Self or individuality from the sensory organ takes the form "This is" it is called {avijna pratTcshya) known before. But in the principal Sidhanta prior impression of a thing known before as for instance, the know- ledge conveyed by the expression "That is this," "That," the portion represented by 'that'is in the form of recollection, hence invisible, and 'this' visible ; for which 'that is this' is a mixture of invisible with visibb perception and not the latter only. For its beino- external and internal, each variety of visible knowledge is either external or internal. Now the former has five more subdivisions from the organ through which that knowledge is brought about : — aural, cuticular, ocular, palatal, and olfactory. The internal on the other hand, has two subdivisions, atmogochara and clnatmogochara. The first for its being predicate of self is subdivided into two and the last is into three varieties, on account of indicatinf the perception of Thou, and That, and their non-difference. * We have seen it mentioned three different forms of indications implied by a word. They require a passing notice, for instance "A jar." Here the jar is said to be the subject of both its function (a water carrying vessel etc.,) and the word itself. iSTow the func- tion is situated in the internal organ and the word is situated in the tongue and the jar itself rests on the ground, so that the three are different ; similarly the function of self {ahara) and the subject of the word, is intelligence of the internal organ Jiva, and here "self" (function) is situated in the internal organ, the word has for it? site the tongue, and the subject — the endowed intelli- gence of the internal organ rests on its own dignity, so that, the function is distinct from the word self. Though for that function being subordinate to the mind, it is non-distinct from Jiva, yet as there is difierence between a jar and its ether, on account of dis- tinction in their nature and properties, similarly for the qualifica- tion of the mind and the property of its intelligence being dis- tinct, for all practical purposes a difference between Jiva and the mind or internal organ is maintained, consequently there is distinction between the function of self and the word. Then airain 156 rANCHADASI. aud manifested by becoming the subject of that word ['Self] is indicated by the word 'Thou.' In other words, consciousness manifested in the form of ^'I am I*^ — the intellectual soul associated with the internal organ — and forming the subject of that word [aham or egoity] is the predicate of 'Thou.' 72. The literal signification of 'That' is now being defined. The associated intelligence of Maya which is the cause of the Universe, the indication of omniscience, the property of invi- sibility — which is existent, intelligence, and bliss is the pre- dicate of the Avord 'That.' 73. When the same Parabrahma is said to be visible and invisible, finite and infinite, limited and whole, that is to say ■with properties naturally opposed to each other, it therefore can be ascertained by recourse to Indication [of abandoning the conflicting portion]. 74. As in the phrase "That Devadatta is this f 'that' refers to past time and 'this' to the present time, both have reference to the same person, but by omitting the con- flicting element according to the canons of the indication of abandoning a part, Devadatta alone is meant. Similarly by abandoning the conflicting part from the signification of the transcendental phrase "That art Thou*^ there remains the Mon-conflictiug Intelligence which is meant* hence the indi- cation of abandoning a part is easily admissible. the indicative indication of the word self is the illumination of function viz., the uniform intelligence, which is entirely different from that fiuiction. This is what is mean^. ■* 'That' and 'Thou' are marked by the qualities of invisibility and visibility, a result of associate, so if from intelligence which is com- mon to them both, the conflicting element of invisibility and visibi- lity be abandoned, there remains only intelligence. That is to say : — Intelligence + Invisibility = Intelligence 4- Visibility ; striking ofl' invisibility and visibility we have Intclligf^nce = Intelligence, PANCHADASL 157 75. It is not possible to include the relative and predi- cated signification in the meaning of the phrase 'That art Thou' but as to their referring to one Impartite, there can be no ques- tion and that has been admitted by all learned men. [For ins- tance in the ordinary phrase "Bring the cow.*^ It is said that the verb to bring reminds a person of the desire* of the speaker ; in short the servant is asked to obey his master's wish by bringing the cow, consequently a relation is acknow- ledged between the words 'biing' and 'cow' and this is the rela- * In Logic the source of the sense of a word depends either upon the property of its force or that of its indication. But there are four other varieties of sense (1) desire; (2) fitness; (3) purport and (4) proximity, connection or relation betw^een two proxi- mate terms and the sense they convey ; for instance "Bring the cow." Here a desire is expressed ; when there is a relation between the sense of one word with another, it is called fitness, as the relation of 'cow' with the verb 'bring,' here the relation is that of a subject and predicate ; for the person who has been asked to bring the cow is the subject of the verb 'bring' which is the predicate of that person. Desire of a speaker is called purport, when the speaker addressing another orders him to bring the Gam, it expresses that desire, in a variety of ways according to the time of the day : for example, if it be the time of cooking, it should signify fire ; if during bathing it should convey the sense of water, and during milk- ing time it would signify a cow, etc. Thus then, as ordinary words are construed according to the time and other incidents connected with the speaker, so is the purport of Vedic phrases to be ascertained from the commentaries in the form of 'the commencement' and 'termination' 'result,' novelty etc.; and as in human speech the desire of the speaker is ascertained, so in the the Vedic utterances the purport is Iswara's, desire. The contiguity of words is called proxi- mity. Strength of a fit term and the relation of the property of indication creating no impediment to remember its sense is also likewise called proximity. In the illustration the two terms 'cow' and bring are contiguously placed, likewise the strength creates no impediment in recollecting the sense to bring the cow, hence it is proximate. Thus then, we find the source or cause of ascertaining the purport of a term, depends upon desire^ fitness, purport and cov^- tiguity which are so many causes, and no term can be constru ed without them. This standa true in the case of all words. 158 PANCHADASI. tive signification. Now for the predicate 'A blue and fragrant lotus.'^ Here the lotus is marked by the qualities 'blue' and ^fragrant.' The transcendental phrase 'That art Thou'* is not to be construed like the "Blue totus*' and that is not allowable ; but as one Impartite and pervading everywhere in all things is the purport admitted by all learned men, hence to have recourse to indication is proper. 76. The meaning of Impartite is thus'set forth. Who is discovered in the form of eachindividuaHutelligence, is second- less and blissful ; and who is secondless and blissful and discovered in the form of individuated intellect. In other words the intellectual soul present in each individual and manifested in the form of Witnessing Intelligence is the Secondless Supreme Self and full of bliss. And that Su- preme Self is non-different from, but one with, the individuated Self, Intelligence, Intellect, or perception (Bodha). * As for instance, ''you bring the cow." Here there is a close connection or say relation between the subject 'you' the object 'cow' and the predicate 'bring' and the sense is plain enough, as it asks another to fulfil the speaker's desire ; and this sense with the rela- tive connection is the purport. It is an example of proximity. So in the construction of a transcendental phrase, it is quite inapplica- ble, for if it be said let the word 'That' indicate the meaning of the word 'Thou' and vice versa by relation and proximity, then it will tell against other Sj-uti texts where it has deen laid down. "That is unassociated, unconditioned." 'That' is marked by invisibility and 'Thou refeis to intelligence marked by visibility, hence the one is incompatible with the other. Neither can the sentence be construed literally as 'the lotus is blue,' for here the literal sense suits, inasmuch as between the words 'blue' and 'lotus' there is the relation of subject and predicate, as blue excludes other colors as white, green, red etc., and lotus such other substances as cloth, jar etc. Thus then, we sec the necessity, why in construing the sentence 'That art Thou' the use of a subject and predicate, and relation does not apply, and therefore it is to be construed after the canons of Indication. FA.VCIJADASI. 159 77. When the identity or oneness of Brahma and Indivi- duated Self is thoroughly ascertained [without any lingering trace of doubt], then only the meaning of the word 'Thou' re- ferring to individuated Self ceases to impart the idea that it does not signify Brahma. 78. And there is likewise a similar cessation of invisibility in the signification of 'That' That is to say, mistake lands the individual into the disbelief of his oneness with Brahma, and Brahma is the subject of invisible knowledge. Both of them cease when non-duality has been firmly established as a result of ascertaining the meaning of Impartite. And if it be asked of what use are they ? To make the individuated Self oc- cupied in the fullness of bliss. 79. Thus then, the visibility of the Supreme Brahma fol- lows as a result of knowledge of 'That art Thou' and this has been clearly established in the aforesaid manner ; if any one were to say it is otherwise, and no visible knowledge follows, he surely is ignorant of the purport of the inferences derived from the Shastixts. 80. If it be said, let the Shastras draw their conclusions and build upon them the visible knowledge from the indication of 'That art Thou,' but the fact is otherwise and it is possible for obtaining invisible knowledge in the same way as one knows the blissful abode of heaven, but to say so is unjust, as al- ready mentioned in the case of the ''tenth person/^ 81. If you attribute invisible knowledge to result from 'That art Thou,' it Avill do away with your visibility and you who are engaged in ascertaining the nature of Brahma will be invisible. What a fallacy, and how very unnatural your in- ferences are. 82. As in ordinary usage, it is said, "For increasing it one loses his capital,*^ that exactly applies ia your case, and we have an instance of its truth exemplified in your reasoning. IGO PAXCIIADASI. 83. If you say, intelligence of Jiva for its associate of the internal organ may properly be regarded as visible, but as Brahma is un associated It cannot be so regarded (visible): 84. But Brahma is not so unassociated, because without the associated condition, it is impossible to form a conception of Its principle or nature, and so long as a person does not merge into the Non-dual after death, the associated cannot be done away with. 85. But this need not necessarily indicate there is difference in the associates of Jiva and Brahma. The presence or absence of the internal organ constitutes that difference in associate.^ 86. Just as the presence of the internal organ, [its con- ditional relationship] forms the associate why is the absence or want of that organ to prevent a similar associate ? Now here we have an 'admission and 'exclusion.' The first associated existence [the conditional relationship of the internal organ] comes under admission, while its want is exclusion ; and though both of them are associates, yet there is a differ- ence between them of being and not being, existence and non- existence, and for this difference they are fit to be disregarded ; in the same way, as a chain made of gold or iron though di- fferent so far as the metals are concerned but in the matter of inflicting punishment and confining a person's motion, they have no difference whatever and therefore, no attention paid to it. 87. Professors of Self-knowledge have ascertained both 'ad- mission' and 'exclusion' as means to that end. For instance, by the exclusion of phenomena [material Universe which is non- real and non-existent except in our senses — illusion] and ad- ■^ Says Madhusudan Swami. So long as actions continue tlie associate creates the difference in the condition of [Jiva and Brah- ma] and this is said to be the indication of an associate. FAXCUADASL 161 mission of noumenn, [Brahma which alone is real hence 'being'] the Vedanta seeks to expound Brahma with a view of obtaining self-knowledge;* 88. But objection may be taken to this view, for it may be asked since the Vedanta seeks to expound 'That' (Brahma) by the exclusion of 'Not-That' [phenomena] ; similarly for a community of reference between the words ^ahaiii' indicatino- the Uniform Intelligence, and Brahma, introduction of the Indication of abandoning a part, will fail to establish the perception "I am Brahma/^ And the reply is, — The indi- cation of abandoning in regard to individuality applies only to the part marked by insentiency, as for instance the phy- sical body etc., and not to the Uniform Intelligence. [That is to say, if the gross body, organs sensory and active, vital airs, mind, and thinking, be excluded from 'I am I' the remaining Intelligence is one with Brahma, hence the perception 'I am Brahma' is a natural result. 89. By abandoning the internal organ from the significa- tion of the word {Aham) egoism or individuality, the remaining Witness Intelligence is rendered visible by the expression "I am Brahma.^' * 'That' refers to Brahma. 'Not-That' signifies the objective world. Therefore 'That' is not 'Not-that' and, 'Not-that' is not 'That.' This is the method used in expounding the Reality of Brahma, and Its eternity, knowledge, and infinity. In other words, what is iiofc Brahma, is this vast material expanse, therefore this vast expanse is not Brahma. And this is non-existent, it exists relatively to our senses, which is an ilhision. For in sleep, we have no more relation with it, and it apparently ceases to exist ; so in pralaya it exists not, hence it naturally follows, that as it does not exist in all time, it is impermanent, but this does not apply to Brahma, for it is 'iSTot- That' and the properties of 'Not-that' cannot be attributed to 'That' which is its extreme reverse. Hence Brahma is eternal etc. In this manner, the Vedantin seeks to expound Brahma. 21 1G2 FANCriADASI. 90. Though this witness Intelligence is self-illumined, yet it is a subject of pervasion by intellect like other insentient subjects, ajar etc., but the authors of the Shastras have inter- dicted the employment of the pervasion of result to deter- mine it. [For, the result refers to the reflected shadow of in- telligence, and that cannot be required in the case of per- ceiving what is self-illumined]. 91. In the case of an insentient object, both the intellect and reflected shadow of intelligence situated there, pervade that 'jar; and the necessity consists in this, that ignorance which envelops a jar is removed by intellect, and reflection of intelligence renders its visible. 92. With regard to Brahma the pervasion of intellect — function of the internal organ — is admitted for the destruction of ignorance which rests there, and as it is self-illumined, it manifests without the pervasion of the reflected shadow of in- telligence, a resulting product of intellect. 93. As for finding out a jar in a dark room, the eyes and light of a lamp are both needed, and for that lamp, eyes simply are enough ; similarly for the destruction of ignorance which envelops it, and for rendering it visible, both the pervasion of function and its reflection of intelligence are requisite ; but for the cognition or discovery of Brahma, the pervasion of function is alone necessary. 94. Though this 'reflex' is situated in function, yet it is one with Brahma, and does not produce any increased results in it, like ^vhat happens in the case of a jar etc. To be more explict : — If as in function moulded after the shape of a jar, there is reflection of intelligence too in the function moulded after Brahma, yet that reflex is not manifested as distinct from Brahma, but like the light of lamp overpowered by the mid- PANCUADASL 163 day sun, it is one with It, hence not a source of increasing Its manifestibility.* 95. Iq support of the pervasion of function and absence of pervasion of the result the evidence of the Vedas is now being adduced. '-Undemonstrable and unborn.*^ "Brahma is only to be perceived by the mind." "An Intelligent person, who knows Brahma to be changeless, infinite, uncaused, and un- demonstrable (i.e., not capable of being cognised by the sen- sory organs), unexampled, and unborn, is freed from re-births." (Sruti). Regarding it, the Amritahiiidu Upanishad says the word undemonstrable is meant to convey the exclusion of the pervasion of result.-f- * Subsequent to knowledge, the individual Intelligence merges into the Supreme Brahma and becomes one, but that does not produce any increase of result", like what follows in the case of an insentient object after ignorance has been removed from it by that fimction, and we come to view its several parts both in and out, by the reflex intelligence. t ''Brahma is only to be perceived by the mind." And «'Which the mind cannot conceive" imply no contradiction. Because the mental function can only destroy the Ignorance concerning the Brahma, it cannot discover the absolute ; [thus fulfilling the first condition] and because the reflected Intelligence is powerless to discover Ifc (this has already been explained) [ necessarily there- fore the mind in such a case cannot conceive of it ]. On this subject the authors of the Shastras "have interdicted the use of the re- flected Intelligence, but have advised i:o dispel the ignorance which rests on It, by the agency of the mental function, for dis- coveriug the Supremo Brahma," because "It is light itself and therefore for any other object to illuminate or discover It, is im- possible," [what is liViit cannot be discovered by another object]. "Between the cognition of an inanimate object, as a jar, a cloth etc., and the cognition of Brahma there is this diiTerence. In the first instance (this jar, etc., the mental function assumes the shape of, or pervades through, the unknown jar and dispels the Ignorance which rests there ; by its reflected Intelligence, it then discovers or renders it visible. As is mentioned in the Shastras : — "The mental perception and its indv-elling reflex Intelligence both occupy the jar, the first dispels the ignorance about it, the second brings it out 164 PANCIIADASL 9G. In the opening verse of the present treatise it has already been said :— ''He who knows his individuated self to be one with Brahma, has no more desire left in him, to gratify which, he is to follow a physical body and grow old.*^ Now this perception is called visible knowledge. 97. 'Visible knowledge' is produced by a right understand- ing of the transcendental phrase 'That art Thou.' But to make it firm, it is necessary again to have recourse to 'hearing' 'consi- sideration' and 'profound contemplation.' This is the firm con- viction of all professors of Self-knowledge. 98. As for instance, "Till the knowledge of 'I am Brahma' is firmly fixed in the perception of an individual, he should practise passivity, self control and the rest along with hearing, consideration, and profound contemplation.** 99. In that firmness of visible knowledge there are obs- tacles such as 'impossible ideas' and 'inconsistent or antagonis- tic ideas.' 100. If from a difference of desire, and difference in the branches* of the Vedas, works and sacrifices enjoined in several varieties should cause any embarassment or obstruction to the firmness of visible knowledge, it is therefore necessary that one should repeatedly, over and over, have recourse to the means 'hearing' and the rest.' 101. But what is hearing ? The purport of the Vedanta in the beginning, middle and end, deals exclusively on the to view, i.e., renders it visible." As the light of a lamp taking possession of such articles, *a jar,' 'a cloth' etc., as occupy a dark corner, dispels the surrounding darkness and brings them out to view by its own brilliance, so the mental function after dispelling the Ignorance which occupies an unknown jar, brings it out or renders it cognisable to the senses by its indwelling reflex In- telligence." Dhole's Vedantasara p. 43. * The Sanscrit word 'shakha' has been converted into 'branch'; ofiti??> IWahas 21. Sam 1000, Yajtir 109, and Atharva 50 PANCUADASL 165 oneness of individual self and Brahma; to know this for certain is called 'hearing.' * 102. In the first chapter of the SharlraJca Sutras, Vyas defines 'hearing' in the manner just mentioned. What pre- vents to stem away impossible ideas concerning the oneness of individual self and Brahma, that is to be demonstrated, is termed consideration in the second chapter of the same work. 103. The method by which uncomformable ideas regarding non-duality are removed or destroyed is now being declared : — from settled convictions [impressions] of several prior births, and from a consciousness of the physical and subtle bodies being none other but self, the reality of objective world is apt to arise in the perception over and over. 104. This is called an uncomformable, inconsistent or an- tagonistic idea, and is removed by an earnestness of the mind, i. e., profound contemplation which is produced by devotional branches. Vyas divided one Veda into four parts and subdivided them into branches as above ; each branch has had its representa- tive or follower then, it is ditficult to say if it is yet so. But this much is certain that the practices enjoined in the several branches are not indiscriminately adopted by all alike, but by the particular sect who is a follower of that branch, and each branch has one Upanishad : generally the names of the branch and its corresponding Upanishad are identical and we have altogetlier 1180 Branches and Updnishads of which 840 Vpanishads, deal on works and are called KarmaTcanda , and 232 treat on the worship of Brahma for whicli they are called Upasanahanda. But authors include devotional exercise in works therefore all the above are classed under the Karmahanda leaving 108 which help the cognition of Brahma ; and as this is the concluding portion of the Vedas, or contain the essence of their doctrines, they are called Vedanta or Jnanahanda. * The means for ascertaining Brahma are : — (1). In the beginning and the end. (2). Repetition. (3). Novelty. (4). Besult. (5). Illustration by praise. (6). Illustrating by supporting arguments. 166 PANCHADASL exercises on the Brahma with attributes [Persooal] from the precepts of a professor concerniug It. 105. Since from the worship of the Supreme Brahma is produced 'earnestness' therefore the Vedanta insists on the j)ropriety of that worship as a means to the practice of ear- nestness of mind. But if on the other hand, a person receives instruction on the worship of the Impersonal Brahma, without his having practised earnestness, his devotional exercises will help him to that end and there is no doubt about it. 106. Now the practice of the Impersonal worship is being set forth. To think on the light of Brahma, to study the utterances on the subject, to fix it in the perception by argu- ment and analysis, and constantly to meditate on It are called the practice of the Impersonal worship. 107. " A qualified person possessed of the four means for the acquisition of self-knowledge and actuated with a desire for release, regards each individuated self as the Supreme self, and without any trace of doubt' left concerning their oneness and nonduality, devotes himself earnestly to assimilate this solemn truth into knowledge and leaves off speaking, dwelling upon, or thinking on things that are not-self: for, speaking entails labor on the tongue, as thinking does on the mind." 108. To the same end, the Sruti says [Gita chap. IX., Y. 22] "He who contemplates self to be one with, and non-different from Brahma and always worships me [Krishna] in that way, for him I bring about the accomplishment of the several varieties of Yoga, called acquisition of the unattained, and preservation of what has already been attained.*^ The Sruti and Smriti are cited by way of illustration : — For the purpose of keeping away antagonistic ideas, in regard to self they insist upon creating an earnestness of the intellect ; and that always. 110. The mistaken notions of the body, organs etc., being PA XC II AD A SI. 167 identical with self and the reality of phenomena, are called an- tagoDistic ideas. It may be asked wl»y ? To account for it, the indications of antagonistic ideas are being cited. To per- ceive a thing in a way different from its actual condition is called antagonistic idea. As for instance, when nacre is preceived as silver, its original condition of shell is left out of consideration and it is perceived in a different light. In the same way, to perceive self to be one with the physical body and the rest is to leave out of consideration his actual condition and introduce something quite foreign to his nature. Similarly, the belief or perception of a disobedient son, that his father is his enemy, is an antagonistic idea. 111. Now self is distinct from the physical body etc., and phenomena are unreal, yet to believe in an opposite direction and confound him with the body and the rest, and to believe in the permanence of the objective world is nothing else but an antagonistic idea. 112. But it has been said, that an antagonistic idea is removed by earnestness of the mind. This is now being par- ticularly set forth. By constant dwelling on the actual condition of self, and considering his difference from the body and the rest, as also by regarding the impermanence of all material objects and constantly fixing it in the mind, the intellect is cleared of all antagonistic ideas. Hence it is said, a person desirous of release should never cease to think on the impermanence and unreality of phenomena and the distinction of self from the body, organs of sense, mind, etc. 113. A dissenter stops to enquire whether there are any rules required, like the performance of devotional exercise, for bringing about the perception of distinction of self with the body etc., and the unreality of material phenomena. Whether like the recanting of sacred texts, or meditating on the image of Vishnu etc. it is necessary that one should adopt 108 PANCIIADASL certain rales in bringing about the perception of distinction of J^elf from tlie body etc., and the unreality of the universe, or it folhows as a matter of course, without the observance of any rules like the ordinary practices in vogue amongst men. 114. The reply is. To dwell upon the actual condition of self and the material universe constantly, require no other rules, because of its result being visibly perceptible. As for instance, a person desirous of satisfying the cravings of hunger, observes no rules like the performance of a devotional exercise to appease it while sitting at dinner, on the other hand, eats till he is satiated. 115. A hungry person whether at his dinner, or without it, or by any other means, out: of his own desire appeases it. Tha.t is to say, when his dinner is ready he eats, when it is not, he engages his mind in play or something else, so as to spend the time and divert his attention from the pangs of hunger, or in conversation or sleep ; anyhow, he eats his dinner out of his desire. Therefore the visible result of eating is to appease or remove the pangs of hunger, but so far as the Sruti and Smriti are concerned, the rules laid down there refer to an hereafter (after death) and not for a destruction of the pangs attendant on hunger. 116. The difference between devotional exercise and hunf^er is thus being declared : — There are rules to be observed because if left undone, sin or demerit is produced, and if per- formed indifferently i.e., the sacred texts pronounced without attending to the long and short accents, or incorrectly, they fail to produce the desired result ; but on the other hand, prove injurious or harmful to the worshipper, as happened to Vretrasur from incorrect pronounciation. Thus then, the propriety of observing rules in the performance of worship or devotion is plainly established, 117. Antagonistic ideas area source of perceptible grief, PANCUADASI. 1G9 like the pangs of hunger, and it is proper, therefore, by some means or other, to conquer them. But for that conquest, there is no consecutive beginning. In other words, the grief brought about by antagonistic ideas is easily experienced, therefore self- evident, and meditation removes it, so that for the destruction of that visible grief — its result is visible too — there is no necessity for any rules, but it is proper that one should begin to meditate ^vithout them. 118. Now the means for the prevention of antagonistic ideas — to dwell on Brahma constantly etc.,— have already been mentioned. There are no such rules as are enjoined in wor- ship to sit with the face towards the east ; but as in worshipping the Saligram one dwells mentally on Vishnu, so one may apprehend the rule here is to produce an unswerving earnestness of the mind and to fix it on Brahma. But on that concentrating of the mind on Brahma, like contemplation, there is no rule nor restraint. 119. Casting aside thoughts of other objects, to dwell constantly with the mind on some particular form of Deva, with undivided attention is called Contemplation (Dhyana). And there are injunctions for practising it, for it removes the fickleness or unstability of the mind and steadies it. 120. As for instance in the Gita f Chapter VI., V. 34.) '^Oh Krishna! I confess the mind to be naturally fickle, causing want of steadiness ; strong, so as to be unrestrainable ; and firm in being led away by good and bad objects as to be well nigh impracticable to control it, yet like restraining the air, it is with some pain and inconvenience capable of being subjugated.*' 122. Vashista says in regard to the difficulty with which it is subjected : — ''It is more difficult than draining away a sea, or uprooting the Golden Mountain {Smiierii), or eating fire, and such other feats of tradition." 22 no T-ANCIIADASl. 122. Like a body restrained from movement by a chain,- there is no restraint for speaking and thinking on Brahma; on the contrary, history and biography, recording, as they do, the lives of great men, create mental enjoyment just as the sight of a dance is enlivening. 123. But that study of history and biography, or hearing them read, does not do away with profound contemplation ; for self is intelligence onl}^, and is neither the physical body nor the sensory organs etc., which are like the objective world material and prone to destruction ; and as the purport of his- torical works and biography go the same way, their literal signification therefore does not tell against 'profound contem- plation.' 124. Agriculture, commerce, service, etc., together with a study of poetical works, fiction, and the Nyaya Skastra pro- duce distraction of the intellect, inasmuch as it is impossible, for them to bring in a recollection of the Real Brahma. 125 — 126. But it may be asked, eating is also alike in- capable of creating a remembrance of Reality, and it should be therefore abandoned ? The reply is, there can be no extreme mental distraction from eating, and as after it is over, a person comes to remember the Real Brahma, it is therefore not to be abandoned. Thus then, since eating creates only for the time being, a break of the mental flow of recollection which can never be disastrous iu its effects, and after it is over, the Reality is all at once recollected, it creates no antagonistic ideas which alone are ruinous, hence not necessary to do away with it. 127. Proofs are noAV adduced in support of what has been said against Poetry, Nyaya Shastra etc., and their inutility to produce a desire of enquiring after self or creating Self- knowledgp. A person engaged in studying Nyaya has no leisure to recollect the Supreme Self But this does not hold exclusively true with regard to it alone ; for Poetry and Logic, PANCBADASL 17i inasmuch as they are opposed to self-knowledge, make those who study them, forget him altogether; 128. For which, it is necessary that they should be aban- doned. To this end the Srutl says ; — "Know that One Self and leave other discussions [and studies] aside. He-is-'th'e bridge gulfing over eternity and leading to en-^^ncipation.** And "Leave off other words, for they are a source of error f but constantly abide in him. 129. If it be contended, since there is no interdiction for food, though there is a likelihood of its causing a person forget the Supreme Self while in the act of eating, so ^to do away with the other Shastras, Logic, Poetry and the rest is not needed. The reply is, since no one can live without food, con- sequently it is impossible to abandon it, though it may be opposed to the remembrance of self, very slightly ; but no harm to life occurs to a person if he abandons studying the other Shastras, save and beyond the Vedaiita. Why then show iVLzh eagerness for their study ? Since without it, the mind is freed from the shackles of contending doctrines and it comes to realise the perception of the secondless Reality. 130. If it be asked, how could Janak maintain his so- vereignty, since the administration of state is against self- knowledge. The reply is, the king had such a firm knowledge of self, that it could not be affected by the duties of his exalted position, though naturally they are conflicting and opposed to one another : if your knowledge, be as firm as his, there is no restriction for your study or following the occupation of an agriculturist etc., as you may fix your choice upon. 181. Because, after the world has once been know^n to be unreal and that knowledge has been confirmed, there is no more experience of misery ; a desire of consummation of fruc- tescent works alone remains in a theosophist, and from the force of them springs his inclination for present actions. 172 PANCHADASL 132. Bat that does not necessarily imply a thcosophist has any inclination for bad or sinful actions. Do not think his dependence on fructescent works leads him to sin, they simply lead him to perform other works ; even assuming such harmful works being actually done by the overwhelming force of fructescent work?, there is no resisting them.* 133. Thus then so far as the consummation of fructescent works go, an ignorant person as well as a thcosophist are equally circumstanced. If this be contended, their difference is now being declared, to remove it. Though equally placed in that respect, yet a theosophist is patient in his suffering, while an ignorant person is impatient and always clamours for the grief he is subjected to suffer, as a retribution for past actions which have already commenced to bear fruit in the present life. 134. For example, two persons travelling on a road miss their way, their destinations are different, but one of them ■* Two opposite doctrines prevail in regard to restraint or immu- nity of restraint. There are texts in the Upanuhad which clearly maintain, a theosophist is no longer bound by any consideration, he may act as best he likes without having anything to dread for their consequence. Because gnosis once arisen destroys the seeds of future re-birth and he is freed in life, only waiting for his emancipation to become an accomplished fact after he parts with his body. Oar author is against it. and he contends, in that case what is the difference between a theosophist and a dog that lives on impure food 1 Nrisinha Sarasawati says, in the face of the texts of Revelation and tradition it is impossible to deny the immunity of a theosophist from all restraints, but it is never intended that ho should act thus. They are simply eulogistic of knowledge. In this connection it remains to be observed that there are three sorts of actions mentioned in the Systems viz., Accumulated {San- hila) Fructescent {Prarahdha) Viwd. Current {Kriyamana). The first and last are destroyed by knowledge, leading unaffected the second which can only be exhausted by enjoying happiness or suffering misery according to the merit or demeit of a prior birth. PANCIIADASI. 173 v;ho knows that he cannot be very far from the village he is bound to, with patience continues to walk, and arrives soon, while the other ignorant of how much distance, he has yet to cover sits by the road-side to rest. 135. One who has a tangible perception of self, and done away with the usual mistake of connecting him with this or that, (the physical body, organs of sense, etc.,) has no more desire left in him for enjoyment. He therefore feels no grief for whatever happens to his body. 136. After knowledge has arisen, when the objective world and its contents are reduced to impermanence, and regarded unreal, a theosophist has no desire for anything left, and in the absence of a desired object, his desire is said to cease ; con- sequently for him there can be no grief or misery, [from unful- filled gratifications]. Just as a lamp is extinguished from want of oil, so are his desires extinguished from want of objects of desire, and with their destruction his grief too is extinguished. 137. But it may be asked, how can want of desired objects produce want of desire ? Things produced in a magical per- formance, from illusion, are never desired by any one, on the other hand, they are discarded and thrown away, simply because they are known to be false.* 138. Similarly a man of discrimination and judgment is never led away by the fascination of sandal, garland and other sensuous enjoyments, though at first they appear to be very pleasant ; but on the contrary, shews an aversion, by considering the impermanence of such pleasures, and he desires them not. [In this way, to attribute the usual defects * Juggler's art flourished to perfection in India, centuries hence ; they would create a Mango tree in your presence with blos- som and fruit, and present them to you pressing you to taste, but no one shews any inclination, because he knows the fruit to be no mango at all. 174 PANCHADASL which all pleasures have uaturally in them, is a potent cause of creatine? supreme iudifference fur them, which is the key to knowledge]. 139. These defects are now being pointed out. For the acquisition of wealth a person has to suffer many hardships, he must go abroad, serve somebody, flatter his vanity or caprice etc. ; its accumulation is also attended with several disasters, it excites the envy of some, and cupidity of others, it is to be protected from thieves and robbers, then again when it is lost, a person's grief knows no bounds. 140. Where is the beauty in a woman ? She is made of flesh and tendons, fickle in nature ; and in her wonderful organ, there is nothing very exquisite. 141. What have thus been mentioned in connection with wealth and women, apply with equal force to all objects, and in the Shastras these defects have been declared, so that men constantly dwelling on, or considering them, may shew an aversion for material enjoyment and beget indifference. 142. A person may be extremely pressed by hunger, yet that would not make him desirous of eating poison for satisfying his cravings of food ; how then can a person of discrimination who has quenched his thirst with sweets, ever shew the least inclination to take a dish of poisoned food, knowing poison to be there ? [In other words, a man of discrimination knows all sensuous enjoyments to be poisonous, and his thirst for them having already been satiated with- a full knowledge of their impermanence and defects, he has no more desire for them]. 143. From a predominating influence of fructescent works though a theosophist may be actuated with a desire of enjoy- ing material comforts, yet such enjoyments bring him pain, instead of pleasure, just as in the case of a forced and unpaid working man, he finishes his allotted task Avith difliculty ex- periencing puin instead of pleasure. PANCIIADASI. 175 144. And m the midst of that consummation of the fructescent, a theosophist with faith in knowledge of Brahma but a family man too, always repeats mentally that his fruc- tescent has not even exhausted then, and longs for the day when it will be so. 145. Now this grief of a theosophist is no indication for a longing for the good things of life and regret for the sorrows which his fructescent works are bringing forth, on the contrary it is his supreme indifference for the good and unpleasant, and utter disregard of happiness or its reverse ; because he is devoid of illusion and hence free from longing. 146. Then again, in the midst of consummation of the fructescent he suffers pain and therefore he is satisfied with a small share of enjoyment for his discrimination of its tran- sitory duration, unlike the ignorant who are never satiated, though they may have it infinitely [without end]. 147. To clear away the misapprehension of an ignorant person being satiated with enjoyment and the inutility of discrimination which makes a theosophist satisfied with little, it is said in the Srutl. ''Desire of enjoyment can never cease from the acquisition of the object desired, bat like butter poured in fire, the more a person enjoys, the more he is desirous of fresh objects of enjoyment to acquire. 148. If the desired object be known to be temporary in duration and the happiness it yields will be short-lived, then only will it produce satiety ;j list as serving a thief, knowing him to be so, makes him a friend and he is no more a thief to his accomplice. 149. To a person whose mind has been duly subjugated, and senses restrained or kept away from sensuous objects, little enjoyment is enough, for he knows to a certainty the defects attending it, which are a source of misery. Therefore Avith a fear of avoiding such inconvenience and pain Nvhich 176 PANCIIADASL all enjoyments have in them, he is satisfied with little, as his share of pain will also be thus minimised : 150. Like a king attacked by a combined force of some of his brother chiefs, despoiled of territories and satisfied with the little that remains, which he considers to be ample, but till he was so attacked and despoiled, his kingdom he regarded to be small and insufficient. 151. If it be alleged how can the fructescent works pro- duce in a theosophist a desire of enjoyment, since he knows clearly from discrimination the usual defects inherent in it ? 152. There is no inconsistency whatever in it; for actually we find a variety of fructescent works caused by desire, absence of desire, and at the instance of a second person's desire. 153. These are now being particularly declared. As an instance of the first variety, we may mention the desire of a patient or invalid to eat what is unwholesome ; of a thief to steal ; of a profligate to enjoy the king's daughter. They know the gratification of such desires will bring forth evil con- sequences, yet from a force of fructescent they are engaged in them : hence they are called fructescent works caused by desire. 154. Even Iswara is incapable of preventing them from taking effect as pointed out by Sree Krishna in his discourse with Arjuna (Vide Gita Chapt. VI. V. 35). 155. Since therefore a theosophist is subject to the fruc- tescent, what more is to be said of others ; all beings are equal- ly affected by them. But then it may be asked, if every one of us be entirely dependent upon our fructescent works. Of what avail is mental restraint and subjugation of the senses by the practice of Yoga ? 156. If there would have been the slightest chance of influencing the future course of the fructescent, neither- PAXCUADASI. 177 Ramchandra, Yudlustira, nor Nala of Purana celebrity would then have suffered such extreme and unbroken miseries fou several years in succession, as they did. 157. And the impofceucy of Iswara to influence or con- trol them, does not create any discord in his sovereignty or universal control, for it was his wish that fructescent works would continue to bear fruit, and know of no interruptiou or modification from any extraneous influence. 158. The second variety of fructescent works caused by an absence ' of desire, is mentioned in Krishna's discourse with Arjuna, in the third chapter of the Gita, commencing with verse 36th. Hear what he says : — 159. Asks Arjuna: When a virtuous man is forced to do a sinful act, like a thief compelled to work in prison, Avho or what compels him ? 160. Krishna. Desire produced by the active quality of the individual, is the cause of destroying meritorious actions and bringing forth injury or demerit. Anger is another mo- dification of desire, the two incite a person to sinful actions : 161. Therefore Arjuna, when you desire not to do a thing, your fructescent will make you entirely subservient to your desire and anger, and induce you to do that ; there is no doubf] about it. 162. When there is neither desire nor absence of it, to do a thing, but simply for benefiting a third person, one is in- duced to do it, and thus made to experience either happiness or its reverse, it is called fructescent works created by a desire of [benefiting] another. 163. Thus then, as from force of fructescent works even the wise are not free from desire, it may be contended, how can it tally with the Srutl, where its absence is maintained thus "What more he is to desire V^ But this is conceived in error, for the utterance of the SriUi goes to establish not want of 23 178 PANCHADASL desire, but simply its want of potency to create any inclination for further enjoyments, just as parched grains are deprived of fruit-bearing powers or germination. 164 That is tosa}^, as parched grains are incapable of germinating and producing any crop, so a theosophist's de- sire though present, is incapable of producing any inclination for frail works,* inasmuch as knowledge has established the impermanence or unreality of all objects, and thus stands in collision of its fructifying. 165. It is impossible to maintain an opposite doctrine, and to say, since a theosophist is never desirous of enjoying aiiy fruits, he has virtually no desire : for as in the case of parched grains, though incapable of producing a crop yet are they ca- pable of being eaten and are fit food for men, so does a theoso- phist's desire produce little enjoyment and bring forth no calamity. 166. His fructescent works are exhausted (from consum- mation) by enjoying their fruits, therefore they produce no calamity, which follows only, when from ignorance, a person is deluded into the belief of reality of all objects which he is desirous of enjoying, and there is no end of such desire, — vir- tually he is never satiated. 167. And that calamity assumes pretty often this shape. "Let my enjoyments never come to an end, but let them gra- dually increase, and there be no impediment to them. I con- sider myself blessed in having so many things to enjoy.*^ Mis- takes like these occuring in the ignorant are a fruitful source of calamity, misfortune and frailty. * Frailty arising from desire or anger includes ten vices coming under calamity as : — hunting, gambling, day-sleeping, calumny, ■vvhonnff, dancing, singing, playing, idle-roaming, drinking. Fate comprehends eight : — depravity, violence, injury, envy, malice, abuse and assault. PANCHADASL 179 168. Its means of destruction are now being declared. To ponder in mind and unceasingly to confirm the belief that fructescent cannot by any power be prevented, and what is to happen, cannot be anyhow avoided, and what is not to be, can never come to pass, causes the destruction of the poison of constant thoughts as to when shall my troubles cease, and better days dawn. 169. From an absence of particular distinction between the wise and ignorant, so far as present enjoyments brought about from the fructescent are concerned, how can calamity be said to befall the ignorant and not affect the wise ? What is the cause of this difference ? Enjoyments though equal, yet an ignorant person is subject to the illusion of reality of all objects of enjoyment to which the wise is not, therefore calamity affects the former and not the latter, who is devoid of ignorance, and determination, for the acquisition of material well-being — riches, property and the rest. 170. A theo sophist knows the unreality and imperma- nence of all objects of enjoyment, for they are material and liable to destruction, he therefore minimises his desire, and begets no inclination for an extensive sphere of enjoyment, nor is he bent after its pursuit ; under such circumstances how can evil befall him ? 171. But it may be alleged, how can a false object produce perception of happiness which follows during its enjoyment ? Therefore it is said, his desire of enjoyment can never be re- duced. To this contention the reply is : how can a theosophist have any regard for the objective world which is material and impermanent, as unreal as objects seen in a dream or in a per- formance of magic ? 172 — 173. With the experience of dreaming and waking in his own person, and constant study of the unreality of the universe, though it appears as a living reality while awake, 180 F.ANCI1ADASL he has ceased to be convinced of its realit}^ and takes it all for a dream, consequently he heeds it not, and pays very little regard. 174). This indescribable universe, made of matter, is but an illusion, like objects seen in a magical performance ; from a firm conviction of the unreality of phenomena, in this way, he keeps off all illusioDS as to their reality, and as a result, whatever enjoyments he may have from his fructescent works, produce no calamity to him. 175. For, the knowledge of unreality of phenomena is a helping cause for Self-knowledge : while fructescent works are only a source of enjoyment or suffering for an individual. 176. Thus from a natural difference in the effects they produce, self-knov»dedge and fructescent works are not opposed to each other ; for, we find a person deriving pleasure and amusement from the sight of a magical performance, though he knows the things produced are all unreal. Thus for a difference of subjects, fructescent works do not stand in the way of Self-knowledge. 177. When an ignorant person enjoj-s the fruits of actions already commenced to bear fruit, with a firm convic- tion of the reality of the world in spite of its impermanence, such knowledge is destructive of Self-knowledge. And his conviction of reality cannot make it real when it is naturally unreal, 178. As dream-objects though naturally unreal, are en- joyed, so are unreal objects of the waking condition to be re- garded as capable of being enjoyed. 179. If knowledge of Supreme Self could destroy all en- joyable objects, it would then cause destruction of fructescent works and be regarded in that light : virtually it does no such thing, it simply establishes their impermanence and unreality, PANCUADASI. 181 and does not cause their destruction, therefore Self-knowledge is no antagonist or destroyer of the fructescenfc. 180. As without the destruction of a thing produced in a magic show, its very sight causes mirth to a spectator though he knows it to be unreal ; so without the destruction of all ob- jects of enjoyment, self-knowledge offers no impediment to their enjoyment, with a simple knowledge of their unreality from the force of fructescent works. 181. If it be said, repeated mention is made in the Sruti, of a man of discrimination reaching that stage \vhen he regards everything non-different from self; in such a state who then is to see, hear, or smell, and what is he to speak ? 182. Therefore, when there is no possibility for gnosis to arise without destruction of phenomena, how can a knower of the Secondless Brahma, non-distinct from self, be said to enjoy objectively ? 183. Listen to the reply that is being given. The above Sruti text has no reference to the period when a person is engaged in the acquirement of knowledge, for it is distinctly mentioned in the Shariraka Sutras (Chapt. IV., 16 Sutra,,) as an illustration of profound slumber and emancipation ; of them, the dependence of either one, as subject of that condi- tion when he regards everything to be self, is maintained in the Sruti. 184. If that is not admitted, Yajnavalkya will cease to be a professor, because when he sees the external world, his know- ledge of non-duality is virtually at an end, and when he sees it not, no words can flow. [In other words, if no regard be paid to the explanation just given about profound slumber or emancipation, there would be no professor of self-knowledge, for in the waking condition he is practically related to the ex- teraal world, his knowledge of its illusion is then at an end ; and \Yhea he sees it not, from want of adequate words to 183 FANCHADASI. help the perception of his pupils, his words would cense to instil into their minds knowledge of non-duality, so that the traditional doctrine of the efficacy of knowledge will be nullifiedj. 185. If you regard that variety of 'profound unconscious meditation' when there is no distinction kept up between knower, knowledge, and the subject to be known, for this want of perception, as visible* knowledge of self, why is not profound slumber to be equally regarded ? 186. If you contend, there is want of knowledge of self in profound slumber, and hence it is not admitted as knowledge, that is to say, the external world then ceases to exist rela- tively to the individual, and for want of a subject to cover or take possession of self, profound slumber cannot be looked upon * There are two varieties of knowledge, the invisible and visible. "Brahma is" an instance of the first, "I am Brahma" of the second kind : the 'invisible' destroys the non-being of Brahma, visibility, destroys ignorance Avith its trammels. "The non-being of Brahma, due to 'envelopment,' is destroj^ed by the knowledge of the 'invisible kind,' which clearly defines Its existence by the expression "There is Brahma." For the two are antagonistic of each other, and cannot co-exist ; hence the admission of the existence of Brahma, must do away with Its non-existence or non-being ; and as such a perception is dim and vague, (nothing definite) it is called invisible. "I am Brahma" is a definite per- ception, hence it is called 'visible knowledge [or knowledge marked by visibility]'; and it causes the destruction of Ignorance with its trammels. For this knowledge is antagonistic of that ignorance which says "I know not Brahma," and of that other kind, which declares "There is no Brahma." "It cannot be cognized" — varieties of concealment or envelopment as have just been remarked ; — and to the declaration "I am not a Brahma," but an agent of virtue and vice, and an instrument for enjoying weal or suff"ering woe i. e., the same as Jiva, which is a mistake ; and these are the trammels or nets of ignorance which cannot exist Avith the real, definite, and visible perception of Brahma, which is expressed by "I am Brahma." Sreeram'a Vicharsagar. p. 11 7. PANCHADASI. 183 as knowledge, it virtuall}^ amounts to an exclusion of pheno- mena and perception of "I am I" as knowledge. And such is fit to be considered so, for I have a similar purport too. 187. If you say, knowledge of non-duality and total forget- fulness of phenomena, the two combined, constitute Self-know- ledge; all insentient objects, ajar, a cloth, etc., -would in that case form half subjects of knowledge, for though virtually they cannot claim any knowledge of non-duality, yet it is quite natural to credit them with the forgetfulness of the external world. 188. Thus then, as iu the case of jar and other insentient objects, there is total frightfulness of the external world [they have no cognition to take hold of it] so you can never have a similar forgetfulness of phenomena in profound meditation, for there are thousand and one cause for distracting your mind, as for instance, buzzing of musquitoes etc. 189. If you abandon the position you seek to maintain of knowledge of non-duality and forgetfulness of phenomena, the two together, constituting Self-knowledge and admit know- ledge of self to be supreme, may you live long, for that amounts to an admission of what I have been contending for : and as I hold earnestness of the mind necessary to that supreme know- ledge of self, may you be successful in it. 190. Since visible perception of phenomena is an illusion, a theosophist's desire of enjoyment is therefore not firm, for he knows it to be impermanent, and it is consequently unlike that of ignorant persons, who are firm in their desire. 191. Two distinct doctrines prevail in the Shastras, for instance, *'Desire is characteristic of the ignorant"* and "Pas- sions and desires are. found even in a theosophist," but they * As from the sight of smoke in a mountain, the natural infer- ence is the presence of fire iu it, so is the presence of fond attach- ment a sign or indication of the ignorant. 184 PANCHADASL are not meant to imply any contradiction. For, desire is the play-ground of the internal organ, and as the cavern of a tree containing fire* kills it, by destroying its sap, and its greenness is gone ; so do the sacred writings interdict passions and desires in the wise, for they are detrimental to emancipation. Hence it is said, when their purport is gathered, and cognition of the Secondless Reality firmly established, a person is no longer affected by his desires, because they are simply the attributes of the internal organ. But then, as a theosoph'ist's desires are not firm, consequently their want is established, hence admis- sion and interdiction of a theosophist's desire in the sacred wri- tings, as they refer to firmness or firm attachment (which he has not") and its want, does not signify any opposite conditions^ but simply want of fond attachment. 192. As the unreality of phenomena is firmly established in the wise, so is his knowledge of self, being unconditioned and * If from some cause or other, there be fire in the cavern of a tree, its sap is destroyed : so is tranquility of mind destroyed by desire produced from ignorance of the Supreme Self and his distinction with the individual spirit or Atma, therefore it is said to be his sign. A theosophist's desire is not firm, that is to say, from a relation of its proximate cause, the internal organ, and a similar relation with the material cause, its friendly object, an exclusive want of desire is called 'unfirm desire.' An .ignorant person has also his relation with the internal organ but no want of desire; vv^e feel no desire in sound sleep, but there is i:0 relation of the internal organ too ; impressions only con tinue then. In the ignorant, notwithstanding a relation of the internal organ, a desire is absent when trying for the accomplishnient of an object, but there is no recollection of objects conformable or friendly and adjacent or near. A similar relation with the internal organ and conformable objects are found to be present along with a theosophist's desire when he is not in the discriminn ting mood, but that is not constant or exclusively so. In the Gita (Ohapt. II. Y. 59) is mentioned, ^' Desires cease in an individual after the cog- nition of Brahma." Hence unfirm desires of a theosophist are faultless. FANCIIADASI 185 unrelated; he has no more desire for any object ; there- fore it is said : "What more is he to desire and continue attached to the body ?" It is not to be supposed, want of objects produce cessation of desire ; on the other hand, from an absence of agent or instrument of enjoyment, desire is destroyed : and that does not signify the death or destruc- tion of the agent, but only his instrumentality of enjoyment. 193. *'A husband and wife are not desired for their gratifica- tion but for enjoyment of Self.*^ Sruti. In other words, affection for wife or son does not proceed from any other motive but self-interest ; a person has his own desires to serve, therefore the above passage from the Sruti, like similar others, are intended to show desire for wUe and children, husband and other objects proceed not for making them enjoy happiness, but for the happiness of one's own self But it may be object- ed, as self is not an instrument or agent, it is futile, to do away with the idea of his enjoyment ; though this is a fact, yet prior to gnosis has arisen, he is apt to be taken for an instru- ment, and individual experience likewise establishes it. This is again corroborated by the above SriUi text. 194?. Who is the agent ? Whether the Uniform Intelli- gence or its reflected shadow is so, or the two together com- bined ? Now as regards the first, it is clearly untenable, because Uniform intelligence is unassociated and unrelated : 195. Because enjoyment is a modification of conceit in hap- piness and its reverse ; and as the Uniform Intelligence is subject to no modification (it is unchangeable) therefore if it were to be an instrument of enjoyment, its uniformity will be destroyed and it Avill then be subject to change, and change cannot abide in uniformity — the two are opposed to one another. To be more explicit: — Enjoyment of happiness and misery assumes this shape "I am happy^^ ''I am miserable" etc., for w^iich it is called 24 186 TANCBADASl. a changed condition of conceit, in the form of happiness ot its reverse. Now intelligence that is uniform, and knows no change, cannot be connected with that conceit, inasmuch as change •does not reside in the same place with uniformity, for they are naturally opposed. 196. Neither can reflex intelligence be regarded as an instrument. Because though dependent on Intellect which is always undergoing change, and for that, it is possible to attribute changeability to it, yet as a reflected shadow, it cannot abide independently of the Uniform Intelligence : but as this one is no instrument, its shadow, the reflex intelligence •can neither be so. Then again, as there can be no mistake of snake without a rope being present,— here rope is the abiding substance on which the snake is attributed through illusion— so without TJ uiform intelligence being present, there can be no reflex, and this one cannot be mistaken for that other. 197. Thus then, if neither the Uniform Intelligence nor its reflected shadow be an instrument, the two together are practically regarded so, though in point of truth they are not. ^'This one is unassociated.^' "The cognitioual sheath is a subject of the vital airs etc.^ From these texts, self is established as one unconditioned and Intellect is a manner of witness. Therefore, one may object to the view taken, and apprehend truly also, aboutthe two Intelligences together, as instrument, and not a mere matter of popular belief. The Srxiti never intended to establish the truth of such instrumentality or agency, therefore to say, the nature of such agent is true, is improper. In the same manner, has the Brxdi done away with the agency beginning with self and ending in the Uniform Intelligence. {As will appear in the sequel]. 198. King Janak enquired of Yaj naval kya who is self? The sage pointed out one after the other, beginning with the PANCHADASL 187 'fcognitional sheatli'* and endinp^mthe'unassociafced' for helping him to comprehend, finally resting on the text, "This one is unassociated ;" and that imassociated Uniform. Intelligence is Self. [Brihadaranyah Upanishdcl] 199. There are other >Sf?^t(,^i texts in the AUm^eya Upa- nishad and elsewhere to the sa,me purpose.. ''Who is Self that is to be worshipped?" Beginning with the associate of the internal organ, and ending in the Uniform Intelligence, this one has been declared to be self, after thorough analysis, in the Upanishad above named.. Therefore, if the method used there be followed cbsely, it would appear, the Uniform^ Intelligence and its reflected shadow — the two — are not agents i and in point of truth, the former is unassociated, hence neither an instrument nor agent 200. If the attribution of an enjoyer to self be false, how and why does an individual experience it to be a fact ? From want of discrimination of self, the truth of the Unifornij Intelligence is attributed to the two, and from illusion actually regarded as an enjoyer with hardly a desire for aban- doning enjoyment, knowiog such, enjoyment to be real— a mistake. 201. For his self-enjoyment, an enjoyer desires to have a wife and vice versa ; even in the Sruii we find a confirmation of this popular belief. 202. All enjoyable things are dependent on him, therefore to shew any attachment for them is vain ; on the other hand, it is advisable, there should be no desire for them but only for self, who is the principal enjoyer, true and fi'ee. ■^ There are five sheaths each of which is regarded as Self. Yajnavalka refuted them by demonstrating arguments and proofs, one by one, thus helping to instil in the mind of his pupil a correct knowledge of self ultimately, by the pasoage quoted "This one ete." 188 PANCHADASI. 203. On this subject the evidence of the Pwrana is as follows : — "The attachment which ignorant persons have for material objects, which are not eternal, Lord, do out of thine grace I beseech thee, impart me a similar firm attachment for thee, so that I may never forget thee from my heart/' 204 In this manner, by discrimination, after all fond desires for non-eternal objects have been abandoned, one is indelibly to fix his love on the true nature of the real enjoyer and thus know him. 205. As from forgetfulness of self, the ignorant fix their attachment firmly on objects of senses, garland, sandal, wife, clothing, and gold, so is a theosophist to fix and concentrate it on the real nature of the enjoyer (self) ; and he forgets him not 206. As one desirous of victory over his rivals, is always engaged in the study of Dramatic works, Logic etc., so does a person desirous of release study discrimination of Self. 207. As a man of faith is engaged in devotional exercise and sacrificial works, enjoined in the IShastraSy with a desire of acquiring the blissful abode of heaven, so does the emanci- pated show his faith in self. 208. As a Yogi with much perseverance and labor acquires the power of concentrating his mind on one object, so does an emancipated person fix his attention on the Real Brahma, with the object of acquiring lightness and heaviness, etc. 209. As repetition of practice leads to skilfuluess in those desirous of victory, men of faith, and Yogis; so does discrimina- tion of self, by repetition, clear him of all mistakes and purify self-knowledge in the emancipated. 210. Then a person of discrimination by analysing the real nature of the enjoyer inferentially and differentially, knows the witnessing Uniform Intelligence to be unassociated and PANCUADASL 189 unconditloiieJ, in waking, dreaming and profound slumbering conditions. 211. For example. Whatever objects are experienced in the three conditions of waking, dreaming and profound slum- ber, (be they gross, subtle or in the form of felicity), for the pur- pose of enjoyment, that experience is present only in that par- ticular condition where they are seen or felt, though the witness who is to cognise, is present in all conditions. And against this, there is no dissentient voice, for it is the universal experience. 212. Now in reference to inferential and differential ana- lysis for the discrimination of self, the Vedas, are proofs too. With this purpose the Sruti testimony is beiog cited. ''That self when he cognises the enjoyable objects of any of the three conditions is not transferred by them from one state to another ; they continue where they are, but he passes over to another state, without taking hold of virtue and sin and their results happiness and misery.*^ 213. "Brahma which is ever-lasting intelligence and bliss, and witness, discovers all objects in the three conditions of time waking, dreaming and dreamless slumber ; and That am I" "I am neither intellect nor reflection of intelligence nor any thing else besides.*^ He who has come to identify self in this manner, is freed from the usual mistake of confounding him with an agent and instrument. 214. Self is one in all the three ct nditions, and with discrimination one who has come to realize him as distinct and separate from them, is no more subjected to birth and death. 215. Whatever enjoyable things are to be found in those conditions and whatever enjoyments may proceed from them to their enjoyers,* self is over and above, that is to say, quite * Viswa, Taijas and Prajna ara the enjoyers. Enjoyments are gross, subtle and felicity. 190 FANCHADASl. dis-feiQct from them., he is iatelligence and supreme fclicitjy, anJ That am I. 2.16. Who then is the CD j oyer ?. From what has been said in regard to the discrimination, of self, it would appear that the literal signification of the word "coguitional" referring as it does to the reflex intelligence, for its being subject to change is the enjoyer.. 2.17^ ''This reflex intelligence is illusory or material." {Srwti), Experience confirms it too. Because the objective world is material and reflex intelligence (Jiva) is included in it. Like things produced in a magical performance both are unreal. 218; In trance and profound slumber, the reflex intelli- gence is destroyed, and that is experienced by the Witnessing Uniform Intelligence. If it be asked, what benefit can the experience of its destraction bring forth ? It is therefore said,, a person is led over and over to consider what his self really is. In Gather words, the remnant of consciousness abiding in pro- found slumber experienced by a person on rising "I was sleeping soundly and knew nothing then" proves self to be no other than the Uniform Intelligence, unchangeable and indestructible :. but this reflected shadow is subject to change and liable to des- truction, for it is unreal, — because material. 219. Thus then, having ascertained the unreality of the enjoyer [reflex intelligence] a person no more desires for any enjoynaents; just as a person on his death-bed never desires to marry. 220. And as prior to knowledge he was accustomed to say "I am the enjoyer,*^ but like a person with a split nose he is now ashamed and says, "Even now my fructescent Avorks are bearing fruit." Thus he suffers them to have their course with patience. 221. When therefore the reflex intelligence [Jiva] is ashamed to be reckoned as an enjoyer,. he attributes it to the PAXCIIADASL 191 ■r/itnessing ititelligonce abiding in him. Therefore it is futile to ask who is the enjoj-er? 222. Thus then, it would appear from the preceeding verses that the Srutl text "for what desire etc.," has its purpose in interdicting the belief of an enjoyer. Both the Uoiform and reflex Intelligences are truly, no enjoyers; ignorance attributes ■enjoyment to them, so that when gnosis has arisen, a person has ^0 more desire of enjoyment left in him : hence it is said, subse- quent to knowledge, what desires would attach a person to his =body and make him follow the bent of its inclinations ? None. 223. That a theosophist is never attached to his body, nor is affected by its pains is now being declared by a passing feference to the three varieties of body and their pains. Every individual has three varieties of bodies, physical, subtle and cause ; and each of them has its separate ailments. 224. The diseases of the physical body are apparent enough, they are innumerable, and produced from wind, bilo •and mucus; among the symptoms are to be found bad smell, disfiguration, burning of the body, huskiness of the voice, and several others, which every one has experience of. 225. Those of the subtle body are desire, anger, covetous- ness, bewilderment or distraction, pride, and passivity self- control, abstinence, endurance, intensity of thought and faith ; they are called diseases, inasmuch as the presence of the for- mer and want of the latter (passivity and the rest) are equally productive of pain. 226. The diseases of the cause-body are now being cited from the Chandogya Upanishad. When Ignorance, the material cause of the universe is destroyed in profound slum- ber, a person can no longer know either himself or another, but the seed for future misery which continues to abide even then, is called disease of the subtle body ; so Indra said to Brahma. 227. Now these varieties of diseases are naturally 192 PAXCUADASI. connected with the three different bodies, inasmuch as in their absence, the bodies cannot last. 228. Just as with the separation of its yarn, a cloth cannot continue, and with that of earth, ajar is destroyed; so with the separation of diseases, the body is destroyed. 229. Neither the reflex intelligence, which is Jiva, nor the Witnessing Intelligence, which is Iswara, has got any disease, as will appear immediately. 230. It is impossible for any disease to affect the intelli- gence of the individual ; for no discrepancy can effect its natural illumination. Since therefore, the reflected shadow of intelligence is devoid of disease, its counterpart, the Witness or Uniform is likewise free from it. And whatever disease is experienced by the individual and said to affect him, is an illusion created by ignorance, [for that belongs to the body and not to intelligence.] 231. The truth of the witnessing intelligence is an illusion created by ignorance. From illusory attribution, the three bodies physical, subtle, and cause, are regarded as semblance of the reflex intelligence, and real. 232. During that illusion, a person affected with diseases of those bodies exclaims "I am unwell*^ "I am suffering from fever*' etc. In point of truth, this experience is unreal : just as illusion attributes bondage to the Intelligence which is free and not subject to birth and death. 233. As in the case of illness affecting a wife, or child, a person is affected with painful thoughts and considers himself to be so affected ; so out of . ignorance, diseases of the three bodies are attributed to self, experienced in that connection, and expressed in this manner: "I am ill." 234. But subsequent to knowledge, when the nature of self has beeen ascertained, all divisions are at an end, and he no longer connects the Witnessing Intelligence with those PAXCHADASI. 193 diseases, so that by discriminating the real nature of self, he ceases to express any regret for whatever happens to his body, 235. For example. As ia the illusion of snake in a rope, the sight of that false snake makes a person run away from it, and when with the discovery of the rope, that false snake is destroyed, he is ashamed at his cowardice ; similarly, su,bsequent to knowledge of self, his previous conception about kis being a subject of disease is destroyed, and he is ashamed at his ignorance. 236. Just as a person asks forgiveness of another who has been offended by his false calumny, for pacifying him ; so in the mi-staken attribution of birth amd death to self, a person ia to pacify by taking protection of the Witnessing Intelligence. 237. Just as for repeated destruction of sin, penances are performed over and over, so for the destruction of illu- sory attribution, an individual is always to meditate on Self as the Uniform Witnessing intelligence. 238. As a woman with cancer of the uterus feels ashamed when in the act of being cohabited, so a theosophist is ashamed at the mistaken notions which he entertained, prior to gnosis of self 239. As a Brahman accidently coming in contact with an unclean person, has recourse to usual penance and never afterwards found associating with him, so a theosophist subse- quent to knowledge, ceases to have a conceit for his three bodies and connects them not with self : As ''I am etc/^ 240. As a prince regent governing the kingdom of his father, is bent after the happiness of his subjects, with a view of being duly installed; so with a view of being one with Brah- ma, a theosophist meditates on the Witnessing Intelligence and its resemblance with self. 241. "A knower of Brahma is himself a Brahma,*' Here is Sriitl evidence, having for its purport destruction of misery 2.3 104 PANCIIADISL and disregard for what a theosophist used to practise prior to knowledge. In other words, he should concentrate his de- sire to know Brahma and leave off everything else. 242. As a person with a desire of acquiring the condition of Deva, seeks self-destruction in fire, or by falling from the summit of a mountain, or submerging in the Ganges, or at the confluence of the three sacred rivers at Allahabad ; so for the results abiding in the discovery of the Witnessing Intelligence being no other than self, a theosophist seeks the destruction of the reflex intelligence (Jiva) — the more so, as his inclination for know^ledge of Brahma may be intensified. 243. But in the above instance, so long as the body lasts he continues to be a man, and with its destruction (when it is reduced into ashes) he attains to a Deva ; so till the consumma- tion of fructescent works, practically a person cannot do away with the reflex intelligence, but continues as Jiva, [to be one with Brahma after the separation of the present body]. 244. As the sight of snake in a rope, at once strikes a per- son with fright which does not go aw^ay immediately with the dis- covery of his mistake, but subsides gradually, and as a repetition of the snake-illusion is apt to recur when he comes across a bit of string in the dark — stretching in his path : 245 — 246. So with rising of knowledge, his fructescent do not" abruptly come to an end, but are gradually exhausted with consummation of their results, and during a subsequent period of enjoyment he is apt to conceive "I am a man." 247. As in the instance of the "tenth person" the person counting the rest forgetting to count himself, invariably comes to stop at number nine, and the party thinking their 'tenth* to have met with a watery grave, while in the act of crossing the river, give vent to their grief and strike their forehead, till pointed out by another^ when discovering their mistake, their PANCEADASL 195 grief is replaced by happiness ; but that pain in the forehead takes a little time to subside, and not at once : 248. So a theosophist even after attaining to the condi- tion of of one delivered in life, has yet to exhaust his fructes- cent and enjoy or suffer according to their merit or demerit ; and they cannot abruptly come to a close ; and his emancipa- tion destroys the miseries of the fructescent. 249. Now this condition of delivered in life is not an ob- servance of religious ceremony or any particular practice,* but a mere resting on the Impartite Brahma, so that, if from a preponderance of the fructescent, there foUoAvs any illusion, t-o cause mental distraction, it should be guided by repeated discrimination of self, just as one having taken mercury, or sul- phuret of arsenic cannot stand the pang^ of hunger for a single day, but eats over and over. 250. As in the aforesaid instance of the missing 'tenth/ when in the height of their grief, the rest of the company slap their foreheads forcibly to cause pain, but perceive it not, till their mistake is pointed out and the missing tenth is visibly produced, when in the midst of happiness, they feel pain which subsides after the application of medicines : so a theosophist exhausts his fructescent by enjoying their results and subsequently attains to that Brahma, whose sole essence is joy i. e., experiences the s*upreme felicity of emancipation. 251. Whatever mention has been made in the present treatise from the first verse, for the destruction of misery and 'desire of release,' that constitutes the sixth condition of an individual, a reflected shadow of the Uniform or Witnessing Intelligence ; the seventh is that supreme felicity in the form of satiety called Nirvan, which is now being determined. * Like the fasting observed in the 11th phase of moon. I9a PANCHADASL 252. Satiety proceeding from the CBJoyment of material prosperity, riches, position, rank, wife and children etc., is called excessive, but this seventh form is supreme ; because with the attainment of the attainable [Brahma], one considers him- self successful in achieving his end, and is supremely satiated. 253. Prior to his knowledge, whatever avocation a person follows for the acquisition of felicity, or sacrificial offerings undertaken for the acquirement of the blissful abode of heaven, which is non-eternal, or whether practising the usual means^ for the acquisition of knowledge to help his emancipation, all these, were a part of his duty, it was proper for hijn that they should be done ; but subsequent to knowledge, in the absence of a desire for enjoying any results relating to earth-life, and for an experience of the felicity of Brahma, all that he had done cease to produce any more fruits to a theosophist : they are dead and abortive so to speak, and as he has nothing proper for him to do, he is therefore said to be successful in having done what was proper. [Just as a candidate for examination is said to be successful when he has answered the questions set and satisfied his examiners, so that nothing remains for him to do, so far as the examination is concerned ; so a theosophist is said to be successful when he has a visible cognition of Brahma and he has nothing proper for him to do, or be engaged in. — Because the usual means, devotional exer- cises etc., have brought forth the-ir results in paving the way to knowledge, which has produced emancipation in turn, and that is the goal]. * The four 'means' for attaining self-knowledge are : — (1). Discrimination of things eternal and transient. (2). Disregard of reaping any benefits here or hereafter. (3). Passivity, self control, abstinence endurance &c. (4). Desire of deliverance [from future re-birlhs]. PANCHADASI. 197 254. In this manner, having done what was proper for him to do, and finding nothing left that was proper to be done, he recollects it and is, supremely satisfied (with his success). 255. Miserable persons steeped in ignorance of Self-know- ledge are absorbed in their desire for a wife, children and mate- rial prosperity : let them continue so. [But as] "I am full of supreme bliss" what desire can I possibly have to continue attached to earth life ? 256. Let them who desire the blissful abode of heaven practise sacrificial offerings but "I am a knower ef self," what occasion have I for practising any more action ? 257. Let those who are qualified for studying the Shastras re!, increase his stock of knowledge by attributing de- fects to them. 286. And for a theosophist to be engaged in works, in the company of the ignorant, in the manner aforesaid, implies no fault. 287. Just as a father when thrown to the ground by his child or scolded and made bad use of, feels neither pain nor is angry with him, but caresses all the same ; 288. So a theosophist either calurainated, or praised by the ignorant, returns it not, but tries to create knowledge in them. And thus he uses them. 289. Now the result of this practice of a theosophist among the ignorant is being declared. That which helps the cognition of self in the ignorant, a theosophist should do ; he has nothing else proper for him. 290. And satisfied with the accomplishment of what was proper for him to do, he mentally reflects in the following manner. 191. I have a tangible perception of the eternal Self, therefore I am blessed. The supreme felicity of Brahma is plainly manifested to me, therefore I am blessed. 292. The miseries of earth-life touch me not, therefore I am blessed. The darkness of ignorance has left me, therefore I am blessed. 293. 1 have nothing proper left to be done, therefore I am blessed. My desires have all been now accomplished, hence I am blessed. 294. Verily I am blessed, I am blessed, my satisfaction is unrivalled ; I am blessed, and blessed and blessed, and twice more blessed. 295. My merit is producing fruit ''I am supreme good^ my merit is extremely wonderful, and for that, '1 am wonder- ful too." 26 ^ 202 FANCHADASl. 296. How very wonderful are the Sacred Writings, Guru and knowledge ; and how incomparably exquisite is the feli- city which I am now master of. 297. Now the result of studying this treatise is set forth : — He who studies it always, is immersed in the felicity of Brah- ma and experiences supreme felicity always. SECTION VIII. On the Discovery of the Uniform Intelligence. Without clearing the signification of 'That' and 'Thou' of the transcendental phrase "That art Thou/' there can be no knowledge of oneness of individual self and the Parabrah- ma as a means of emancipation, therefore in the present treatise the literal and indicated signification of 'Thou' is to be first ascertained. Just as the ordinary light of sun discovers a wall and other objects, but by concentrating that light on a glass and reflecting it on them, they are emblazoned and strik- ingly illuminated, so is the Uniform Intelligence vivifying or illuminating our bodies, intensely manifested by the indi- vidual Intelligence centred in the Intellect or Spiritual Soul (Boodhi) and gains doubly in brilliancy. 2. As in the sun's light reflected through a lens on a wall, here and there a stray ray of light retains its ordinary lumi- nosity and absence of that junction of the lens with sun-light makes no difference in it : 3. So the function of intellect, endowed with the reflected shadow of Intelligence, helping the cognition of external ob- jects by forming a junction with them [in waking], or its want [in profound slumber], is discovered by the Uniform In- telligence. Know it to be distinct from the reflex intelligence with the function of intellect. 4. That reflection of intelligence seated in intellect, as- sumes the shape of an external object which it seeks to cog- nise, and discovers it so: "This is a jar." But knowledge of its properties etc., is brought about by the Uniform Intelligence as "I know a jar/^ 204 rANCHADASL 5. Prior to the modification of intellect in the shape of a jar, "I know not ajar*' arises from the Brahmaic lutelligence [uniform] ; and subsequent to its perception in the modified in- tellect, a person discovers it and says "I know a jar." This is the difference betwen the intelligences Individual and Brah- maic, [uniform]. 6. As in a steel knife, its sharp edge is confined to one side, so the modification or function of intellect resides in one part or province of reflex intelligence and ignorance — the two, pervading a jar, are said to make it known or otherwise. 7. Like an unknown jar discovered by the Uniform (Brah- maic) Intelligence, known jar is also discovered by it. Why ? Because reflex intelligence simply creates a knowledge of jar,5|(: and that known jar is discovered by Brahmaic Intelligence. 8. Intellect, without the reflex intelligence, can produce no cognition of an object, consequently in the cognition of jar as a lump of clay there can be no difference apprehended between the reflex intelligence and modification of intellect of clay. 9. As without knowing it, no one can say, that he knows a jar, so without reflex intelligence, simple pervasion of a jar by intellect cannot be admitted to cause it to be known. 10. From what has been said, it would appear, mental * Says the Vedantasara : — In the cognition of "This is ajar" the mental function assumes the shape of, or pervades the unknown jar and dispels the igno- rance which rests there. By its reflected intelligence, it then dis- covers or renders it visible. As is mentioned in the Kikastras, the mental perception and its indwelling Intelligence both occupy the jar, the first dispels the ignorance about it, the second brings it out to view, (i. e.,) renders it visible." As the light of a lamp taking possession of such articles as 'a jar,' ''a cloth' etc., which oc- occupy a dark corner, dispels the surrounding darkness aud brings them out to view by its own brilliance, so the mental function after dispelling the ignorance which occupies an unknown jar, brings it out or renders it cognisable to the senses by its indwelling reflex intelligence. — Dhole's l^edaiitasara pp. 43-44. PANCHADASL 205 function (Intellect) with reflex intelligence assuming the modi- fication of an object which they pervade are the source of its cognition ; and that knowledge is not to be expected as capa- ble of being brought about by the Uniform Intelligence, since it was existing prior to its being known [or discovered by the intellect with reflex intelligence]. 11. This view is not opposed to what Sureswar Acharya {Bartikara) holds, as maintained by the supporters of the dis- criminating view of intelligence known by the name of Ava- cheda vadi, Cognition of external objects, a jar etc., is caused by intelligence, therefore the cause of that knowledge is intelligence, for which, the result is the subject to be known or demonstrated : — and this intelligence is the subject that is to be known from Vedantic utterances, which are its proofs. 12. Therefore Surerswar wants to establish the reflex in- telligence, which resembles the Uniform or Brahma, to be a result of proof, and not the latter; for in the Upadesha Saha- shri of Sankaracharya (his preceptor) occurs the distinction between the two intelligences. 13. Since then, the distinction between the Uniform and Reflex Intelligence is an admitted fact, mental function, ari- sing in the shape of Reflex Intelligence pervading ajar is the cause of its cognition, and the resulting knowledge, like igno- rance, is fit for being discovered by the Uniform Intelligence. In other words, cognition or knowledge is discovered by Brah- ma [Uniform Intelligence] like an unknown jar, inasmuch as the modification of intellect, reflection of intelligence and ex- ternal objects jar etc., all are discovered by Brahma, while for its being a single subject, ajar is discovered by the reflex. 14. Thus then, mental function issuing through the sens- sory organs, reflex intelligence, and jar, all three, are manifested by the Brahmaic or Uniform Intelligence, and for the reflex being seated in the jar only in the form of result, which it per- 206 PANCIIADASL vades for coguising ifc, that jar is discovered by the reflex intelligence. 15. Therefore, the knowledge of a known jar is discovered by both the Reflex and Uniform Intelligences, and this is called by a Naiyayika (Anuhyabsaya) knowledge of knowledge. 16. From the reflex intelligence, proceeds particular know- ledge as "This is ajar f while the Uniform creates an ordinary acquaintance with it. As a "known jar.** 17. Just as in the cognition of external objects, both the Reflex and Uniform Intelligences are ascertained, so are they to be considered in reference to the physical body. 18. But it may be alleged in reference to external ohjects, the mental function pervades them, and as inside the body there is no subject to be pervaded by the modification of intel- lect, consequently there is no necessity for admitting reflex intelligence. Therefore it is said, Egoism is present and the pervasion of reflex intelligence is required to discover it. Just as in a ball of red hot iron, fire prevades it, and is present inti- mately combined with the iron, so does reflex intelligence per- vade Egoism, passions and desires, by mixing with them. 19. And as that ball of iron manifests itself and is incapa- ble of discovering any other object, so do the modifications of Egoism, passions etc., with the reflex intelligence discover themselves. 20. These aforesaid modifications separated by the inter- vals of waking and dreaming are apt to arise, as they disap- pear during profound slumber, trance, fainting and profound meditation. 21. That unchangeable Intelligence which discovers the junction or union of those modifications and their want, is the Uniform Brahmaic Intelligence. 22. As in the cognition of an external object, a jar, the reflex discovers only, "This is a jar" and the knowledge of PANCHADASL 207 that jar is discovered by Brahmaic Intelligence, we have there- fore both the intelligences ; so in regard to the internal modi- fications, Egoism etc., we have a similar play of both intelligen- ces. And that double display of intelligence in junction with those modifications make them more strongly mani- fested than external objects. 23. Unlike external objects which are capable of being ascertained either known or unknown, internal objects of mental perception are not ; because that perception cannot take hold of or cover itself, and ignorance is destroyed by it. 24. If it be asked, so far as intelligence goes, both the reflex and uniform are identical, why then is the former called changeable and the latter uniform or unchangeable ? Because that double intelligence is liable to birth and death, therefore it is Jiva, while the uniform distinct from it is unchangeable and eternal, — the Supreme Brahma., 25. Older professors have in various places in their writings mentioned the Uniform Intelligence as the witness of mental perception and its modifications. 26. As in the reflection of face in a mirror, all the three (face, its reflection and mirror) are visibly perceptible, so by the help of the sacred writings and their arguments are to be known. Self (Uniform Intelligence) his reflection (reflected shadow of Intelligence) and its site or receptacle (the internal organ). In the Upadesha Sahashri, Uniform Intelligence is described as distinct from the reflex in the following wise. "It is the witness of the mind and intellect." And in the Srvbti "Like the associate of the internal organ the reflex is only a reflected shadow" [of Intelligence i. e., self]. 27. If it be alleged, since the Uniform Intelligence is every- where equally present, let that Intelligence seated in the in- tellect, be the subject of transmigration (like the ether in ajar) 208 PANCHADASL. and there will be no necessity for imagining the reflex intelli- gence to be Jiva ? 28. The reply is : — That limiting of the Uniform Intelli- gence would not necessarily convert it into a Jiva, just as the uniform present in ajar and wall and limited by them, or dis- criminated in that way, are no longer a Jiva. 29. If it be said, from want of luminosity, the Uniform In- telligence present in a jar or wall, and bounded by them, cannot convert them into Jiva, but for tlie luminosity of intellect, the uniform intelligence seated in and bounded by it, is Jiva : the answer is, there is no occasion for introducing luminosity or its reverse, when you seek to discriminate the Uniform Intelli- gence by setting a limit to it: 80. Just as the use of a measure made either of brass or a lighter substance, can bring no profit to the seller in dealing out a specified quantity of grains to a purchaser. 31. If you reply, the metallic measure has a par- ticular action, inasmuch as it is capable of reflecting an image, though as a measure it has no difference with one made of wood, then What prevents a similar reflection of intelligence in Intellect ? 22. And though the manifestibility or luminosity of that reflection of intelligence [in intellect] is very slight, and dis- tinct from the Uniform Intelligence which is luminous, light- like, yet it is endowed with powers of discovery. And the same cause that deprives a shadow of the signs of the light whose shadow it is, and makes it manifested, produces the reflection of that lio^ht.* * In the work Viharana^ Jiva is defined as a reflection and Iswara light [subject of reflection]. According to the doctrine of Vidjarana Swami, Iswara is the reflection of Intelligence in Maya abounding in pure goodness, and Jiva, a reflection of intelligence in PANCHADASL 209 33. [To be more explicit]. Inasmuch as the Reflex is as- sociated and changeable, while the light of Uniform intelligence is unassociated and unchangeable, therefore the former is said Avidya abounding in impure goodness, which is a proximate cause of the internal organ. Though in the PanGhadasi, Vidyarana Swami mentions Jiva to be a reflection in the internal organ, and as that internal organ is not present in the profound slumbering condition, consequently, then, there should be no Jiva also ; but as Prajna, al- most ignorant — a form of Jiva — continues in dramless profound slumber, therefore what the Swami purports to mean is, the par- ticle of ignorance modified or changed into the form of internal organ, and intelligence reflected therein is called Jiva, and that ig- norance is never wanting in prfound slumber, consequently Prajna also is not wanting then. Moreover, reflection of intelligence alone does not constitute either a Jiva or Iswara, but intelligence abiding in Maya, and the reflex intelligence with Maya, constitute, Iswara ; and intelligence abiding in ignorance, and the reflex intel- ligence with the particle of ignorance constitute Jiva. In the as- sociate of Iswara, there is pure goodness, for which he is omnipotent, omniscient etc ; while the associate of Jiva is composed of iinpiu-G goodness, hence he is parviscient, parvipotent and the rest. This is said by the supporters of the Reflex Theory. The associates of Jiva and Iswara are identical according to the view of the author of Viharana, Avho connects them with Ignorance. In such a consideration, both Iswara and Jiva must be parviscient. But it is not so ; because it is the nature of a thing in which tliere is a reflection, to impart its defects to the reflection, and not to the image : as for instance, when a face is reflected in a mirror (its as- sociate) the defects belonging to the mirror will prevent a faithful reproduction of the face itself Hence the defects, though present in the mirror, are not cognized or rendered visible till the face is reflected in a mirror, for which it is said, reflection determines defects. Similarly in the reflection of the Jiva, in the mirror of ignorance, are produced the defects caused by it, such as parviscience etc., while Iswara (in the form of image of pure Intelligence) who is the visage, has none of them, for which He is omniscient. This is the cause of His omnipotence, omniscience etc., and the parvi- potence and parviscience of a 'being.' Now between the respective doctrines set up by these supporters of reflection and reflected image, the diff"erence is this. — A reflection is false, but a reflected image is true, and not false. For, the expounders of reflected image conclude as a natural inference that the reflected imnge of the face 27 210 PANCHADASI, to be wanting in the indications of the latter, ana nence distinct; but its luminosity is manifested like that of the Uniform. 34. As an earthen jar is non-different in its compo- sition from earth, so is reflex intelligence non-different from (Boodhi) Intellect, for an identity of their condition. But it may be apprehended : in that case, distinction of intellect from the physical body, will be done avray with ; therefore to settle the question, it is said, what is maintained by a theo- in a mirror, is not a shadow of that face, inasmuch as a shadow is situated in the same site, where its oiigirxal is placed ; but in the case of a face reflected iu a mirror, it is always placed in front, or exactly opposite to the original, hence a reflected image is not a shadow in a looking-glass. But for making a subject of the mirror, the function of the internal organ, projected by the organ of sight makes that mirror its subject, at the same time, it ceases or re- treats from that mirror, and makes the face situated on the neck, its subject. As quick playing (Bunite) makes the wheel of a fire- brand perceived, while actually it has no wheel, so the velocity of mental function for making a subject of the mirror and face, produces the perception of that face in the glass as situated in it ; while actually it is placed oh the region of the neck, and not in the glass, and is not a shadow : and by the velocity of the mental func- tion, the knowledge of a face in a glass is reflection. In this manner, from the connection of the associated mirror, the face placed on the region of the neck appears both as a visage and its reflection. Moreover, on due reflection, it is to be found, there is no reflection. Similarly by the close connection of the associate formed by Igno- 3»ance, the site of visage in the unassociated Intelligence is known Iswara, and its reflection, Jiva. And there are no separate condi- tions of Iswara and Jiva. The perception of a Jiva in Intelligence, from Ignorance is .called its reflection in Ignorance ; so that, both the considerations of visage and its reflection are unreal, while actually they are true ; for the site of their actuality is the face and its reflection in a mirror ; and in the subject of the illustration — Intelligence — that face and intol- ligen«e are true. According to this view, as a reflection- proceeds from the original, it is consequently true ; and a reflected shadow, for its being the shadow, is untrue. This then is the difference between the expressions 'reflection' and 'reflected shadow.' — Sree- ram's Yicharsagar pp. 328-329-330. PANCEADASL 211 sophist is very little to the purpose, because it is easy to admit intellect as not an additional entity distinct from the body. 35. If it be alleged, subsequent to death, when the physical body is absent, existence of intellect is established from the testimony of the Svuti ; then as in the Prahesha Sritti, 'reflex is described to be distinct from Intellect, it is but proper to regard it in that way. 36. If you say, it is possible for the associate of Intellect to enter a body : the reply is, self distinct from Intellect is said to enter according to the authority of the Aiterya Upanishad: — "Self distinct from Intellect with a desire of entering, enters the body.'' 37. "This body with its insentient sensory organs cannot exist without the intelligence of Self,*^ having considered in this manner, he enters the body through the cavity of Brahma situat- ed on the crown of the head, corresponding to the anterior fontan- ele, and experiences waking, dreaming and profound slumber. 38. If it be contended. How can the unassociated Supreme Self enter a body ? It may as well be said in reply, in that case it is impossible to attribute to him the instrumentality of creation. Thus then, both his entrance and instrumentality or causation equally are due to Maya, and with the destruction of that Illusion, they too are equally destroyed, therefore the cause of their destruction is alike. 39. Yajnavalkya in his discourse on Self-knowledge with his wife Maitryi, cites passages from the Sruti to explain the destruction of associate as follows : — "The Supreme Intelligence Self, taking his birth with the physical body, organs sensory and active etc., dies with the destruction of the body, and subsequent to its demise no knowledge abides in it." In other words, though distinct from the body and the rest, which are material, self for keeping company with them, appears to be destroyed when the associates succumb to death. 212 FANCHADASL 40. "The Sapreme Self is eternal, and unassociated, his associates are destroyed only," [and not he]. In this manner, Srvbti explains the Uniform Intelligence (Self) devoid of associate, to be distinct from the associated reflex intelligence. "He is indestructible." And "unconnected with the body and the rest." 41. "When leaving the physical body, Jiva does not die ; because he is without birth and death, the body alone dies." In this passage, the ISviiti does not seek to expound that with death, he is emancipated and freed, but subjected to metempsy- chosis. 42. If then the associated Jiva is subjected to destruction, how can he have any identity of relation with, "I who am the Sapreme Brahma and indestructible ?" Therefore it is said, this knowledge is not of identity ; it is community of reference and that is capable of existing even in the presence of obsta- cle or antagonism.* * Though the spiritual soul or intelligence ( Boodhi ) with the reflex is the seat of the perception *I am Brahma,' and not the Uniform, yet such reflex knows that the Uniform Intelligence and its principle of individuality are the Atma, iudioated by the first person- al pronoun 'I,' which also is the same as ^Aham.^ Now ^AhawJ establishes the Uniform Intelligence as always non-different from Brahma, as the space covered by jar is always one with the infinite space from which it cannot be in anyway demarcated. Hence the Vedantin discribes this mutual relationship of the Uni- form with Bramha as ^Mukshya Samanadikarana' a main predicament or inference in which several things are included. When a thing is always non-difierent from another thing, their association is called a Mukshya Saiyianadhikarana. As for instance the space engrossed by a jar is always non-difi'erent from the infinite space which is ever present along with it, therefore the jar-space i.s the infinite space — and as such, the first has in relation to the last, the condition of a predicament in which it is included with it. In the same manner, the Uniform Intelligence has in connection with Brahma a similar 'main inclusive predicament/ because they are always non-different from one another. PANCHADASL 213 43. As from mistake or illusion when the stump of a tree is taken for a man, not to know it as a stump does not affect the other knowledge that it is a man ; so when the perception of egoism "I am an agent, and instrument*^ is destroyed by the knowledge "I am the Supreme Brahma,^ the objective world is destroyed. 44. Sureswar Acharya has in this manner pointed out in his work NisJcarmya Siddhi* the antagonism of commu- nity of reference : for this reason, community of reference is des- troyed in the expression "I am Brahma.*' 45. As in "All this is indeed Brahma** the Supreme Brah- ma has a community of reference with "all this**— the objective world— so in "I am Brahma** there is possible for the same reference with Jiva. 46. But objection may be taken to it, for in his work Vivarana, Prakashatmacharan Swami, speaks of the opposition Or, as in a person mistaking the stump of a tree for man, after the tree is known, the form of man disappears and the tree is ren- dered apparent. Here the person has a community of reference to the tree, of the second kind : similarly by the disappearance of the reflected Intelligence, it becomes one with Universal Intelligence, which is one with Brahma, hence its reference to *I' is the same with Brahma, and not distinct from it. Such a ^community of reference' the reflex intelligence has with 5ra/iwa, by merging or disappearing into it. * Sureswara the reputed disciple of Sankaracharya is the author of JSisharmya Siddhi. He is opposed to the doctrine of a theoso- phist's acting with impunity. For him there is nothing proper to do; to this end says the Vicharsagar : — ''If after hearing the utterances of Vedanta, any one has an inclination still left in him as to what is proper, he has not learnt the first principal, or primitive truth. For this reason, the constant removal of the useless, and which answers no purpose, and acquirement of felicity, that is constantly got as a result of hearing the Vedanta, is mentioned by the Deva Guru in Nislarmya >S'^c?i^^^.— Sreeram's Vicharsagar pp. 120-121. 214 PANCUADASI. of community of reference {Vadh Samanadhiharana). To explain this, it is said : — With a desire of declaring self to be identical ^yith Uniform Intelligence, the author of Vivarana as- certains the incompatibility of community of reference and seeks to do away with it.* 47. Both in the Vivarana and other works, professors have sought to establish the indication of 'Thou' in the Uniform Intelligence — the Supreme Brahma, and having ascertained the incompatible community of reference (Fac?^ Samanadhiharana) have spoken of the main inclusive predicament referring to the same subject. f 48. Intelligence abiding in and mistaken for Jiva — who is reflected shadow of Intelligence combined in the gross and subtle body, is in the Vedanta declared to be the Uniform. 49. And Brahma is the substrate of Intelligence perva- ding everywhere, and completely in phenomena fabricated out of illusion. 50. Since therefore illusion attributes the unreal world, and mistakes it for the indestructible and unchangeable Intelli- gence, the substrate of all, it is not at all surprising that Jiva, who is the reflected shadow of Intelligence should be similarly attributed, as there, Jiva is a part of the material world. 51. For a difference in associate, the ma" '3rial world aad * Vadha Samanadhikarana means that condition of mutual re- lationship, when a thing establishes its non-difference with its com- panion by lapsing into it. Here the thing is a yadha samanadhikardna to its companion. As for instance, the reflection of a face merges into the face (when the mirror is withdrawn) hence they are non- distinct ; the reflection is the face itself and not something different, and this mutual relationship of the reflection with the face is called {Vadha samanadhikarana) 'community of reference by merging.'— Sreeram's Vicharsagav p, 1.21. t Vide note p. 212. PAXCHADASL 215 Jiva included in it, 'That' and 'Thou' appear to be distinct ; vir- tually they refer to one intelligence. 52. That reflex Intelligence (Jiva) assumes the attributes of the spiritual soul, intellect or Boodhi viz., as an agent or instrument and demonstrator, and the illumination of self; for which, it is said to be an illusion [just as in nacre no silver is present, but illusion atttributes or super-imposes on it. Here we have two conditions ''This nacre" is the seat or abiding place of silver, and the other, attribution or superimposition of illusion : so in the superimposition of reflex on the Uniform Intelligence there ought to be the two conditions of abiding and superimposition ; and in the absence of discerning their attributes how can illusion be established in them ? This is what a dissenter objects to. Therefore, it is said, the reflex is only an illusion ; for agency and instrumentality are properties of the Intellect, and illumination belongs to Self, who is the Uniform Intelligence. Barring them, what remains of Jiva ? Nothing. 53. And thre cause of that mistake or illusion is ignorance. What is Intellect ? What is this reflex intelligence or Jiva ? What is Self? And what is this material world ? From want of discriminating them, is engendered error, which error or illu- sion is fit to be destroyed, for it is nothing less than the world we live in. 54. But it may be asked how is illusion to be destroyed ? By proper discrimination when a person has come to know the nature of the several entities, intellect, reflex and Uniform In- telligences etc., he is a real knower of Self and freed. So says the Vedanta. 55. Thus then, we find discrimination and its want are the cause of emancipation and consecutive re-births, and the Naiyayika's jeering taunts to his adversary about bondage and emancipation being uncertain, according to a non-dualist's 21 G PANCHADASl. standpoint, is easily refuted by the arguments employed in Khandan, by its author Sriharsa. 56, Having ascertained the nature of Uniform latelligence from Srvbti texts and arguments based on analogy and reason, the testimony of the Piiranas is now being declared. "That Uniform Intelligence is witness of the modification of intellect, and of its prior condition, when it has not arisen ; of desire of enquiring and its prior condition of ignorance, when a person says "I am Ignorant ;" and for its being so, it is said to be full of felicity. 57. For its being the resting place [substrate] of the unreal objective world, it is truth ; for its being the discoverer of all insentient objects, it is Intelligence, as the site of affection always, blissfulness ; and as the illuminator of all objects having connection with them, it is perfect.* * Various are the objections raised against what has been said of the felicity, intelligence etc., of the Uniform Intelligence or self. Thus felicity is disputed : — a difference in the modification of intellect creates a difference in it, because it is the witness ef modi- fication, and where no such difference affects it, it is no more a wit- ness of those modifications. Then again, it is contended how can the site of an unreal substance be real] As they are naturally opposed to each other. In the snake-illusion, the site of that snake is a real rope ; there can be no snake-illusion withont seeing a rope, a bit of straw etc., in the dark, on which is super-imposed the form of snake through ignorance : we have therefore a trite instance which sets at rest the second contention. Similarly as it said to be a dis- coverer of insentient objects only, it can lay no claim to intelligence, and if it is no intelligence, it can be no discoverer, but is virtually insentient like a jar. But without intelligence, there can follow no discovery ; in short like rabbit's horns which exist not, the pheno- menal would have been similarly conditioned, and remained undis- covered. Without a connection of intelligence, insentient objects can never be known ; to say, they are discovered of themselves, and intelligence plays no part is clearly absurd. What is subject of another's affection cannot be blissfulness itself. And for its being universally related, it can be no more an universal illuminator, neither the one nor the other. PANCIIADASL 217 58. In this manner, XjQiform Intelligence is described in the Siva Piirana, to be neither a Jiva nor Iswara, but self-illu- minated Intelligence, full of blissfulness. 59. How ? Because both Jiva and Iswara are declared in the Sriiti to be "formed of Maya and reflex intelligence." It may be apprehended, if they are thus material, there will be no distinction between them, and the insentient physical body etc. To clear this, it is said, just as there is distinction between a glass and earthen jar, though equally material, for the one is transparent, which the other is not , so are Jiva and Iswara distinct from the physical body and the rest. 60. Just as body and mind (modified products of food) are different from one another, inasmuch as the former is insen- tient which the latter is not ; so Iswara and Jiva though mate- rial, are far more sentient than other objects of the universe. 61. Though Jiva and Iswara are thus material, yet for manifesting intelligence, it is possible to regard them as intelligence itself, and this is plausible enough, since there is nothing impossible for Maya to fabricate. 62. Since even in our slumber, consciousness present in dreams creates Jiva and Iswara : what objection can there be for the Primordial Cosmic Matter to contrive intelligence in Jiva and Iswara ? 63. Though equally material with Jiva, yet Iswara is not parviscient like him, for the same Maya shows him to be om- niscient. Since it is capable of fabricating Iswara, what pos- sible objection can there be for fabricating his omniscience ? 64^. It is improper to regard the Uniform Intelligence in the same light with Jiva and Iswara, and to say, it is unreal and an illusion : for testimony to that effect is wanting. 65. On the other hand, its Reality is explained in all Ve- dantic treatises, and it has no similarity either with the 28 21S - FANCnADASl. elements or any other substance, for which it can be said to be material. QQ. Hitherto for ascertaining the nature of Iswava and Uniform Intelligence — their unreality and reality — testimony of the Srvbti has been made use of only, and if in the absence of the usual arguments to help that, any one be inclined to raise objections, it is therefore declared : our purpose is only to dis- close the real meaning of Sviiti texts and not to invite discus- sion so that a Naiyayika, fond of dispute, should have any cause of misapprehension. 67. Following the method adopted here, one should abstain from ill-matched arguments and disputes and depend entirely on what the Sriiti says. And there we find it stated "Maya creates Jiva and Iswara.*^ 68. Beginning with creation till his entry in all objects is the work of Iswara, and that of Jiva ranges between the condi- tions of waking and emancipation. 69. From the Sridi we gather: — "The Uniform Intelli- gence is without decline and growth, always uniform." And it is proper to discriminate it, in that manner. 70. Who is without birth and death, and not subjected to re-birth, can have no concern for practising the means of emancipation frorii metempsychosis ; who is neither desirous of such release, nor free is the Real, Indestructible, Uniform Intelligence. 71. As it is unspeakable and unthinkable, therefore the Srvbti for explaining and ascertaining its nature has des- cribed it by reference to Jiva and Iswara and the objective Avorld, Avhose substrate it is. 72. There can be no objection in what manner soever a person begets an inclination to know self, and for a theo- sophist it is always proper so to do. 73. Because from failing to comprehend the drift of Svnti PANCHADASL 219 utterances, dull and ignorant persoDs are entranced, and made to wander in illusion ; while a person of discrimination with his knowledge of self is immersed in his supreme felicity : 74. And he knows it for certain, that the cloud of illusion is constantly raining in the form of this material expanse, and the Uniform Intelligence is like ether, quite unconnected with it, and can suffer no injury from that mistake, or derive any profit, [for he is unassociated and blissful]. 75. He who studies the present treatise and ascertains its drift, gets an insight of knowledge of Self and experiences supreme felicity by his unbroken presence in the luminosity of that Uniform Intelligence. Such is its result SECTION IX. On the Light of Meditation, In beginning the present treatise, the emancipation which pro- ceeds from the worship of Brahma (like that accruing from knowledge of Supreme Brahma) is being pointed out. An illusion is to know a thing different from what it is, and to mistake it for something else. It is of two sorts (a) Agreeable and (b) Disagreeable. They are defined as follows : — (a). When a mistake of different substance helps the ac- quirement of the desired object by going to it, it is called agreeable or conformable mistake. (6). When it does not help the accomplishment of the desired result it is called unconformable or disagreeable. Like the acquisition of desired results from a conformable mistake, worship of the Supreme Brahma is also productive of eman- cipation ; for which, various are the forms of worship mentioned in the Uttara Tapniya. 2. If the ray of a gem be mistaken by one man for a gem, and the ray of a lamp mistaken for a gem by another man, though both of them are equally subject to mistake, yet there is difference ; for if they are tempted to run after the objects of their illusion, the first person, inspite of his mistake, becomes the master of the gem, while the second for his mistaking a lamp for it, can never have the gem : hence the first is an instance of agreeable or conformable mistake, and the second, its reverse viz., unconformable or disagreeable. 3. If the light of a lamp inside a house issuing from a door falls outside ; and else>Yhere, the ray of a brilliant jewel is similarly projected : FAJCHADASL 221 4. Two persons viewiug the two rays of light at a distance, run after them, knowing them to be jewels ; both of them are similarly influenced by mistake caused by the ray. 5. But that one who had mistaken the ray of lamp-light for a gem and had accordingly run in that direction to seize the prize is disappointed, while the other, who for his know- ledge of a jewel had mistaken it in its ray, is elated with the success attending his search. 6. Illustrations of the above two varieties of mistake are now again particularly set forth. Though the two mistakes are equal, yet for an absence of result in the second, namely lamp- light mistaken for a gem, it is called disagreeing or unconfor- mable, and the mistake of gem in its light, is called agreeable or conformable — for it leads to the possession of the de- sired gem. 7. If the sight of vapory exhalations rising from a spot, induce a person to infer fire and he goes in quest of it, mista- king vapor for smoke, and accidently gets it, it can be called an instance of conformable mistake. 8. And if a person believing the waters of the Godavery to be Ganges water, bathes in it with a desire of being benefit- ed, and that bath does produce good results, then it is a conformable mistake. 9. If a person suffering from typhoid fever, pronounces the name ef Narayana mistaking it to be the name of a friend, or his son, whom he wants to summon ; and subsequent to death, inherits the blissful abode of heaven [for that act], it is a conformable mistake. 10. The above are a few of the many instances of conforma- ble mistake, either visible or inferred, mentioned in the Shas- tras. 11. If a conformable mistake be not regarded to be pro- ductive of result in the manner aforesaid, how then can images 222 PANCHADASL made of clay, wood, stone, etc., which are all material and sub- ject to destruction, be regarded as Devas ? And in Knowledge of the five mystic fires, how can woman be worshiped as fire ? 12. Morsover it is visibly seen, that a different knowledge accidentally produces a different result, as in the story of the fruit of palm falling from the flight of a crow ; hence it is reason- able to expect conformable mistakes producing results. 13. As conformable mistake, though an error, is productive of results ; so is the worship of Brahma, like the knowledge of Impersonal Brahma, is a cause of person's attaining eman- cipation. 14. With the help of the four means (passivity, self control, and the rest) and the arguments used ia the Vedanta, one is to ascertain the ordinarily invisible Parabrahma, establish Lis oneness with It and worship thus : "I am that Parabrahma." 15. On the subject of the worship of Parabrahma, the nature of invisible knowledge is thus set forth. Instead of internally contemplating on the Supreme Brahma as impartite bliss, like the worship of the invisible form of Vishnu, ordina- rily to know "Brahma is," from the proofs mentioned in the sacred writings, is here meant for 'invisible knowledge.' 16. Though Vishnu is pointed out in the Bliastras to have four hands etc., yet during worship, instead ©f taking cog- nisance of that form by the eyes, the wise simply pronounce his name in the act of worshiping, and that is acknow- ledged as invisible knowledge. 17. Now this knowledge of theirs cannot be called untrue, inasmuch as from the testimony of the Shastras, knowledge of his true form shines there intensely. 18. Inspite of knowing self as eternal intelligence, and bliss, according to the Shastras, if intelligence be not duly contemplated on as the Impartite, such knowledge does not cons- titute visible knowledge of Parabrahma. PANGHADASL 223 19. Knowledge of self as eternal, intelligence and bliss from the testimony of the sacred writings, though invisible is reck- oned as knowledge of reality, for it is not erroneous. 20. Moreover, it is worth remarking, though invisible knowledge of Brahma is comparatively slight, since for Its vi- sible perception the transcendental phrase "That art Thou" has been explained in the ShasU^as, to help the cognition of • each self as Brahma, yet as that knowledge can never accrue to the ignorant without due discrimination, therefore the 'invi- sible' is but another means of knowledge and properly re- garded so. 21. Why is visible knowledge of Brahma so difficult of being obtained from want of discrimination in the ignorant ? To men of ordinary calibre, self is mistaken for the body, senses etc., and as that erroneous conception is ever present, they are prevented from grasping self as Brahma, — hence invisible. 22. In men having faith in the Shastr as, and understand- ing them, invisible knowledge of Brahma is easily produced ; for the visible perception of phenomena — a duality — is no bar to that non-duality ; 23. As in the visible perception of stone, no antagonism is created of the invisible knowledge of a Deva, whose image that stone is, and in the well-known image of Vishnu there is never any dispute. 24 And regarding that invisible or visible knowledge, the example of persons wanting in faith is not worth being taken into consideration, inasmuch as in the Vedas, only persons having faith are said to be qualified to undertake works. 25. After having once received instruction from a pro- fessor free from error, invisible knowledge is sure to follow, and no argument is necessary for it, as the instruction in regard to the form of Vishnu stands in no need of Mimansa. 26. Thus then, though there is no necessity for arguments 224 PANCUADASf, or discussion to have an invisible knowledge of the Supreme Self in the manner aforesaid, yet the arguments used in the Shastras for discussion of works and devotional exercise are only for determining the inutility of practising works and worship to that end :* otherwise it is impossible for any one to deal with them as they are divided interminably. * In other words, for knowledge of self neither works nor wor- ship is needed. Why ? Because they are naturally antagonistic : knowledge produces emancipation which is eternal, works and worship enable a person to attain a better sphere hereafter, therefore their effects are non-eternal ; knowledge destroys ignorance which is the material cause of rebirth, for which a theosophist is no more subjected to rebirths ; and that ignorance consists in regarding Seif to be identical either with the physical body, sensory organs, mind, Intellect etc. The wfse are free from illusion, they have no belief in the agency or instrumentality of Self, he is neither a doer of works nor an enjayer of their results, consequently they abstain from works save the fructescent, which must be exhausted by actual consummation of their results. Oaste, state of life and con- dition belong to the body, whose properties they are, and not of Self, who is distinct from it, and no other than Brahma. For this visible knowledge of Self, and the mistaken attribution of caste, and the rest, to Self, having been totally destroyed, they, the wise are not engaged in any action. The same rule applies to worship ; a difference between a Deva and one's Self is an error originating from the intellect ; the wise are free from such error. They regard all phenomena to be imreal, just as objects created in a dream : the only Reality is Intelligence pervading everywhere and that intelligence is called severally Self, Brahma, Atma, and Paramatma- They are all one. If we pause to enquire into the nature of results produced by devotional exercise^ we shall find it to be invisible. For, according ta the Shastras, a worshipper expects to derive benefit by an abode in heaven, of which he has an invisible knowledge produced from the same source. But knowledge of Brahma produces visible results, inasmuch as the person who has acquired it, expei'iences felicity in life, and his miseries are all removed. Hence for this difference of products from wosship and Self-knowledge, they are opposed to each other — that is to say, knowledge produces visible and worship invisible results : they are naturally opposed, hence a knower of Brahma has no need of worship. He has no faith iu the common belief which sets up PANCHADASl. 225 27. la the Kalpa Sutra, works and worship^ have been mentioned in a connected form, but when a person has no faith, it is impossible for him to practise without proper discrimi- nation, as to what is proper to be done. bondage in self; that has been destroyed by knowledge. Works and worship are not needed for it, just as in the destruction of snake-ilhision, knowledge of the rope is enough and nothing more is needed. It would thus l3e evident, there is a difference in results between those of knowledge and works etc., hence they are respec- tively called visible and invisible. The 'visible result' is exemplified in the illustrations of cloth produced by the weaving loom and brush, or thirst and hunger appeased by drink and food. Inasmuch aa all illusions or mistakes are removed by knowledge of the abiding seat on which they are superimposed, therefore that destruction of mistake or error is a visible result of knowledge : similarly know- ledge of self removes the mistaken notion of his bondage, and eman- cipation proceeds as a matter of course. But it may be contended why is self not subject to re-birth *? Because he is eternal, and naturally unrelated i. e., free. ^What is eternal can never be sub- ject to birth and death ; and what is free can never be an agent or instrument. If bondage were true, works and devotion would be required to cause its destruction, but as it is not, therefore that ignorance which creates it on self, is removed with his thorough knowledge ; in the same way, as the snake created by ignorance in a bit of string, is destroyed when a light is brought to bear on it, thus helping its know^ledge. Just as in the snake-illusion, no work can remove it, but knowledge of the rope [in all its parts] is enough to dispel it, so a thorough knowledge of the oneness of self with Brahma, destroys the illusion of bondage and the other mistakes aa to his identity with the body and the rest. Emancipation has been spoken of as a 'visible result' for the Vedas mention it in that wny. If it were otherwise, it will be in opposition to them, for emancipa- tion is either eternal release, or a temporary abode in heaven. Now of them, the latter is non-eternal, and therefore cannot be same with eternal release ; actions and worship procure heaven ; knowledge, emancipation pactions are non-eternal, their results equally so ; know- ledge is eternal and its product is eternal release. Enough has already been said to shew knowledge alone, and not works and devotion or the three together, to be the source of emancipation, and to say that like watering the roots of a plant yielding fruit, is the fruit emancipation produced by works and devotion is improper. Because 29 226 PANCHADASL 28. Worship has been described ia several works written by liisJiis ia a practical form, but those who understand them not, nor are capable of discussing the comparative merits of a particular form, v\^hen they hear them read, repair to a profes- sor for the necessary instruction and pay all reverence to him. watering a tree does not invariably make it bear fruits. It may be requisite for its growth and vitality, so far well ; but in the matter of seed-bearing, other causes are at work : for instance the usual laws of male and female flowers, and carriage of the fer- tilizing pollen through the pistil into the ovary ; some trees have only male flowers, the pollen is conveyed either by the wind or the wings of the bee and butterfly unknowingly acting as a medium ; for as they come and sit in the flower cup to suck the honey, a little of the powder which has adhered to the wings or feet ad- here into the pistil, thence to come in contact with the ovisac and impregration is complete : when so much is involved in the process, how can watering a plant would make it yield fruit ? On the other hand, this may be said of it, when a tree is deprived of its supply of water, it withers and dries. Plants suck the mois- ture by their roots and the food is conveyed in a soluble form, to be mixed up with the sap, afterwards elaborated into chlorophyle, carbon and so forth; hence it is said, just as stopping the water leads to premature decay and death, and it dries ; so if works and wor- ship are done away with, knowledge already produced is destroyed and the result emancipation follows not. But it is a mistake. Because the example does not apply ; for so far as the withering of a tree goes, it is to a certain extent true, especially in countries where the heat is intense and the usual rainfall very scanty, but to say, abandoning works and worship will bring the mind back into its ori- ginal condition of unsteadiness, and make it faulty is far from cor- rect ; so that, like the withered true of the dry laud, knowledge will be destroyed, is an assertion not authenticated by proofs either personal or authoritative. In the first place, let it be ascertained what shape does the knowledge assume, to see if it be ever removed or replaced by anything else 1 Everywhere, in the Vedanfa, the doctrine of non-duality has been established, and it is maintained : when a person has realized that oneness of self and Brahma, he exclaims, ''I am Brahma." To say, that by ceasing to have re- course to actions and devotion, a theosophist loses this knowledge is clearly contraindicated : for an appealing to experience, wc find the reverse is true. A theosophist is never engaged in works and PANCHADASL 22T 29. Then again, with a view of determining the signification of Vedic words, men analyse and solve them, but in the pre- cepts of a trustworthy performer of practice, there is a chance of practices being enforced. 30. As without proper discussion, but simply from instruct tioD, a person may be trained in devotional exercise, so from simple instruction no one can have visible knowledge of Brahma. 31. As want of faith is the one impediment for invisible knowledge, so want of proper discussion and exercise of judg- ment is the obstacle to visible knowledge ; therefore it is neces- sary to have recourse to arguments and analysis for visible knowledge of Brahma. 32. If after particular and attentive discussion, no visible knowledge follows, yet such is to be repeated over and over for that knowledge to set in. 33. And if discussion, and analysis continued till death, brings no cognition of self visibly, even that would not be in vain, for in the next reincarnation it will be accomplished. 34. Because Vyas the author of Vedanta Sutras have as- certained it to be a fact, and persons of dull intellect hearing worship, but his perception of Brahma is clear enough. His natural love for all creatures is the best proof. For Self is the source of affection, and he pervades everywhere, hence. "All this is full of Self," consequently he loves them equally with Self. Then again, such knowledge is eternal and therefore not liable to destruction ; it stands in no need of protecting care, like that of water as in the case of tree ; their discontinuance affects it not, one way or the other ; for when the mind has once assumed the modification of the Impartite Brahma, all ignorance ceases, and after its destruction, that knowledge of oneness with Brahma requires no protection from anything injurious. Ignorance is the enemy to knowledge, and when it is destroyed, what can injure knowledge? clearly nothing. 228 FANCUADASl. it, fail to comprehend its import, though it is certain for know- ledge to yield fruits even in another reincarnatian. 35. As for instance, in the case of Bamdeva : while in his mother's womb he had known Brahma, as a result of know- ledge of a prior existence. 36. As in the case of study, where the meaning is not comprehended, or a part not committed to memory after re- peated trials and if the subject be not taken up the next day or shortly after, yet from repeatedly remembering, it is confirmed : 37. As repeated tilling a piece of land makes it fertile and it yields abundant crops, so by gradual practice, even Self- knowledge will unmistakeably bear fruits. 38. Owing to the presence of three obstacles, some are un- able to know the Supreme Self, from repeated analysis and discussion : this has been fully mentioned by Bartikara. 39. How can those obstacles be removed ? By searching after the cause of their destruction, the social bonds are torn, and they are destroyed of themselves. The obstacles are past, future, and present. 40. Even study of the Vedanta proves ineffectual owing to the above obstacles. This has been illustrated in the StvlH by the example of Hirauyanidhi. 41. Of them, the past obstacle is as follows : — Owing to an attachment for a milch-buffalow, from the force of habit ac- quired previous to their retirement from society, some recluse fail to have a firm knowledge of self ; this is known too well : 42. But when after receiving instruction from a Guru, by kind and sympathising words, the obstacles are destroyed then their Self-knowledge becomes firm, — it is confirmed. 43. Present obstacle is of this nature : — Firm attachment to property, riches and the rest, is called present obstacle. It PANCHADASL 229 spoils kno^vledge, creates illusion, raises ill assorted objec- tions, and begets an inclination to dispute and wrangle. 44. But passivity, self-control etc., and hearing, considera- tion etc., requisite for the time being, destroy it with the rest, and pave the way for the fruits of knowledge to accrue easily. 45. Future obstacle is in this wise : — On the subject of the rising of knowledge in Bamdeva, it has been said, the pre- sence of fructescent works, for the next or another incarnation, is called future obstacle. It was exhausted ia him by enjoying during his sojourn in one incarnation, but Bharat had to enjoy them in three successive reincarnations, before they were ex- hausted. 46. A person who has failed in Yoga, or been deprived of it, exhausts his obstacle by the practices of several incarnations, inasmuch as there can never be an undoing of the results of discussion and analysis. To this end Krishna says to Arjuna. {Gita Chapt. 6., V. 41.) as follows :— 47. "From the meritorious actions of prior life, after having inherited the blissful abode of heaven etc., he is born from the force of Self-knowledge, in a noble family, with wealth and rank, as best he wishes. 48. "Or, from the strength of that virtue, and discussion of Brahma, he is born in the family of an intellectual Yogi free from any desire, but this is extremely rare : 49. "Because, in that life, after having been repossessed of his previous knowledge and connected with intellect, he again follows the path that leads to knowledge of Brahma. 50. "Attracted by the impression of former practices w^hich have well nigh from disuse become deadened, his attachment to them grows strong ; in this manner, after having passed through several reincarnations and realised the fruits of know- ledge, ultimately merges into the Absolute, and is freed.*^ 51. Even with a desire of acquiring the abode of Brahma 230 VANCHADASL being present, when a person restrains it, and enquires into the Supreme Self with due discrimination, he does not get a direct knowledge of the Supreme Brahma, visibly, it is true : 52. But after having ascertained it, in the manner laid down in the Vedanta, he goes to the abode of Brahma, to enjoy felicity for a time, ultimately in the end of Kcdpa* to be freed with Brahma. 53. In some, knowledge of a previous life acquired by the help of the arguments used in the Vedanta is concluded by falling into the practice of works, inasmuch as some are unable even to hear the reality of Supreme Self being talked of or read ; and some fail to comprehend its import even after having heard it. 54. But either from dullness of intellect or want of purity of mind, when a person is incapacitated from ascertaining self by the help of supporting arguments, it is proper for him to be constantly engaged in the worship of the Supreme Brahma in the invisible manner. As ''Brahma is.** 55. To worship the Impersonal Brahma in the above man- ner [invisible form] is not inconsistent ; as in the personal me- thod, the flow of the mental function is directed towards him, so here also, there is a likelihood of his faith in the existence of Brahma being confirmed and thus invisible knowledge resulting [ultimately]. 56. If it be asked since the form of Brahma is beyond the reach of word and mind, how then is it possible to worship Him invisibly ? In that case, let there be no visible knowledge produced. 57. If you know Him to be beyond the reach of word and mind, why not admit his invisible worship in that manner ? * A day and night of Brahma— a period of 4,320,000,000 solar sidereal years, FANCnADASL 231 58. If you say : — To acknowledge Brahma as an object of worship will reduce him to a Personal [God], possessing attri- butes ? But then how can you do away with it in his visible knowledge? Therefore worship him invisibly by Indicative Indications. 59. In the Sribti occurs the passage "What is beyond the reach of word and mind, know that to be Brahma." And "Whom people worship is not Brahma." 60. If ;you admit the above, then as "Brahma is distinct from the known and unknown*' {Sruti) : this passage would ne- cessarily make us refuse his visible knowledge ; — for, as his wor- ship is interdictible so is his knowableness equall3\ 61. If you regard Brahma to ba unknowable, what prevents you from acknowledging Brahma to be not worshipable ? inasmuch as knowledge and worship are equally functions of the internal organ and pervaded by it. 62. If you ask, why am I so fond of worship as to main- tain its practice and explain it ? I may stop to enquire, why are you so averse to it ? to say proofs are wanting for impersonal worship is quite inconsistent. 63. For proofs to that effect abound in the Uttar Tapniya, Prashna, Katho and Manduhya Upanishads. 64. The method of its practice has been mentioned in connection with quintuplication, if you admit it to be a means for the acquisition of knowledge, I have no objection. 65. If you say, no one has ever practised the invisible worship of the Supreme Brahma : the reply is that does not indicate any defect in the worship, but it is the fault of the person who does not practise it. 66. For, no matter whether an ignorant person be engaged in the recantation of the formulse for making a person submissive, considering it to be easier than worship, or the 232 PANCUADASI, stupid consideriug cultivation to be easier still, be engaged in it accordingly, that does not imply any fault in worship. G7. So far as the inclination of the dull and ignorant are concerned, though there may be other points of discussion, it is proper to judge becomingly as to the superiority of the Impersonal worship ; owing to the unity of all the ordained knowledges in the Vedanta, the well-known attributes, over and over declared in all Branches of the Vedas, are in the end centred in the Invisibly to be worshiped Parabrahma, 68. Bliss, etc., are all centred in Parabrahma, in the end, by Vyas in the 11 ISutra of the 3rd sect, chapt., 3., of the Shariraha. 69. In the 33rd Sutra of the same work, Vyas describes Brahma in the end as neither gross nor diminutive— qualities which are fit for being excluded. 70. If therefore any one were to contend : — to attributes qualities to the Impersonal Brahma is unreasonable and in- consistent, that remark applies to Vyas who wrote so, and not to us. 71. If you say, since there is no mention of Hiranya^ kesha, Hiranyashashruy Sun or other forms by way of illus- tration, I admit the above worship to be Impersonal. The reply is be you content with that. 72. Then again, if to enquire into the attributes, you say to be purposeless though admitting the desirability of knowing Brahma by Indication, be you engaged in that form of Its worship. 73. That self who is indicated by blissfulness, or who is not gross (i. e., subtle), is one Impartite with the Supreme Self And ''That am I :" this is the way by which you should wor- ship him. 74. If it be asked what is the distinction between know- ledge and worship ? The reply is :— There is particular dis- PANCHADASL 233 tiuction betweeu them, knowledge is dependent on the subs- tance that is to be known, while worship is dependent on indi- vidual desire. 75. From discrimination or exercise of judgment is produced knowledge ; when that has once been confirmed, in spite of disin- clination on the part of the person, it cannot be prevented. With knowledge, illusion of the reality of phenomena is at once destroyed. 76. Thus a theosophist is successful in accomplishing what he was about, and attains perfect contentment. He is "deliver- ed in life" waiting only for the consummation of his fructes- cent works. 77. A person of faith believing on the Reality of instruc- tion received from a perceptor, should always with due discrimi- nation and judgment enquire after, and become one with it, by concentrating his mind with earnest attention. 78. So long as he knows not self to be non-distinct from Parabrahma, he should constantly give himself up to meditation ; and when that non-duality has been firmly established, there is no more necessity for thinking : he will then be freed from death. 79. A Brahmachari worshipper of non-distinction of self with Brahma, keeps that non-duality constantly in mind and is engaged in begging for his daily bread. 80. To worship in this way, or not to worship, or to do it in any other manner, proceeds from a person's desire which is its extraordinary cause , so that to remove that want of desire will make the current of the internal organ constantly as- sume the modification of Brahma. 81. As a person studying the Vedas, from the habit of constant study bereft of all doubts and mistakes, in dream also is engaged in that study ; or like one engaged in repeating the sacred texts from desire, a worshipper, from the force of practice is engaged in meditation while in dream. 30 234 PANCHADASI. 82. When coutendiiig knowledge is cured; aud a person is always engaged in thiaking of self, in dream also he acquires the habifc of meditation. ^3. Even during the consummation of fructescent works, from a good deal of faith, one is able to meditate constantly, and no doubts remain on that subject : 84. Like a woman fond of associating with her lover, though engaged in the performance of her household duties, is ever thinking of tasting the sweets of that illicit intercourse. 85. And though her household works are not managed quite irregularly yet they are only done in a perfunctory manner. 86. Like a house-wife busy with her household work, that other woman desirous of courting her lover's embrace can never show a similar attention or order and regularlity in performing her duties, for she is wanting in earnestness : 87. So is a person engaged in meditation able to keep up a trace of the ordinary popular practices, and a theosophisfc is quite able to keep up with them, as they cannot destroy or affect his knowledge in any way. 88. The world is illusory and self is intelligence : in this knowledge there is no antagonism to popular practice. 89. A theosophist knowing the unreality of the world, still uses it, and knowing self to be intelligence is yet engaged in the usual means of that knowledge as in use among men : 90. Because the means to that end, mind, word, body and external objects he cannot do away with, consequently it is very natural that he should be using them. 91. One who by thinking, has his mind freed from its ever changing function is not a theosophist, he is called a 'medi- tator'; for in determining the nature of external objects which are in daily use, as a jar etc., there is no necessity for making the mind so firm. 92. With the manifestation of the mental function once, a PANCHADASL 235 jar is known, why is nob Atma who is self-illuminated to be discovered without the destruction of the mind ? 93. If it be said, though Brahma is self-illuminated, yet the flow of the mental function directed to It, is called know- ledge of self, but that modification of the mental function is liable to destruction every moment, consequently it is neces- sary to rest it on Brahma over and over. The reply is : — It holds equally true in the cognition of a jar etc. 94. If you reply, after the intellect has discovered a jar to a certainty, even with its destruction, it is quite easy to cognise it again ; analogy will draw a similar conclusion with regard to Self. 95. After the intellect has been once fixed in self, what- ever may a theosophist desire, he is enabled to- consider or meditate ; and to say, what another has in mind. 96. And if like a worshipper, a theosophist engaged in meditation forgets the usual practices, it is then said to be produced from meditation, because knowledge never creates such forgetfulness of popular practices. 97. To a theosophist meditation is optional, — dependent on his desire, because emancipation results from knowledge as mentioned in the Shastras over and over. "Knowledge pro- duces non-duality.'^ 98. If a theosophist does not betake to meditation, but is engaged in the external practices ofmeD,lethim go on with them ; for there is no impediment to his being so engaged in the daily routine of practice. 99. If for a theosophist to be engaged with worldly prac- tices, you say, imply excess of attachment, the question is what do you call excess of attachment ? If you refer to the sanction and prohibition of Shastras that does not apply to him. 100. One who has a couccit for his caste, station in life, condition etc, to him only docs that sanction and prohibition 236 PANCHADASL laid down in the sacred writings apply ; but to a theosophist free from conceit, it is inapplicable. 101. Caste, station aad the rest are from illusion attri- buted to the physical body, but to self, who is eternal and in- telligence they belong not ; and this is the firm knowledge of a theosophist. 102. No matter whether they practise profound medita- tion, works etc., or not, from want of faith in the reality of the universe in their internal organ, they are called pure Theoso- phists and "delivered in life." 103. Works or no works can produce no injury to them, and meditation or no meditation, or recanting of sacred formulae or its reverse, can produce neither benefit nor injury ; for their minds are free from desire. 104. Self is unassociated, eternal intelligence ; saving him, everything else is due to ilfa?/a or illusion, as unreal as things produced in a magical performance : when such an impression has been confirmed, there is no room for any desire to remain in thfe mind. 105. If therefore, for a theosophist there is nothing proper and improper, in short the sanctioned and forbidden rites can bring him neither merit nor demerit where then is his excess of attachment ? That can only hold good in a person who has attachment, but to speak of excess in connection with him who has no attachment whatever, is illogical. 106. As in the absence of sanction or law, that excess does not hold good with regard to boys, so there being neither any rule nor prohibition so far as theosophists are concerned, it is impossible to apprehend any excess of attachment in them. 107. If it be alleged, boys have no knowledge of what is lawful and unlawful, consequently the rule of sanction and pro- hibition docs nob apply to them ; it may as well be said in re- gard to a theosophist, that as he knows the unreality of this PANCUADASI. 237 material expanse aii'l reality of self and his non-distinction from Brahma, he has nothing lawful and unlawful ; for that sanction and prohibition has been mentioned in the Shastras, only for the guidance of the less knowing, and no rules have been laid down either for theosophists or the ignorant. 108. Any one possessing the power of cursing and blessing another [so as to make them actually come to pass] should not be regarded as a theosophist ; for the ability to curse and bless effectually is a result of devout and rigid austerities (Tapccsya). 109. Nor shall knowledge be credited Avith powers like those which the supremely wise Vyas and others had, for they are the result of devout austerities. And that (tapasya) devo- tion which causes knowledge has no such result : knowledge is its [only] product. 110. One who has achieved success both in devout aus- terities and devotion (the cause of knowledge) gets both the ability of cursing etc., as well as knowledge ; otherwise there does not follow one set of results from one sort of practice, when he betakes to the other for acquiring Self-knowledge. One engaged in practising the means of knowledge gets only knowledge as a result. 111. If you say, men conforming to no sanctioned practice and without any ability are spoken ill of by ascetics (Yati). That is nob so very grave a charge, inasmuch as men devoted to sensual pleasures speak disparagingly of ascetics, thus each in turn is equally a subject of reproach from the other. 112. And those sensualists revile in this wise :— If ascetics betake to begging for the sake of enjoyment, wear the usual clothing etc., for the sake of happiness, how astonishingly ex- quisite is their asceticsm ? Indeed under weight of asceticsm has their indifference to worldly enjoyments succumbed ! 113. If you say, to be thus reviled by ignorant persons can bring forth no injury to them, it may as well be said of a 238 PANCUADASL theosophisfc, that the treatment which he meets with, at the hands of persons who consider self to be their phj'sical body etc., is of little import. 114. In this way, without removing external objects, as a means of knowledge, a theosophist is yet able to carry on the ordinary duties of a king and administrator or the usual popular practices without suffering any detrimental effect. 115. If it be alleged, after having discovered all material objects to be unreal, a wise person can have no more desire for them ; the reply is, certainly it is so far true, but fructesceut actions engage him either in meditation, or practice [common amongst men, as eating, sleeping and the rest] as he likes. 116. A devout worshipper should always betake to medi- tation, for like attaining the abode of Vishnu, through medita- tion he has become Brahma [by his knowledge of non-duality.] 117. What is caused by meditation, should naturally be undone by its want ? hence a worshipper should always me- ditate ; but after a person has known self to be no other than Brahma, if he were to abandon the means of knowledge, that would not destroy it. 118. Knowledge is only for the attainment of Brahma (not its cause) and it assures a person that he is so ; therefore in the absence of knowledge, and non-existence of knower, firm persuasion of the identity of self with Brahma, is never destroyed. 119. And if you regard a worshipper to have accomplished his identity with the eternal Parabrahma, what prevents you from looking dull and ignorant persons as well the lower ani- mals from an equal accomplishment of their identity with It ? 120. For, in the absence of Self-knowledge both arc equally placed so far as emancipation goes. As to beg for bread is better than starvation, so it is better to have recourse to meditation instead of doing nothing. PANCIIADASL 239 121. Instead of following the course of practice m vogue among the ignorant, to have recourse to the usual actions [sanc- tioned in the sacred writings] is perferable, better than that is the form of Personal worship, and Impersonal worship is the best of all. 122. So long as a person reaches not the portal o£ knowledge, his progression gets gradually advanced ; but Ira- personal worship is afterw^ards developed into Self-knowledge and counted as such. 123. As during the time of reaping results, a conformable mistake can be looked upon as correct proof, so is matured Im- personal worship equal to Self-knowledge, during emanci- pation. 124. If you say, a person inclined to a conformable mis- take accomplishes the desired result by other proofs, what harm is there for worship becoming a cause of Self-knowledge by any other proof, during emancipation ? 125. If any sort of Personal worship or recanting sacred formulse etc., by clearing the mind of all blemishes leads indirectly, i. e., secondhand, to visible knowledge, and they are therefore regarded as its cause, yet as a direct cause of knowledge, Impersonal worship has many points of particularity, 126. That Impersonal worship when matured, ultimately leads to profound meditation, hence by profound unconscious meditation it is easily attainable. 127. After that profound unconscious meditation,* has been thoroughly practised and one has become proficient in it, there remains only the unassociated Intelligence in the inter- * When the mind comes to centre all its thoughts on the Impar- tite (Universal) Oonscioiisuess, after having surmounted the four obstacles, like the unflickcring light of a lamp, by devout and pro- found meditation, it is cnlled the (NirviTcaljxt Samadki) Unconscious meditation, 240 FANCUADASL ual or^ati, ami when by repeated practice that has been re- moved, he discovers his oneness with the Supreme Brahma as expounded in the signification of "That art Thou ;" 128. And the unchangeable unassociated, eternal self- ilhiminated Intelligence of Parabrahma is easily fixed in the intellect. 129. This has been fully declared in the Amritahindii UpanisJiad. Thus then, for the sake of acquiring Self-know- ledge by means of profound unconscious meditation, Imperso- nal worship is the best and superior to personal etc. 130. Those who undertake the Personal form of worship heeding not what has just been said about the superiority of the Impersonal leading to Self-knowledge by its direct means of profound unconscious meditation are best com- pared with the popular illustration of refusing to take what is in the hand and getting satisfied with licking it by the tongue. 131. The above illustration applies equallyto those who are engaged in Impersonal worship leaving off discrimination of self. For this reason, worship has been laid down authoritatively necessary to those, with whom exercise of judgment or analysis ior discrimination of self is impossible. 132. A person whose mind is distracted with several things, say accumulation of riches, agrandisement of others etc., has no possibility of acquiring Self-knowledge by due discrimi- nation ; consequently worship is essentially necessary to him, for clearing the internal organ of all blemishes and making it faultless. 133. But those who are desirous of release, Lave been cured of unsteadiness or fickleness of mind [hence worship is not needed for them]. Their internal organ is simply enve- loped in fascination, and discrimination of self is very de- sirable, as it is superior to all other means — for it easily leads to emancipation, pancuadasl ui 134. lu evidence of Self-knowledge, as a means of the par- ticular forms of emancipation mentioned in Yoga and Sankkya, the Gita says:— "Whatever result is obtainable from SanJchya, is equally produced by Yoga ; therefore, he who knows them to be non-distinct is a real knower of the purport of the Shas- tra" (chap. V., v., 5.) 135. Nor is Gita the only authority, for we find proofs to that effect in the Sruti: — "Knowledge of self is expounded in Yoga and SanJchya Philosophy as a source of emancipation. Here both the Sruti and the two above mentioned Systems agree, bub in matters where they disagree from the Sruti, they should not be considered as proofs. 136. A person unsuccessful in maturing worship in his present life, attains the abode of Brahma after death, and in a subsequent, emancipation* from Self-knowledge. * ''Om ia Brahma, and you should look upon its alphabets, re- presenting the Supreme Brahma, to be non-different from yourself, and have your mental function so moulded after it, that it may re- main fixed or impressed there. No other meditation can equal this : and in his work on 'Quintuplication,' Sureswar has particularly dealt on it. Though many of the Uimnishads treat on Pranah^ yet the Mundaha has particular reference to it : and from the annota- tions of the commentator as well as those of Anandagiri, the subject has been clearly explained. Vartikara [Sureswar Acharya] has also adopted the same method in his work on 'Quintuplication.' Meditating on the mystic 'Om' can be done in two v>^ays accord- ing to the Upanishads ; one is to identify it with the Supreme Brahma, and thus to reflect and meditate profoundly on that abs- tract condition of impersonality which is devoid of qualities. The other is to meditate on Brahma with qualities (personal). Now the Impersonal Brahma is called the Supreme Brahma, while that other is called the (personal) Brahma with qualities ; and one engaged in the first sort of devotion obtains 'release ;' while to the follower of the second method can accrue the abode of Brahma. Thus then, we find meditation of Om, from a difference in the method and subject of worship, is divided into two sorts, of which the Imperso- nal alone will be considered here. For, the worshippers of the personal creator are actuated with a 31 242 PANCHADASL 137. Whatever ideas take hold of a dying person's mind; after death he assumes that condition accordingly ; for concen- tration of mind invariably produces the result of similarity of condition. 138. The future life of the individual is determined by his good or bad thoughts during his last moments ; if that be certain, it is natural to infer that like a worshipper centering his last thoughts on this Personal worship, having his mind moulded after Him, the follower of Impersonal worship has his knowledge moulded after the Impersonal Brahma. 139. Emancipation and attainment of Brahma are only a difference in name ; otherwise both have for their significa- tion deliverance, and like conformable mistake, are equally pro- ductive of result. 140. Though Impersonal worship is a variety of mental action and not a direct cause of emancipation, yet it leads to knowledge by which ignorance is removed ; as meditation of Benares (which itself is not free) produces knowledge of Brahma. 141. In the Tapniya Upayiishad is thus mentioned eman- cipation produced as a result of Impersonal worship : — "With desire, without desire, without body, without senses, without any fear are the indications of emancipation in Impersonal worship. 142. According to the strength of worship is produced desire of enjoying the fruit of their devotion, and this they get by inheriting the blissful abode of Brahma; a nd as that very desire stands an obstacle in the way of impersonal devotion, they are prevented from acquiring the necessary knowledge, and therefore subjected to bondage, and never freed. Now while enjoining the blissful abode of Brahma, and sharing all enjoyments equally with Hiranyagarhha, if the individual acquires knowledge, he may yet be freed. But those who have no desire of inheriting the Brahma- loka, acquire knowledge here and are freed. Thus then, the results of the personal worship are included in the Impersonal. Vichar- sagar^. 199-200. PANCHADASI. 243 knowledge, the cause of emancipation. "Therefore, without knowledge there are no'other means for emancipation,** as men- tioned in the Shastras, implies no antagonism to worship. 143. For this purpose it is said "Worship without any de- sire of reaping its result produces emancipation" (Tapnya). "And worship with desire leads to the abode of truth** (Prash- nopanishad), 141 One who worships Om with a desire of being bene- fited, attains the abode of Brahma, where after acquiring Self- knowledge he is released with its king, at the end of Kalpa.* 145. The Shariraka Sutras (chapt. IV., p. Ill, Sutra XV.,) mention the attainment of the abode of Brahma as a result of Personal worship, according to the desire of the indi- vidual : 146. "From the force of Impersonal Worship after reaching there, he acquires Self-knowledge to be released with Brahma when his time comes at the expiry of the Kalpd" 147. Worship of Om has everywhere been described as almost Impersonal. In some places, it is said to be Personal, and their results have thus been ascertained : — 148. Om is the proof on which rests both Personal and Impersonal forms of worship. This was the instruction given too Mahakam by Piplada in reply to his question. 149. Thus knowing Om to be the prop, whatever worship a person undertakes either of the Personal or Impersonal Brah- ma, he gets results according to his desire ; so said Yama to Nachiketa (Kathopanishad). 150. To the worshipper of the Impersonal is produced visible knowledge of Parabrahma either in his present life or * "A day and night of Brahma, a period of 4,320,000,000 Solar= sydereal-years of mortals, measuring the duration of the world, and as manv, the interval of its annihilation." Wilson 244 PANCHADASL the next, or in the abode of Brahma ; and the result of that •worship can never remain unfructified : 151. Therefore one who is unable to weigh and make pro- per use of the arguments used, should constantly worship self, as clearly set forth in the Atma Gita. 152. For example : — "He who is unable to know me mani- festly, shoul depend on me without any fear and misapprehen- sion, and when subsequently that has been confirmed, in due time, I shall appear unto hiui as the giver of result.^^ irS. "As when a deep mine has been discovered, there is no other means save that of digging, for getting at the gem ; so without reflection of self, there is no other means by which I can be manifestly known." 154. How reflection of self produces visible knowledge of Parabrahma is thus being declared : — By removing the bit of stone in the shape of the physical body from the ground, and repeatedly turning the sod by the spade of intellect, mind is cleared of all-blemishes, and a person desirous of release is successful in discovering me — like the gem in a mine. And there is no doubt about it. 155. Advisableness of meditation for one not qualified to Self-knowledge is thus illustrated : — One who is not qualified in discovering Parabrahma should think and reflect "I am Para- brahma." Since unreal objects can be had from meditation Why is the Real Brahma, who is eternal and free should not be had in that way ? 156. From meditation, is gradually destroyed the usual knowledge of not-Self in self ; and one who knows this and yet keeps himself off from meditation is a brute. 157. By abandoning conceit for the body, and cognising Brahma in self, Jiva becomes immortal, and enjoys the supreme felicity of Brahma in his present life. 158. Now for the result ; — Having thoroughly understood PANCHADASL 245 the present treatise, who keeps it constantly present in his mind, is freed from all doubts and is delivered from metempsy- chosis, for his constant meditation and reflection of self. SECTION X. Illustration by comparision to a theatrical performance. Illusory attribution and its withdrawal, are now bein^ intro- duced in opening the present treatise, with a view of helping the comprehension of self and enabling a pupil easily to ac- quire that knowledge. Prior to the evolution of the world there existed the one and secondless Supreme Self, full of bliss. Out of his desire, created He the world with Maya, and entered each individual in the form of Jiva. 2. Created He the superior bodies of Devas, and entering them, himself became Deva; in the same way, did he create the mean and worthless bodies of images and entering them, became their worshipper out of ignorance. 8. After having been engaged in several prior births till death, in worship, a person begets an inclination for Self-know- ledge ; subsequently by discrimination and exercise of judg- ment, when spiritual ignorance about the reality of phenomena and attachment to mundane enjoyments is destroyed, and associates removed, he knows self to be pure and eternal, and thus abides his time. 4. The Supreme Self is secondless and blissful but to con- sider otherwise and to regard him as subject to grief and mi- sery is called bondage ; and to rest on his real nature is called emancipation. 5. Want of discrimination causing that bondage in self is removed by discrimination. Therefore it is imperatively ne- cessary always to reflect on the points of resemblance and di- fference between Jiva and Paramatma. 6. Apart from the body and organs of sense and action, Jiva for his conceit of egoism is the literal signification of "I, PANCHADASI. 247 am P the agent or instrument ; and mind is his instrument of action. Actions produced by the internal or external func- tions are all his. 7. The internal function modified into "I am I" expresses the agent or instrument. And the external modification of *this' discovers all phenomena. 8. Subjects of external knowledge are characterised with distinct properties : for instance, smell, form, taste, sound, and touch ; and for perceiving each of them, we have five organs of ex- ternal sense, which are called instruments of action accordingly. 9. Now the witnessing Intelligence or Supremem Self is the discoverer of Jiva as an agent, mental action, and of the five properties of objects above mentioned at one time. 10. As the light of a theatre discovers equally the pro- prietor, dancing girls, actors and spectators who have assem- bled to witness a performance and when none of them are there, the light burns and illuminates itself: 11. So, sight, hearing, smell, taste and touch ; and egoism, function of intellect, and phenomena are illuminated coetane- ously by the light of witnessing Intellighnce ; 12. And in their absence, it burns intensely and is as cons- picuous as before. 13. From the incessant resplendency of the light of Uni- form Intelligence, the individual intellect draws its powers of discovery, and assumes several modifications, just as dancing, girls throw their figures in several attitudes to make it more attractive. 14. And the particular distinction is this: — Egoism is the householder ; objects resemble the audience ; intellect, dan- seuse ; senses musicians ; witnessing intelligence, light. Such a theatre is fit for the intellect to dance in. 15. As the light in the theatre though confined in one spot illuminates the whole place equally, so the Witnessing 248 PANCHADASL Intelligence though resting quietly, discovers internally and ex- ternally at the same time. 16. (Internal' and 'external' have reference to the relation of the body : the first stands for egoism etc. ; and the second, objects situated external to the body). 17. Though Intellect is situate inside the body, yet in connection with the sensory organs it repeatedly pervades ex- ternal objects which it seeks to cognise ; and its fickle and un- steady nature discovered or illuminated by the witnessing In- telligence is from illusion attributed to the Witness in vain, — for it is steady and tranquil and has no wavering fickleness. 18. As by moving the hand to and fro, in a few rays of fixed light entering a room through a crevice, makes that light appear to be moving, while virtually it is fixed : 19. Similarly the Witnessing Intelligence though situated in its own site and neither gets in or out, is apt to be taken for the unsteadiness of intellect,— as going out and coming in— - which virtually it never does. 20. That Intelligence has neither any locality external nor internal, which belongs to the Intellect. And when the intermi- nable associates of intellect are destroyed, it rests in the res- plendent effulgence of its own light. 21. Though after destruction of all associates, in the ab- sence of a province, it is impossible for its manifestibility to continue everywhere, yet in the presence of a practical province its pervasion is admissible from that relation. 22. Like Its pervasion, Parabrahma is everywhere a witness. As Intellect is capable of going either internally or externally everywhere, whatever may be the time, and however distant a subject may be which it wishes to take cognition of, so does Parabrahma, for It is the witness that discovers all phenomena, and the intellect is a mere reflected shadow of Its iLtelligence. PANCEADASL 249 23. Whatever objecfcs with form etc., are cognised by the intellect, they are all discovered by Parabrahma, as their witness ; though virtually, He is beyond the reach of word and intellect. 24. It may be contendedi since Self is beyond the reach of word and thought how is he then to be grasped ? Cease doing it then. Discrimination of the Reality of Self and unreality of the material universe, removes the perception of its being something tangible ; and when it has ceased to exist to all intents and purposes, then as the residue of its destruction, Self is manifested in the form of truth, and thus continues to subsist. 25. No proofs arc necessary to make Self visible, for he is self-illuminated. And if proofs be needed to help the intellect, repair to a professor and receive instruction from him in the Sruti. 26. Having in the aforesaid manner taught the means of discriminating Self to a superiorly qualified person, another method is now being pointed out for the benefit of others who are incapable of practising it.— Those unable to cast away material perceptions, should take protection of their intellect. Because as through that intellect all objects, both external and internal, are known, and the Supreme Self as their witness is dependent on it, therefore is he to be inferred as such witness. 32 SECTION XL Brahmananda,^ (a) Yogananda, 1. [ With a view of producing an inclination in the pupil to study the work, its importance is thus set forth ] : — I shall now speak of Brahmaic felecity, which being known, a person abandons all works, as they are based on ignorance, and experiences happiness by becoming Brahma. 2. To demonstrate the truth of the assertion " knowledge of Brahma destroys ignorance together with its product the objective world, and procures emancipation,** the author quotes two texts from the Taiteriya Upanishad " A knower of Brahma attains the Supreme Brahma." " A knower of Self surmounts all grief." And explains them in the following wise: — One who knows Brahma acquires the supreme blissfulness of Brahma ; and one who knows Self to be infinite surmounts all grief, inasmuch as any ill befalling one connected to him fails to affect him. If it be contended, the word ' supreme Brahma ' in the first passage cannot have for its signification felicity, but that it expresses secondlessness : therefore to remove such a misapprehension it is said, Brahma as Self * The five following treatises are all explanatory of Brahmaic felicity, for which they have been laid down as so many chapters of one book ** Brahmananda." Now the felicity which arises from concentration of the mind (Yoga) is also included in it, and this is the subject of the "present work. It is proper here to observe that instead of following the author's classification we would go on with the serial number of the Sections, otherwise the Panchadm (composed of fifteen works) would be incomplete. PANCHADASl 851 is the essence, and a theosophist knowing his oneness with Ifc experiences happiness, and save this knowledge there are no Other means capable of producing it. 3. When a theosophist rests on the Supreme Self knowing him to be non-distinct from his individual Self, his fears cease ; and one who does not, but believes them to be distinct, is subject to fear. 4. " Notwithstanding the practice of religious obser- vances and meritorious works in a prior state of existence, this knowledge of distinction (dualityj has been the cause of fear ; and for that fear of Brahma, Air, Sun, Fire and Death are engaged in their several spheres. 5. "After the cognition of the felicity of Brahma, a person is no more affected with any fears concerning the present or future. For a theosophist is never distressed with thoughts of good actions left undone and bad deeds done, like the common run of humanity ; [inasmuch as he knows Self to be actionless, and no doer or enjoyer]. 6. " Abandoning works good and bad, such a theosophist, remembering his non-difference with Brahma is always engaged in meditating on Self, and actions ( good >nd bad ) done are looked upon as Self.* 7. " Visible knowledge of the Supremef Self destroys * How are actions regarded as self 1 When virtue and vice, or merit and demerit have equally been discarded, they can no more cause any pain ; moreover works are the result of the physical body with its organs of action and sense and a theosophist sees self every-where. For " whatever is, is self," so that for want of distinc- tion between him and works, they are regarded one with him. t The word " Supreme" need not unnecessarily create an anthropomorphic deity, which it is very apt to signify. What is sought to be conveyed is the infinite superiority of self over Hiranyagarbha etc. 252 PANGHADASL all maladies of the internal organ, clears away doubts, and extinguishes good and bad works. 8. " And for surmounting death, there is no other means save the knowledge that each individual Self is Brahma; it weakens the fetters — passions and desires — removes misery and prevents metempsychosis. 9. " That knowledge enables men of tranquil mind to be above pleasure and pain even in the present life ; and neither bad nor good works done or left undone bring forth any pain." 10. Are these the only proofs ? No. Knowledge of Self as a source of destroying ignorance and removing worthless and harmful works is amply testified in the Sruti, Furan, and Smriti. As for instance, " When a person knows full well the physical body, he knows the truth, and when he mistakes it for Self, suffers pain." " A knower of Brahma is never subject to death ; stupid and ignorant persons are reincarnated to suffer in a subsequent sphere of objective existence.*^ " Those among the Devas, who know Brahma, become one with the Supreme Self.** " Those who know their individual Self to be one with Brahma enjoy all manner of temporal happiness" (SinUi). " Self is present everywhere in all materiitl objects, as they are in him ; and a person engaged in considering his oneness with Brahma, attains emancipation." '' Brahma, the Universal Witness, when seen as Self, destroys ignorance together with its product, the source of all harm." So say the Puvan and Smriti. [ Therefore ] knowledge of Brahma destroys all injurious and harmful works and produces felicity. 11. There are three distinct varieties of felicity viz., Brahraananda, Yidyananda, and Yishayananda. Of them, the first is now being considered. 12. Bhrigu, the son of Yaruna, hearing the indications of Brahma from his father, ceased regarding the foodful; vitai^ PANOHADASL 253 mental and cognitional sheaths as Brahma, and identified blissfulness with It. [The subject of the discourse between the father and son, who was being instructed in knowledge of Brahma ran as follows : " from whom all living things have sprung into existence, continue to exist, and unto whom after death return, know that to be Brahma." This indication of Brahma does not apply to the several sheaths foodful and the rest, consequently after abandoning them, blissfulness was ascer- tained to be Brahma. 13. If it be asked, how did Bhrigu connect blissfulness with the indication of Brahma ? The reply is, inasmuch as all creatures owe their existence to the gratification of sexual appetite, and after being born, continue to live by means of temporal enjoyments in the shape of food etc, and in death enter into a condition of blissfulness resembling that of pro- found slumber, therefore blissfulness is Brahma. 14. [ This is further corroborated by a passing reference to the conversation of Sanatkumar and Narad (vide Chhandogpa UpanishadChsiip. VIII.)] "Prior to the evolution of the elements, and their products, viviparous, oviparous etc., and the threefold entities knower, knowledge and the object to be known, there existed the Supreme Self unlimited by time and place i. e., infinite.** And in Pralaya, they — knower (internal organ) knowledge (modification of the mind) and the object of cogni- tion (jar etc.,) — are absent. 15. The cognitional sheath is the knower; the mental, knowledge ; and sound, form, etc., are subjects of cognition. They did not exist prior to the evolution of the universe. [That is to say, Jiva with his associate of intellect, forming the cognitional sheath, derived from the Supreme Self is thei knower ; the mental sheath, is knowledge i and sound, form taste, smell and touch are the well known properties by which objects are known— all these being products could not 254 PANGEA DASI. exist prior to the cause from which they are derived, and from that cause — the Supreme Self— they are not distinct.] 16. Thus, in the absence of the three entities (knower etc.,) the aecondlcss Supreme Self is perfect [i. e., unlimited by time and place ] and this is easy to understand. When is He experienced ? In profound unconscious meditation, dream- less slumber, and in fainting swoon that Self is experienced as aecondless, [ To a theosophist accustomed to practise uncon- scious meditation, and to the generality of men profound slumber and fainting fits are trite examples. For, after re- covering consciousness, the common experience is absence of recollection of what passed in the interim ; and that recollec- tion of the total disappearance of phenomena proceeds from the abiding Intelligence or consciousness which is no other but Brahma, the Supreme Self. In the same way, in the twilight of creation — prior to the evolution of the elements and their products — as there was nothing to limit, It is therefore said to be perfect], 17. [ If it be contended, Brahma may be perfect and infi- nite but that does not imply supreme felicity ; to clear such a misapprehension it is said : — ] What is perfect is full of bliss, and no happiness is to be found in what is finite and limited by the three distinctions of knower, knowledge and the object to be known ; therefore, as Brahma is secondless. It is full of bliss. So spoke Sanatkumar to Narad when he came to enquire of Self-knowledge to remove his extreme unhappiness. 18. Though Narad was well read in the Purans, Vedas and the other Shastras, yet was he devoid of Self-knowledge, conse- quently felt very miserable. ( Chhandogya Upanishad Chapter VII.) 19. Previous to his studying the Vedas, he was worried with the three varieties of misery personal, accidental and elementary, but subsequently in addition to them, the pain PANCHADASL 255 attending study, and the mortification of forgetfulness, besides censure from one superior in learning, and the feeling of pride towards his inferior — all these — come for his share. 20. Then he repaired to the sage Sanatkumar and said. "Bhagavan! I am extremely miserable, do impart me the necessary instruction that I may surmount all grief." And the sage replied, " happiness is the only remedy." 21. Inasmuch as worldly enjoyments are covered with thousand miseries, it is proper to regard them as such ; there- fore what has already been said about finite substances con- taining no happiness holds true. 22. If it be contended, material objects as they are finite may be devoid of happiness, but the secondless Reality is also similarly conditioned ; if it were otherwise one should have experienced that felicity, and since such experience is wanting it cannot be present. Then again, the admission of its experience involves duality, for there must be a knower to experience felicity, and the subject of knowledge. Thus will duality be established, antagonistic to the secondless, non-dual Brahma and injurious to It. 23. [ To this the Sidhanti replies.] The secondless is not the seat of, but happiness itself. The same cause which makes the secondless happiness, prevents it also from being its seat or receptacle. If proofs be wanted, they are not necessary, because Brahma is self-illuminated. 25. And regarding the self-manifestibility of Brahma I admit your words as proof, inasmuch as you confess the secondlessness but contend only for an absence of felicitJ^ 25. If you say, you never intended to admit the second- less Brahma, but simply referred to our words, to advance objections against them ; then say what existed prior to the evolution of this vast material expanse ? 26. Whether in that prior condition, there existed the 256 PANCHADASL secondless Brahma, or the objective world, or something different from both ? Now something different from duality and non-duality is inadmissible, for it exists nowhere. Duality could not exist prior to the secondless Brahma, as that had not yet been ushered into existence, consequently you are forced to fall back upon the secondless. 27. If you say, this only establishes the secondless Brahma analogically, and not by inference. May I then enquire of you whether you call that to be an argument based on reason and analogy which is with or without illustration ? There does not exist a third form. 28. An argument without inference and example is worthless. Therefore in connection with the first variety (i. e., with example) adduce an illustration that will be con- formable to the sacred writings. 29. If you say like the imperception of phenomena in profound slumber, cyclic periods of destruction are secondless owing to similar imperception ; then the question for you to answer is whether in regard to profound slumber being second- less, you refer to your own slumber or that of another person for an example. If your own slumber be the example of secondlessness, what is the illustration of that slumber ? Do reply. 30. If the profound slumber of another person be regard- ed as such example, how grand is your device ? A person who knows not his profound slumber can have very little knowledge of it in another. 31. Just as in my own case, I do nothing while sleeping, so in the case of another, when he is actionless, that is his pro- found slumber ; if you draw your inference in this way, that necessarily amounts to an inferential admission of the self- manifestibility of your own profound slumber. 32. And that self-manifestibility is such a condition PANCHADASI. 257 where no sensory organ can go, and of which there is no example, yet ifc cannot but be admitted. 33. If you say, let profound slumber be secondless and self-manifested, but how can there be any felicity in it ? The answer is, since there is no misery, you are constrained ta admit the existence of felicity in profound slumber. 34. Where is the proof of absence of misery in profound slumber? Universal experience and the Sruti alike estab- lish it. " A blind person forgets his blindness, one pierced^ in the ears forgets that he is so, and a sickman imagines ia sleep that he is in health." And this is ratified by experience. 35. If it be contended, absence of misery does no& c*mou ' to happiness, for in stones etc., misery is absent yefj there is no happiness. Such a contention is untenable and extremely opposed to profound slumber — the subject of dispute* 36. Presence of happiness and absence of misery can be inferred from the appearance of a person. The usual marks by which one or the other, or both, are made out are too well known, so that the face may properly be regarded as the index of what a man has for bis share ; but so far as stonoa are concerned, from an absence of the usual signs by which happiness or its reverse can be traced, it is impossible to con^ elude that misery only is wanting^in them. 37. Individual happiness and misery are a matter of pei'sonal experience^ and they cannot be inferentially known ; but like their presence known from experience, their absence is known too. 38. Thus then, like the perception of happiness, want of misery in profound slumber is likewise established from the same source (experience) ; and for such absence of misery, it must be admitted as a condition of uninterrupted felicity. 39. If that condition of profound slumber were not one 33 258 PANCHADASI. of felicity, what necessity would there be to undergo trouble and expense for making the bed soft, neat and tidy to induce sleep ? 40. If the bedding be looked upon as a means for the removal of pain, it is natural to believe its capability of producing happiness in a bed-ridden patient by removing his pain. And in health — in the absence of pain attending illness the necessity for its removal is likewise wanting — that bedding and the rest are the means of procuring happiness, 41. But since such happiness of profound slumber is accomplished by the usual means bedding, cot, and the rest, it must be material. To such a contention, the reply is, whether happiness preceeding the advent of sleep, or during it is considered material ? The Vedantin inclines to the first view, and says happiness felt prior to the advent of sleep may be declared material i. e., derived from material resources — bedding and posture. 42. Now for the second query. Happiness attending profound slumber is not due to any cause. Then, knowledge of the usual means bedding etc., is wanting, consequently the happiness felt cannot be ascribed to them as its source. But it may be argued, if the happiness of profound slumber be not material i. e., uncreate and eternal, why is it not experienced like material enjoyment 1 Because the sleeper who expe- riences that happiness in sleep, being immersed in happiness, it is not perceived like happiness proceeding from material enjoyment. Hence it is said, prior to sleep, the intellect of the sleeper approaches the felicity produced from bedding etc., and subsequently during slumber, is immersed in exquisite felicit3\ 43. To be more explicit.— Jiva engaged in work during the hours of wakefulness, gets tired, and repairs to his bed for sleep ; the fatigue produced from work is removed, and PANCHADASL 259 with the return of mental quiet brought about by rest, he feels the happiness caused by the bedding etc. 44. What is the nature of material happiness? Pain foUowiog an ungratified desire in the shape of material acquisi- tion ( say wealth, etc. ) is experienced by the individual during the course of his daily labor, for destroying which he repairs to his bed ; his intellect is now directed inwards where it meets with the reflection of natural felicity [ of Self J; and this reflection of felicity is material happiness. Here too, after experiencing that material happiness, the individual who experiences it as well as his experience and the subject of that experience, subject him to work and fatigue. 45. And for the removal of that labour and fatigue, Jiva runs at once into the blissfulness of Brahma to be one with It. As in the Sruti " Pupil ! then ( in profound slumber) Jiva merges into Brahma to be one with It." 46. Five examples are adduced in the Sruti to illustrate the blissfulness of profound slumber, viz., of the eagle, hawk, infant, emperor, and Mahabrahmana ( an eminent Brahman learned in the Shastras ). These are : — 47. Just as an eagle with its leg tied to a string round its keeper's wrist, tempted to fly hither and thither at the sight of prey, but unable to find any comfortable restin* spot alights upon the hand where the other end of the string is attached : 48. So is the mind of the individual ( his associate ), for the sake of experiencing the fruit of actions, good and bad, viz., happiness and misery, engaged between the hours of dreaming slumber and wakefulness, and after the cousumma- tion of fructescent works, merges into Ignorance, his formal cause. Then with the dissolution of the mind, Jiva a form of its associate becomes the Supreme Self. 49. Like the hawk tired with flying in the air in quest 260 PANCHADASL of food, vehemeDtly bending its way towards its nest for the sake of rest; Jiva ( reflection of ntelligence with the associate of mind) desirous of the blissfiilness of Self at once repairs to the region of the heart for profound slumber. 50. Just as an infant suckling its mother's breast to the fill, lying in a soft bed, and having neither any discrimination of ' I ' and ' mine ' nor any desire and] passion is the very picture of happiness ; 51. Or like an emperor satiated with all sorts of human enjoyments feeling himself supremely blef^ed ; 52. Or like an eminent Brahman, learned in self- knowledge, experiencing happiness after reaching the confines of blissfulness derived from knowledge of his oneness with Brahma ; do all individuals attain the felicity of Brahma in profound slumber. 53. But it may be asked, why other examples are excluded and allusion made only to the infant, emperor and an eminent Brahman ? Because the happiness of an infant, emperor and a Brahman devoted to Brahma is proverbial, while the condition of other persons is only miserable. Persons wanting in discrimination are apt to conclude the condition of an infant to be happy, while those with an ordinary amount of discrimination consider a king to be happy ; but the really discriminating person knows for a certain that happiness belongs to him who has cognised Self to be no other than Brahma ; and the rest are miserable, for they are affected with passions and desires which give them no rest. They are, therefore, not proper illustrations to explain the felicity of profound slumber. 6'k Let infant and the rest be happy, but what connec- tion is there between them and a person in profound slumber ? " Like the happiness of an infant, emperor and a Brahman devoted to BrahniD; a person in profound slumber attaias the FANCEADABL 261 blissfiilness of Brahma.'^ And " like a fond husband embrac- ing his dearly beloved wife, knowing neither oufc nor in, but experiencing happiness ; a person in sleep having merged int'o Brahma knows neither out nor in, but Is transformed into blissful ness.*^ bb. As the word ' out ' in the illustration includes all places from cross-ways to the narrowest lane, and * in ' has reference to house-hold work and inside the house ; so are subjects of the waking condition and dreams respectively called 'out' and 'in.' Because dream is the impression of objects seen during wakefulness, and manifested inside the vessels of the body. 5G. In profound slumber " a father is no more a father.** This and similar other Sriitl texts, shew that the individual loses his ordinary condition, and the usual relation of father and son, brother and husband is no more perceived then ; so that, there remains the condition of Brahma. 57. The conceit that "I am a father*' etc., is the source of happiness and misery according as it fares well or ill with his relations, but when it is destroyed [and the illusory attri- bution of Self to not-Self beginning with son to nothing is removed ] a person surmounts all grief. 58. " During profound slumber when this material expanse has disappeared temporarily into its formal cause, Ignorance abounding in darkness, the individual for this envelopment of ignorance (Prakriti) enjoys felicity,^ So says the Kaivalya Sruti (Atharva Veda). 59. And this is alike corroborated by universal experience. For a person on rising from sleep exclaims — " I was happy in sleep and knew nothing then." In this manner, the happiness felt during sleep and want of knowledge or ignorance of what happened then, is remembered by him. 60. Since there can be no recollection of substances which 262 PANCEADASL one has no experience of, it is natural to infer the presence of experience in connection with the recollection of happiness in profound slumber ; hence it is said, experience of happiness and of ignorance are both present then. If it be contended, the mind is in a state of abeyance in sleep, consequently in the absence of its instrument, how can experience be possibly present ? To such a contention it may be asked, whether the instrument of experiencing happiness, or the instrument of ignorance is meant to be absent ? Both of them are untenable. Because, happiness is self-manifested intelligence and stands in no need of any instrument. And Self who is intelligence is manifested in the form of bliss ; and from that self-manifested bliss is discovered ignorance which envelopes it. 61. Nor can it be contended, that the admission of tho self-manifested happiness of profound slumber does not neces- sarily amount to Self being the blissful Brahma : for in the Bajsaneya Upanishad we read " Intelligence is the blissful Brahma." Therefore that self-manifested happiness is no other but Brahma. 62. Since experience and recollection have invariably the same seat, it may be argued that the usual experience of a person on rising from sleep " I was sleeping happily and knew nothing then" being remembered by the sleeper ( the predicate of the word cognitional) he is their experiences To avoid such a misapprehension, it is said, inasmuch as the internal organ (a product of his associated ignorance) merges into or disappears in ignorance, Jiva with the associate of the internal organ is not the experiencer of happiness or ignorance. In other words " I knew nothing then** is an inferential proof of the presence of ignorance in profound slumber experienced by the sleeper and recollected immediately on his waking; and in the absence of ignorance it is impossible for him to say so J then ogain, as both tho demonstrator or witness of that PANCHADASL 268 ignorance (the cognitional sheath) and its proof (the meijtal sheath) are so transformed that they abandon their respective forms and rest in the shape of the cause -ignorance ; therefore intelligence associated with the internal organ can never be the instrument which experiences it. Why ? Because sleep is said to be the condition of destruction of both the cognitional and mental sheaths, and that sleep is ignorance. 63. If it be asked, since the cognitional sheath is literally wanting in profound slumber during the time when felicity and ignorance are both experienced, how can it be credited with the power of remembering them with the return of wakefulness ? Just as butter liquifying with heat is restored to its original consistence by the action of cold ; so from the exhaustion of fruetescent works in the hours of wakefulness, the internal organ disappears in sleep to be again modified into the shape of the internal organ from the force of the fruetescent during the next waking condition, and thus appears in the gross condition ; for which, self, the associate of the in- ternal organ, is also converted into the consistence of the cognitional sheath ; and that Self in the first condition of profound slumber when his associate has been destroyed is called by the name jof ' blissful sheath.' 64. That is to say, immediately prior to profound slumber that modification of intellect which combined with the re- flection of happiness, subsequently disappears in sleep in con- nection with the (reflection of happiness) and is called the 'blissful/ Q5, The blissful sheath, a product of the modification of intellect with reflection of happiness directed internally, (an associate of ignorance together with its impression) ex- periences the felicity of Brahma in profound slumber by means of a subtle modification of ignorance combined with the reflection of intelligence. 264 PANCHAJDASL 66. If it be asked, like the expression " I feel happy" used by individuals in waking condition why is not a similar conceit present in connection with profon.nd slumber ? Because modification of ignorance is subtle, and of intellect, apparent : as declared by persons well read in the Veddnta, 67. For, authority to prove what has already been said about the blissful sheath as the experiencer of the blissfulness of Brahma by a subtle modification of ignorance, the ManduJcya and Tapniya Ui^anisliads are cited : — "The blissful [sheath ] is the agent and instrument, and especting the felicity of Brahma it is the enjoyer.*^ 68. Self who has assumed one form, or blended with, ordinary intelligence in profound slumber is full of bliss ; for he enjoys felicity by the modification of reflected intelligence. 69. To be more explicit. — In the waking condition Self who is regarded as Brahma, (" That art thou,**) and one with the cognitional, vital and mental sheaths ; who has eyes, ears, etc.; who is earthy, watery, aerial, fiery and etherial, and not ; full of desire and free from it ; full of anger and without it, as cited in the Sruti, is separated from the associates of mind and intellect in profound slumber and assumes one form ; like flour ground out of a handful of rice where the separate form of each grain is lost. 70. In the waking condition, the mental function assumes the modification of a jar to cognise it; but in sleep the jar is no more cognisable ; it is then said to be non-existent as an object of cognition, and the mental function or intellect blends into intelligence to be one with it : just as drops of of rain falling from the clouds are solidified into hail-stones. 71. And this intelligence (in which the mental function has blended) is in common parlance said to be the witness and free from misery by the Vaishesliikas and others who are PANCHADASL 265 ignorant of the drift of the Sacred Scriptures for an absence of the usual modifications of misery in profound slumber. 72. For tasting the blissfulness of Brahma in profound slumber, intelligence reflected in the modification of ignorance is the principal means. But it may be asked, if Jiva enjoys such felicity in sleep why does he abandon it and get up from sleep to be a subject of misery produced from his counectiou with home, family and the rest ? Because, bound as he is by the chain of actions good and bad, he is constrained to abandon that Brahmaic felicity after having tasted it as a result of good harma, to wake up for tasting the misery incidental to every human being* [ as a result of past misdeeds]. 73» To this effect the Kaibalya Sruti says " from the effect of works of prior births a person reverts from profound slumber to dreams and wakefulness." 74. Even after waking, a person experiences for a short time the impression of Brahmaic felicity he had been enjoying while asleep. How is it known ? Because * Just as a child leaving its mother's lap is seen to go out in company with its playmates, and when tired with play returns to the mother to experience felicity ; so is profound slumber the house ; ignorance ( cause-body ) mother ; its projection, lap ; and the internal organ with reflection of intelligence projected, or evolved out of ignorance the child, which is engaged in the province of wakeful- ness in play, in company with playmates in the form of fructescent works ; and when these works are exhausted during waking hours and dreams, feeling tired retires to its ■ mother's lap to ex- perience felicity in profound slumber and thus forgets fatigue and toil j till roused by the call of its companions again to play and Stir out of doors in wakefulness and dreaijas. 34 266 PANCHADASI. without conceiving of any subject, the mind remains unoccupied ; and for this state of (mental) indifference,* he feels happy. 75. Controlled by their actions good and bad, all creatures are subsequently (while awake) subjected to a variety of grief; and thus forget the blissfulness they had enjoyed for a short time while sleeping profoundly. 76. Therefore their need be no more contention about the presence of felicity in sleep. Each day, both in the beginning and termination of sleep, every individual has a partiality for it: under such circumstances where is the man of good intellect who will say nay ? In other words, every man has a partiality for sleep, both prior to it and at its end ; and as in the beginning the usual bed is laid, and after sleep is over, he is yet unwilling to part with the felicity he was enjoying, for which he remains silent, hence there can be no question about it. 77. If what has just been said about the experience o f Brahmaic felicity after the close of sleep when the individual rests in silence and contentment be a fact, where then is the necessity for the Sacred Scriptures or instruction from a Guru I As even without them, idle persons will be successful in attain- ing that felicity. 78. And the Sidhanti replies : — If a person would know the felicity of profound slumber to be Self and no other than Brahma, his emancipation is certain, inasmuch as that ignorance * A person on rising from sleop experiences neither pleasure nor pain ; in short, both happiness and its reverse are then absent, for which, it is called the state of iudiflference. Similarly in wake- fulness when both happiness and grief are absent, it is called ' indi- fference.' In happiness there arises passion or desire, and in grief euvy or spite ; therefore absence of desire and envy caused by their respective iustrumeats happiness and grief is 'indifFncerned in it, that would render such desire being present in one and absent in the other. To this the reply is, — both are actuated by the grati- fication of their individual desires. 10. For example, a child kissed by the father cries with pain caused by the beard pressing against its cheek ; yet instead of desisting he continues his kisses not for gratifying the child but for his own sake. 11. Gems and wealth have no desire of their own, yet a person protects them with care and affection, not for their sake, but for his own benefit. 12. Bullocks and other beasts of burden are never PjNCHADASr 281 lE^^siroiis of caiTving any bmxleu, yet they are so used by traders. Here the subject of affection for carrying weight is the tradesman's and not the beasts'. 13. '• I am a Brahmaua, and qualified to worship." What- ever contentment follows from worship done with a motive of reward, can only be felt by a Brahmana who has .the above conceit for his caste ; but caste (which is insentient) can never have any such experience of contentment. 14. ''I am a Kshetrya and that is why I am a ruler.* Here the happiness is felt by the king and it properly belongs to him ; but the insentient (warrior) caste is no more a king ; nor does it feel any pleasure naturally connected with that high position. The same holds true with Vaishya and other castes. 15. Desire of obtaining the blissful abode of heaven, Brahma, etc., does not cause any benefit to the several abodes themselves ; but to the individual who has recourse to adequate works and worship for inheriting them. 16. Siva, Vishnu and the other Devas are worshipped for the destruction of sin ; that worship procures them no benefit, for they are sinless ; but to the woi-shipper, it is beneficial. 17. Neglect of studying the Vedas on the part of a Brahmana is very injurious as it reduces him to the level of the * fallen ;' but that does not affect the Vedas,'[and it does not matter whether they are read or not ; only those quali- fied to study will incur demerit, and be reduced to the con- dition of one who has lost caste from neglect of the initiatory observances. 18. Moreover, all persons are desirous of obtaining a place of rest, of quenching thirst, preparing food, drying clothes, etc., thus shewing a necessity for the elemenls earth, 36 282 PANGEADASI. water, firo etc., wherewith to gratify their desires ; but they (elements) have no such desire. 19. Master and servant, have each his desire of benefit- iBg self; just as the servant serves his master for the sake of gold which goes to benefit him, so is the master benefited by the services of the servant. 20. So many illustrations have been adduced with the purpose of enquiring into the applicability of the rale thafe everywhere, in all our practices f eating etc.), for this love of Self, every thing is dear to us ; and the mind should be properly impressed with it. 21. 22. If it be contended, affection for all substances as they are conducive to the benefit of Self does not necessarily constitute affection for him ; because there are four varieties of it, and this one is distinct from them. Therefore a dissenter asks of what sort is that affection for Self spoken of in the ISruti ? Whether it is in the form of passion, faith, devotion or desire ? Of them 'passion' would only be applicable to wife etc. ; 'faith' for sacrificial works ; 'devotion' would have Guru, Deva etc., for its subject; and 'desire* — for a thing which one has not got already. Thus then, affection cannot possibly include all conformable things and make them its subject. To this the Sidhanti replies : — Let the modification of the good quality of the internal organ which follows happiness only, be called affection then. 23. That does not necessarily convert affection into desire ; for desire at first pervades the subject of happiness which we have not got, whereas affection has for its subject both the got and ungot varieties of happiness, inasmuch as in happiness already present, and when it has been destroyed, there is never wanting affection for Self. This then is the difference between affection and desire. Just as food and drink are dear, for they are associated with and are means of FANCHADASI. 283 bappiness ; so for Self being dear, \Yill like them, be a means of happiness ? 24. ( If then ] like food and drink for being dear, Self be regarded as an adequate means of happiness who would be the enjoyer ? Regarding food and drink, the substances of enjoyment are the associate for which they are said to produce happiness ; but in respect to Self there is no associate in the shape of enjoyable substances, consequently no means of happiness too. With this purpose the Sidhanti asks his opponent, if for Self being dear, he be the means of happiness, who will be the subject of that affection — in short the enjoyer? No one ; because apart from Self there is no enjoyer. If it be said, for his being dear, Self is fit to be a subject of affection ; then the reply is, to regard the same subject both as action and actor simultaneously implies the presence of properties opposed to each other, hence it is absurd to hold Self as both the subject of benefit as well as the benefiter at the same time. 25. There can only be affection for happiness derived from temporal enjoyments such as wealth, wife, children and the rest, and not its excess. \ Self is exceedingly dear, hence love of Self is infinitely superior to it. Then again, material happiness is apt to change its site, sometimes pervading one set of objects, which no sooner got prossession of, than hunger- ing for others, it does not remain fixed as a rule, which afiection for Self never does ; therefore love of Self is said to be superior to ail. 2Q. Abandoning one variety of temporal (material) happiness, men are always 'found bent after the enjoyment of another ; but Self is neither capable of being abandoned nor is he acceptable, hence Self-love cannot be said to change. 27. Nor can it be said, Self is fit to disregarded like a bit of straw ; inasmuch as he is not a subject of either being 284 PANCUADASI. abandoned or accepted. Because be* "vvbo is to disregard Self is one with him. 28 Ififc be contended, that the assertion '"'Selfisnota subject of being abandoned** does not hold true ; for in illness and anger men are found to express a desire of death, so that from hatred, Self is abandoned. The reply is, that desire caused by hatred has for its subject the gross physical body, — different from Self — and the wish to die can only affect it, but not Self who is indestructible. 29. The physical body — which is parted company with .at death — is not Self; but its relinquisher — different from it — [Jiva] is ; and as there can be no hatred regarding the relin- quisher, there is therefore no abandonment of self-lov^e in the desire of death. 30. Thus having established the truth of the Sritti texts regarding Yajnavalka's address to his wife Maitreyi com- mencing with, " the husband is not dear to the wife for his desire** and ending in " for the gratification of self-desire all are dear to him,'' the subject is further illustrated by argument. — Husband, wdfe and the rest, in short all the materials of happiness, inasmuch as they contribute to the welfare of Self ere held dear. As the son is dearer to the father than the son's friend ; so for their relation with him, all subjects of affection are extremely dear to Selff . * Jiva is reflection of intelligence ; bis individual self is indes- tructible intelligence, which is naturally one with him, for which he cannot disregard Self as something distinct and separate like a bit of straw. t To a theosophist, self is very dear for his being eternal bliss ; but with the common herd, the rule is otherwise ; ignorant of his natural blissfulness, they are deluded to hunt after temporal «^njoyraent, which receiving reflection of happiness from him, tempts theui to the belief that it is supreme felicity; and to regard with PAXCIIADASL 285 31. On appealing to universal experience it is found that the wish to be always, is the predominating idea upper- most in humanity, and its reverse — not to be — is nowhere pre- affectiou the intornal organ, Avhich receives that reflection of liappiness, the senses situated close to it, and the vital airs, as thej are directly related to Self. Now the physical body is incapable of receiving the 'reflex happiness, so that it has no direct relation with Self : on the contrary, there is a second-hand, in- direct or mediate relation between him and the physical body, through the subtle body which is immediately connected with him on the one liand and the physical body on the other. Similarly son, wife, etc., are connected by means of the physical body, as their friends are by them ; so that the comparative scale of affection proceeds at a progressive ratio of increment in the proportion of the connection of a thing with Self: that is to say, Self is the center, things closely connected are more loved than those situated at a distance and connected through the second-hand instrument of another ; this is why a son is more loved and held dearer than his friend, whose connection is only second-liand through the connection of the son. But it may be asked since Self is all-pervading and naturally blissful, consequently we should expect an equal amount of affection everywhere, and neither excess nor its reverse, as is here pointed out. The reply is very simple ; it has already been said, that the internal organ receives the reflection of his felicity, because it is transparent ; or what amounts to the same thing, from a preponderance of the pure good quality. A jar is insentient, it abounds in darkness, consequently it cannot receive that reflex liappiness, hence it is not dearly loved. Upon the capability of receiv- ing this reflex happiness from Self depends the direct relation of a substance with him ; and that relative who is beneficial or con- formable to the internal organ with its reflection of intelligence is said to have an affection for substances ; and on the difference of its associate in the proportion of its conformableness or its reverse^ 286 PAXCIIADASl valcnt For instance " lYiny I live always in Lappiuess** etc. So that here also extreme self-love is manifested. 32. In spite of the authority of the Srittiy argnmenfc and experience, there are many who from ignorance, or incapa- bility of comprehending Sruti texts regard Self as subordi- nate and inferior to son, wife etc. : 33. And cite as their authority the text of the Aiterya Upanishad where it occurs " Self is born as son.** So that here son is spoken of as the principal Self : — 34. Which means that the Self in the shape of son acts as the substitute of the father, for performing meritorious works, and subsequently in dotage, that other Self (the father's) considering himself benefited by the good deeds done by the son, dies to reap their results ; and believes himself to have achieved success in all that was necessary to be done. 35. Of that inferiority of self to son, wife, etc., passages abound in the Pwtans too. For example. "One without a son has no abode hereafter." Since son is the primary self a son-less father (though having his own Self) has no future abode to inherit after death. Then again the Sruti says : — " Learned men speak of a son instructed in the Vedas as bene- ficial to his father's hereafter." 36. Human happiness is capable of being reaped by son only and not any other means. To a father without son, the usual means, wealth etc., are a source of creating indif- ference. A son educated in the Vedas is said to be the depends the proportion of excess or diminution of affection. All this refers to the ignorant ; l)ut to a theosophist who is devoid of the distinctions created by knower, knowledge and the object to be known, in short who regards him as unassociated, perfect bliss, there is neither diminution nor excess ; he sees Self as the center of affection and full of felicity, equally present everywhere. PANCHADASL 287 means of procuring a future abode for his father. "Thuu avfc Brahma** and similar other sacred texts are pronounced by a dying father to instruct his son. 37. Now this inferiority of self to son, etc., does not rest entirely on the Sriiti and other proofs but likewise on popular practice where this superiority is equally admitted. 38. [For on referring to it we fiud], a father facing death, and undergoing privations to acquire wealth, that his wife and son may live, (after his death) iu happiness, and be free from misery. Thus son and wife are superior ; otherwi.se he would not be so mindful of their happiness at the cost of so much hardship and labour to self. 39. The Sidhanti admits the truth of the Sruti as.sertion about the superiority of son to Self and confirmed by popular practice too. He says : Yes what you say abo-ut this superi- ority is true. If it be apprehended, this admi.ssion will create discord with those other passages where the superiority of Self (as witness) has been maintained, then the reply is, that does not necessarily reduce Self into a subordinate position inferior to son and the rest. On the other hand, to establish the superiority or primary importance of a subject practi- cally used as self three varieties of Atma are spoken of viz : — secondary — with the modification of quality j — unreal; and primary. 40. As for instance " Devadatta Sinha." Here the first word is the name of a person, and the last stands for lion — a beast of prey ; but for the presence of the attributes of the latter in the person called Devadatta, they are attributed to him, and the two are non-distinct ; similarly Self and son are naturally distinct (like Devadatta and lion) but for the attri- bution of Self to son they are regarded one and non-distinct ; for a like modiiicaticn of quality as in the instance under 23S PANCBADASI. illustration, the identity of self with son is called Go^ina* or secondary. 41. Just as the stump of a tree taken for a thief, cannot possibly be a thief for the distinction between a tree and thief, and it is unreal ; so for the distinction between the five sheaths and the witnessinor intelligence, ( Self ), the attribution of Self to them is unreal. 42. No distinction is seen between the witness ( Self ), and other things, as manifested in respect to the secondary Self (son etc.,) ; nor is there any difference like the unreal Self (the physical body) ; because there does not exist any thing different from him. And as he is internal to them all, he is necessarily the primary or real self. 43. For this threefold difference, each individual takes that to be his primary self which he has learnt from practice. That is to say, ordinary persons devoid of self-knowledge follow the usual practice, connecting wife, son, body etc., with Self and believe them to be real ; but a theosophist regards every thing else to be unreal, save Brahma, the witness. Thus for a difference in practice, whether it be popular, Vedic, or * Words are capable of being understood either by the primary force inherent in them which is the principal modification, or from the force of 'indication,' from the perquisites of quality. Now this qualitative signification is called Gowii Britti, for instance "Devadatta Sinha." Here for the presence of bravery etc., which are characteristic of the lion, to call the person Devadatta 'lion' signities that he is brave. Similarly in regard to Self, whose literal signification is witness, that witness is the principal Self ; but in the attribution of unreal qualities to Self, for instance that he is the doer of works for present or future benefit — depends his connection with son etc., which cannot literally signify Self — hence the signification of son and the rest as Self (for this modification of quality) ii? called the secondary Self or Self with quality. {Gounatma). * PJNCBADASL 2S9 thafc of a theosophist, either son, wife etc., or the physical body, or the witness is regarded as the principal self. 44. [Accordingly we find ] in the case of a person ia death-bed, his son, wife etc., appear as the proper parties to look after the house and property and they are his secondary self; because they are desirous of surviving him : but neither the witness ( real Self.) nor the physical body (unreal Self) are fifi for such work, inasmuch as the former is unchangeable, and have no desire, while the latter in confronting death is reduced to helplessness; consequently son and the rest appear as the principal self. 45. For example :~r-" This reader is fire." Here if the literal acceptation of fire be taken, the sentence loses its mean- ing; because fire is neither cnpable of reading nor of pro- nouncing, and one who can read is the fit person, therefore it would signify, '* Boys reading.*^ And this is meant. 46. Similarly, in the ordinary phrase "I have been reduc- ed in flesh and it is necessary that I shall be stout in body,** the connection of self with the "physical body (their identity) is proper; but for the purpose of regaining flesh it' ia not necessary that the son should be fed with good food etc. ; hence body is the principal self . 47. "I will practise religious observances to obtain the blissful a bode of heaven ;" here the agent is the cpgnitional sheath and it is fit to be regarded'as self, but not the physi- cal body. For all desire^of material enjoyments are abandoned [which are gratifying to the physical body] and recourse had to the practice of rigid austerities enjoined by religion for benifit- ing the cognitional sheath in the shape of the desired abode in heaven. .48.' *' I am bound and will try to be freed." [When a person possessed of the four means of knowledge is desirous of release tRen by the help of the preceptor and the sacred writings as 37 290 PANOIIADASI. to the signification of the transcendental phrase " That art Thou," he obtains visible knowledge of his oneness with Brahma, discards the idea of his being an agent and instru- ment, and exclaims " I am Brahma"]. Here it is proper to connect the witness with pure Intelligence and not the cognitional and other sheaths. In the Sruti, Self is spoken of as Brahma thus : "Brahma is knowledge and bliss.*' "Self is infinite, internal, perfect, and full of knowledge." 49. Just as Brahmanas are qualified to perform the sacrificial ceremony known by the name of 'Vrihaspati,' which no Kshetrya nor Vaishya can ; a king, the installation ceremony (Rajsuya) ; and Vaishya, the sacrifice called Vaishya- stom, which no other casteman can ; so in respect to the secondary, unreal and primary selves, each has adequate superiority in his own sphere when used properly. 50, [To be more explicit] : — In uses adequate to and proper for Self there is excessive love ; in substances which are not-self but beneficial to him there is only affection ; and those other things which are neither Self nor beneficial to him have neither love nor its excess (both are wanting) in them.* * Things which are subjects of desire are called conformable. Happiness, and want of misery, and their means are objects desired ; of ^hich acquisition of happiness and cessation of misery, or" its want and their means — these four — are adequate objects of desire and called conformable. But there is this difference between them: Self who is supremely blissful, and wanting in misery is extremely conformable, and for hi^ being the subject of exclusive aftection he is said to be very dear ; happiness procured from works of the present or past life as it is non-eternal and costs us much trouble and misery is called more conformable, hence for its being the subject of a higher degree of affection than its means which are painful, is said to be dearer ; and the means for happiness, and cessation of misery, which PANCHADASL 291 51. And those things are divisible into two yarieties according as they are either objects of disregard ar of hate. For instance, straw and rubbish deposited on the roadside come under the first variety ; while tiger and other ferocious animals inasmuch as they cause injury are objects fit to be hated. These are the four sorts of things, to wit : — 52. Self (the dearest), things beneficial (dear), worthless and hateful. But there is no such rule in them that one particular object is the dearest, another dear, a third worthless and fourth hateful ; on the other hand, that depends upon action, according as they are beneficial or otherwise. 53. For example : — When a. tiger confronts a person with a view of devouring him, it is hateful ; bub when it returns baffied it is worthless ; when wheedled into sport to excite pleasure then it is loved. Thus the same animal from a difference in its action is respectively the subject of hate, disregard, and affection. 54. If it be contended, to admit the presence of the three aforesaid qualities in the same substance will do away with established usage. The reply is, usage is regulated not by the individual quality but by the force of indication. And the indications are friendliness, hostility and their absence. [That is to say, friendliness or conformability to happiness is the indication of affection ; what is hostile to happiness and are naturally not wanting in either of them, but are helpful to their production, (hence conformable) are merely dear for being the subject of only a slight degree of affection. Beyond these four no other object is ever desired, for which there, is no other conformable substance ; but differing from it and the unconformable are the inimical, that is to say, inimical substances are never desired, for which they are no subjects of affection and consequently are dear neither. But as they are the subjects of disregard and hate^ consequently they are either worthless or hateful, 292 PANCHADASL brings on pain is the indication of hate ; and what is neither friendly nor hostile indicates Avorthlessness]. 55. To sum up then: each individuated "Self is the dearest, and those related to him are dear, and substances different from them are either hateful or worthless ; — for they are productive of pain, or incapable of causing either happiness or misery. These are the four separate forms of things regu- lated by popular usage according to their different uses, and beyond them t^ere is not another. So says Yaj naval kya too. 56. It is not to be imagined that the above doctrine 'Self is most beloved' finds mention only in the Brihadara- mjaIco-2-)6nishad ; other passages to that effect occur in the Funisvidha Brahmana. For instance :— " AVho is dearer than son, house, land, cattle and riches, who is more internal and dearer than the senses, more iuternal than son and the i-est — that Self most intrinsically situated to them all — is the dearest or most beloved." •67. If the purport of the Sruti he d\x]y considered, it will be found, that the witnessing Intelligence alone is Self. And that 'due consideration' consists in discriminating the five sheaths foodful and the rest and things subordinate to or included in them, and ascertaining their difference from Self ; ivhat is internal to them is Self In this manner to know him by inference is meant by the verb 'to consider.' 58. How can a substance internally situated be seen ? In this wise : — That self-illuminated intelligence which discovers waking, dreaming and profound slumber — their appearance and disappearance — is Self 59. All substances of enjoyment from the Vital air* * Here mind is meant by Vital air or Prana. ^ Becsiuse it is the receiver of reflected happiness of Self, and is the controller of the geuses, for wkicL it is the Lord. When mental distraction is PANCHABASI. .293 (Prana) to' riches are more or less close to Self, for which they are more or less dear to men. 60. A son is dearer than riches, and the physical body is dearer than son. In the same way, the senses are dearer •than the body, mind dearer than the senses, and Self dearest in comparison to mind. 61. Though excessive dearness of Self is established in the Sruti and other proofs, yet it is a matter of dispute between the wise and ignorant, and for the purpose of settling it, the Sruti cites it as an example. If it be asked what does that dispute prove ? It proves Self to be the dearest. 62. A theosophist says "of all visible objects Self is the dearest.*^ But ignorant persons saj^ son, wife etc., are the dearest, and the witness (Self ) for the sake of enjoying them is dear. 63. A pupil qualified for self-knowledge and a dissentient person both regard something other than Self to be dear. A theosophist replies to them in such a manner as to enable the former to have a correct knowledge of Self but to the latter it is a curse. 64. He sa3's : — " That dear of yours will make, you cry.*' [In short, if both of you look upon son, wife^etc, as objects of affection and hold them dear,, their death will make you weep]. How-cati the same reply apply both to the pupil and bis opponent ? Because discrimination enables the former to see the defects present in his own view of" the dearness of son, [As set forth in the three following verses]. 65. Till a son is born to them, the parents are very caused by disease of tlie eye etc., a person says *'if the diseased organ could go I would be happy" ; therefore the mind is to be taken for Prana. Then again, as mind can neither remain in or depart from th3 body leaving Prana, that is another reason why mind is to be accepted as the meaning of Vital air. 20^ __, PANCBADASL miserable ; eveu after conception, the mother is liable to suffer from the pangs of abortion and child-birth. * 66. If the delivery be natural and free from mishaps, planetary influence makes the child sick and causes much anxiety to the parents. Subsequently when it grows up to youth, without profiting -by the instruction given from the fifth to the sixteenth year and turns out a stupid young man that is another source of uneasiness. Similarly after being intiated into the rites of the sacred thread, to continue in ignorance of self, as to remain unmarried after having learnt the Shastras are all sources of grief to them. 67. Then again, after having settled in marriage life to turn into the paths of immorality and vice causes much uneasiness, likewise does his poverty. On the other hand, if he grows rich and dies, the parents suffer intensely, so that actually there is no end of their sufferings [commencing Avith gestation till the period of his death]. 68. [What has been said in respect to son, applies equally to wife, riches and the rest. They are faulty too, so that the pupil] abandons all affection for them and knowing to a certainty his individual Self to be the seat of supreme affection is ever and anon engaged in discovering him, 69. [So far then applies to the pupil. Now in regard to his adversary, the theosophist's reply that " your dear will make you cry" is thus' being fully set forth]. A dissentient person fond of dispute never abandons the view or side he takes from his animosity to a knower of Self. Such a one either inherits hell or is made to pass through successive re-births in the several grades of animal existence, experiencing grief at the separation of the] female partner by death, and getting what it had no liking for. Hence the above a^s^Yer " your dear will make you cry'' is virtually a curse : • PANCHADASI. 295 70. [For]. a knower of Brahma is Brahma, * therefore is he Iswara ; and what escapes his lips must verily come to pass, so that dissenter surely suffers from the curse of the' theosophist. * A theosophist is Brahma, because the S7'uti says ''A knower of Brahma is Brahma," and for his own experience of oneness with I^ He is Iswara or Lord ; because excepting Brahma there is no other Iswara. Or, as Iswara the predicated intelligence of Maya for the knowledge of his identity with all selves is their collective aggrega- ' te and free ; so in a theosophist for a similar knowledge of hi.g identity with all selves he is their collective aggregate and free ; and like the. discovery of uncovered Brahma to Iswara, the predica- ted intelligence of Maya, in the form of his own self, it happens to a theosophist too. Thus then for a similar identity of quality also, a knower of Brahma is Iswara. For example, a* certain king and his queen had two sons, of whom the eldest inherited the whole state and ascended the throne, the youngest for his stupidity had to turn into a servant. Now between the brothers the difference in condition was extreme ; subsequently the youngest took the injustice done to him to heart, and wanted to share the ancestral property equally ; justice was on his side, and he recovered what was due to him, and was duly installed. In the same way, of the father Brahma and mother Maya two sons are born called Jiva and Iswara ; of them the eldest Iswara inherited the father's wealth in the form of * being,' * intelligence' and ' bliss' ; and the mother's, in the shape of omnipresence, omnipotence and universal control. The youngest, Jiva, was deprived of his inheritance from stupidity arising from want of discrimination, and was subjected to ex- perience happiness and misery as a result of works and worship : so that tlieir mutual difference is extreme. Subsequently ■when he attains the usual means of self-knowledge (discrimination etc.,) speaks to Iswara thus ;— '' I am Iswara. Thou hast been enjoy- ing the hidden treasure of blissfulness of our common Father, and after dividing the maternal property turnest me into a beggar asking 206 PANCHADASI. . 71. One who worships the witnes.^ing- Intelligence, knowing- that to be his dearest self, never experiences any pain ; as happens to men balding wife, son, and temporal enjoy- ments dear, when they die or disappear. 72. For his being the subject of supreme affection Self is supremely blissful, and it is but proper so to rep^ard him." As in the Taiterya and Brihadaranyahct Upanishads : — "From the happiness felt by the emperor of the universe to that pertaining to the position of Hiranyagarva, there is commensurate increase of happiness in the porportiou as affection is present." 73. But it may be objected, • if like knowledge, Self be naturally blissful, then as in all modifications of the intellect, intelligence is said to be present, there should likewise be blissfulness. 74. The reply is : — That is not possible. Because, a lamp is a form both of li^ht and heat, but its light only pervades a room ; like it, intelligence only is manifested and not blissfulness. 75. Just as the presence of smell, form, taste and touch in the same substance is recognised by the senses — one only by each — smell by means of the nose ; form, eye ; taste, tongue ; and touch, skin ; so of the two — intelligence and bliss — intelli- gence alone is manifested. me ^' To give all this to thee," and pointing the s.anctioned works which I am to perform and the prohibited works which I am not to perform, thus veritably reducing me to the position of a servant so far as obedience to the Vedas is concerned ; but now by the help of Guru, I will sn&tch from thee, the present fund of blissfulness, inasmuch ns I have done away with our associate-created-difference of visibility and invisibility etc., and joined intelligence with intelligence for they are one." In this manner does a theosopliist become Brahma. FANCHADASL 297 7t). If it; be alleged, Intelligence and bliss are not separate and distinct, but smell, form, etc., are mutually distinct ; then the question is, whether that non-distinction o f Intelligence and bliss exists in the witness ( Self ), or else- where — in the modifications of associate ? [This is for the dissenter to answer]. 77. If the first view be admitted, then look at the identity of smell etc.; in the same flower too. And if you hold smell, form, taste and touch are distinct (for the presence of distinction in the several senses through which they are cognized), you should likewise admit a distinction between Intelligence and bliss, for a difference in the modification of the intellect caused by the active and good qualities of the mind. 78. When as a result of meritorious work, the mind has assumed the modification of good quality, a person then discovers intelligence and bliss are identical ; because the modification of good quality is pure and faultless (transparent). But the modification of active quality is impure, and that is why the part representing bliss remains covered and hidden as if under a sheath. 79. Just as a sour fruit eaten with, salt has its acidity covered, so icom the modification of active, quality blissfulness is covered.* * Just as in bewilderment or confusion of the mind, subjects situated near and visible are not discovered, so from its active modi fication, the mind fails to take cognition of felicity. Or for his being the su^yject of excessive lore, the felicity of Self, manifested always, is only ordinary ; but when it is reflected in the modifico- tion of the mental function, then it is intensified. Just as a looking glass receives the reflection of a person but does not give ft faithful image, so are the modifications produced from the active 88 293 PAJS'CHADASL 80. If it be asked, even admitting the supreme blissfulu«33 of Self to be due to excessive love for him, without mental restraint (Yoga) what would be the result ? [No emancipation would result from the knowledge; that' blissfulness of Self is owing to excessive affection which all individuals have for him ; and that he is quite distinct from son, wife, physical body, and the ether four sheaths ; or as they are otherwise called, things 'dear,' 'worthless' and 'hateful' Such discrimination is no8 f cou^h, something more is needed and that is 'visible know- ledge' of Self. Such is the purport of the contention which his antagonist asks the Sidhanti to solve]. 81. [And he replies] — I say the same result follows discrimination of Self as is produced from Yoga. Visible know- ledge follow^s equally in the former as in the latter. [To be more explicit, mental restraint has already been pointed oub in the preceediug section to be the means for the rising of knowledge, so ihe present consideration of Self — primary secondary and unreal — and discriminating him from the five aheaths foodful and the rest, is alike productive of gnosis]. 82. Of the 111 (Yoga and discrimioation) as a source of knowledge where is the authority ? The Qita says " Whatever position a person attains to from the discrimination of Self from not-self, is equally attained by the Yogi.** [So that the result is equal in both. 83. To some qualified persons practice of Yoga is diffi- cult ; to others again, discrimination of Self from not-self is and dark qualities capable of receiving the reflection of iutelligencft only and not blissa, for which it is not discovered. Like the removal of acidity from an unripe and sour mango by means of salt, the felicity naturally present in Self is removed by the modifications of the mental functioa stirred up by activity and iguoranc*. PANCHApASl. 299 impossible; knowing this, Sree Kr:'?hna pointed out these two separate patiss for the acqivis'^i ' knowledge. 84. Thus then, as th<^ (? " equality of result following the practice of meiua tid d'scrimination of Self, how can ye dissenter hcl ] be supprior ? Then again, so far as desire and hate are concerned, neither a Yogi nor a person of discrimination is subject to them, 85. One who knows Self to be very dear, has no more desire for temporal enjoyment, hence he has no ardent desire ; and as he has no enemy, he has no hate in him. 86. If you contend, discriminate persons are seen to express their hate ; the reply is, it holds equally true with a Yogi. In short, whatever causes pain to the body etc., from the sting of a scorpion to the injury caused by tigers and other wild animals are equally objects of hate both in a Yogi as well as a man of discrimination. And if during such conduct, you cease to recognise the discrimination of the latter, I may as well cease to call the former a Yogi. 87. If you say, that inasmuch as a person of discrimina- tion sees the objective world, which a Yogi does not, therefore is the latter superior. The reply is, in ordinary practice this inaterial world is equally dealt with by both. If you say, there is no cognition of phenomena in Yoga ; it holds equally true when the person is in his discriminating mood. 88. And that imperception of phenomena will be spoken ©f, in the following section. It is faultless. 89. One who experiences in his person the blissfulness of Self, and takes no need of this vast material expanse, in short .sees them not, if such a theosophist, be your Yogi, may you be content, and grow in years. 90. [The purport of the work is thus briefly declared]. Atmananda forms the second chapter of the treatise 300 PANCHADASL Drahmananda containing five chapters. It is written for the benefit of qualified persons of dull intellect! ; and it treats on the natural blissfulness of each individual self situated most intrinsically. SECTION XIII. (c) Adwaitananda or the felicity of non-duality. [In the firsfc chapter (corresponding to Sect. XI) felicity has, been declared to be threefold, viz., that proceeding from the cogidtiou of Brahma, self-knowledge, and temporal enjoyment ; to them has been added in the proceeding treatise another variety, to wit, self-happiness {Atmananda) : to prevent any misapprehension as to its antagonism to the first three forms;, the author thus opens the present work ]: — What has already been spoken of as felicity proceeding from (Yoga) mental restraint (Yogananda) is no other but self-happiness. [Just as happiness derived from the cognition of Brahma is due to the practice of Yoga, for which it is called Yogananda ; and for its being unassociated, self-happiness (nijananda) ; so with a view of declaring the desirability of koowing the felicity of Brahma by a separate consideration of the three forms of Self — secondary, unreal and primary — the word 'Atmanandahiisheenm3.de use of]. If it be asked, how can self-happiness which is material be identical with the felicity of Brahma which is devoid of duality (secondless) ? Listen to what follows. 2. Says the Taiterya Upainshad : — ''From ether to the physical body, all this vast material expanse has been produced from self-happiness, and nothing else ; therefore it is secondles? and identical with Brahma. ** 3. " This material universe has been produced from happiness, is seated in, and merges into it."* Therefore thei^e * Sexual intercourse is the source of animal life and as its gratification is attended with felicity, it can easily be understood 302 FANCHADASI. can be no contention as to its primal cause beini^ Self, and not happiness. Ifanyoae be so inclined as to maintain a distinction between happiness and the objective world ; the reply is, as the universe is its product, it Ccannot be distinct from happiness ; for the resulting product is never distinct fiDin its cause, as jar from earth. 4. If it be alleged, jar is the product of the potter and they are distinct, so that the above rule does not hold true ; the reply is, there are two varieties of causes, instrumental and material; of which the material is non-different from its product. Therefore like earth the material cause (not potter the instrumental cause) of jar, this self-happiness {atma- nanda) is the material (not instrumental) cause of the objective world ; for which, they are not distinct from one another. 5. Why is potter not the material cause of jar ? Because he is neither the resting place nor the site of its destruction ; inshort, prior to its production and after it is destroyed, a jar is present in clay only, requiring the aid of a potter with his wheel and turning rod to give form and shape. Since therefore that clay or earth is its resting place, it is said to be the mate- rial cause. And like that earth, happiness is the material cause of the universe. As in the Sruti, "These elements have all derived their origin from happiness.** why happiness is said to be the mainspring of phenomena. Death resembles profound sleep, which too, is full of happiness ; therefore ^e find in the text happiness to be the cause of phenomena ; they are seated in it, because everywhere the one predominating idea is how to be happy. Accumulation of wealth, possession of land, pro- perty, wife, cattle, son etc., are all so many means for it according to popular idea ; in death we merge into sleep — a typica condition ©f happiuess. PJNCBADASL SOS 6. This material cause is of three difFereut forms viz; — (1) Altered condilion without change of form and state; (2) Altered coiiditioQ with change of form and state ; and (3) Com- bination of the units of material cause producing different results ( Aramhhaha ).* In respect to substances without form, the second and third do not apply. 7. The Yaisheshikas and others who support the] doctrine of arumhha admit other causes than those which produce results as the source from which they are produced : because yarn is seen to produce cloth. Yerily yarn is quite distinct from cloth, its product ; and their modifications and uses are different ; no thread can be worn, but cloth is. 8. When a substance is chanoed from its former condition into a different form it is called Parlnama, as curdled milk, jar, and gold respectively, in which their original form and condition are changed. 9. When there is no change of its former condition but * When from the relation or connection of the units or parts of the material cause a substance is produced differing in form, then it is called arambha ; as from the combination of atoms and either half of jar the result is jar. Altered condition of the material cause is parmama as curd is of milk. It will at once be apparent that these indications can only apply to substances which have form and shape, and not elsewhere, where form and shape are wanting ; because both in regard to relation, and altered condition, on which arambha and iKirianama depend, parts, features or form is necessary. Felicity has neither parts, features, nor form, hence it is quite possible to regard it as the material cause of the universe of the first variety or Vivartta ; a trite instance of which is the snake in rope. Here the rope is not transformed into snake, but a subs- tance (snake) extremely opposed to the site (rope) and an altered condition of it, is projected on it. Similarly the blue of ether (blue sky) and its convexity are illustrations of Vivartta. 304 PAKCHADASI. a sub!?t.ince is perceived in a different form it is Vivartta, a« the illusion of snake in rope. And it appears equally to form- less substances ; as for instance, to ether which has no form, yet perceived blue, resembling a frying pan in appearance. 10. Therefore it is fit to believe that the objective world is but a Vivartta of blissfulness ; and the force of Maya is the potent cause for such a belief, like things created in a mao^ic performance by the use of chemical re-agents, spells, and charms. 11. But force is not distinct from matter — the atoms of which a body is composed — hence for this absence of distinc- tion as a separate entity, it is unreal. For example, the con- suming force of fire is not distinct from fire ; nor can it be said, that they are indentical ; for the consuming force is seen afe times from the action of chemical re-agents etc., to be in abey- ance, and not manifested. If there be no force on what is the obstacle to act ? That is to say, fire which is distinctly seen, cannot possibly have any obstruction, so that if a sepa- rate force distinct from fire be not admitted, that obstruction, will have no subject — which is objectionable. Therefore the recognition of a distinct force as the subject of obstruction, separate from the body having that force, is necessary. 12. Force is inferrible from action ; so that when in spite of the cause being present, no action results, it is called obstruction. For instance, when a blazing fire does not burn, Mantras or sacred formulaB pronounced at the time, are said to be the cause of obstruction. 13. The nature of Maya is illustrated by referring to the text of the Shvetashvataroimnishad : — " A Sage by rigid abs- traction and contemplation cognises Self to be no other than Brahma. He is naturally self-illuminated but the two force. ^ven if after having discharged what was proper to be done, desire of popular favor makes me conform to the practices enjoined Y.^-th^ Shastras what harm can they do me ? 56. Let the body be engaged in worshipping Devas, in bathing, cleanliness, and begging, and the organ of speech in recanting the mystic Om or in the study of the Vedanta ; 57. No matter, whether my intellect be employed in meditating Vishnu or merging into the felicity of Brahma, as "I am the witnessing intelligence" I do nothing nor make others do. 58. A theosophist satisfied with the successful accom- plishment of what was proper to be done, and again satisfied with the attainment of what was proper to have, constantly reflects in his mind in the following wise : — 59. I have visible cognitiou of the eternal self therefore I am blessed and blessed. The supreme felicity of Brahma is plainly manifested to me, therefore I am blessed and blessed. 60. Miseries of earth life touch me not, therefore I am blessed. I am successful in having attained my end. The darkness of ignorance has left me, therefore I am blessed and blessed. 61. I have nothing proper left to be done, therefore I am blessed. I have attained the attainable, therefore I am blessed. 62. Verily I am blessed, I am blessed, my satisfaction is incomparable. I am blessed and blessed and twice more blessed. 334 PANGHADASI. 63. My virtue is excellent, excellent— as it has been bearing many fruits,— and for acquiring that virtue again excellent — lam superior to all. 6i. Brahmananda contains five chapters of which the present is the fourth ; till the felicity produced from self- knowledge has arisen, it is necessary to practise 'hearing/ 'consideration,' and 'profound contemplation.' f^ ^ c- PANGHADASL r85 SECTION XV. Vishayananda or Material Happiness. The present treatise has for its subject the ascertainment of material happiv^<^s^as a part of the felicity of Brahma. What is it like ? * It i^ ^he means by which Brahmaic felicity is known. On this point the Sruti says : — 2. "What is Impartite and essentially one is Brahma that is supreme blissfulness. Other creatures experience a trace only of this Brahmaic felicity." 3. From a difference in its qualities (good, active and dark), modification of the mental function assumes three different forms, to wit : tranquil, active and ignorant. Of them, indifference to, or utter disregard of enjoyment, tranquility of mind or resignation, and generosity or uprightness etc., come under the tranquil modification. 4. Desire and covetousness are the active, as folly and fear are the modifications of ignorance. 5. All these modifications receive the reflection of intelli- gence from Brahma. Moreover in the tranquil modification besides that reflex intelligence, the bHssfulness of Brahma is likewise reflected. * Just as the reflected face in mirror is a proper and adequate means to know the character or features of the face proper situated on the neck, so the mental perception of reflected felicity of Brahma i. e., Vishayananda is an adequate means for the cognition of the Brahmaic felicity manifest in the form of /being' 'intelligence' and 'bliss.' 336 PANGHADASl. 6. As in the Sruti : — "The Supreme Self for filling each body with his image came to be reflected." "Like the sun etc." Now this comparison of Vyas is intended to express the same cause which precludes Jiva from being a part of Brahma, [for It is impartite], reduces him to the condition of tha^ sun'p reflection in water. '^'\iW'^F"^ *y^' ^^ 7. "That one Universal Self reside^l|pg5ib5i^ '^11 animated bein2:s, but like the reflection sfTncroiirSa a tanjr and jar full of water, He is manifested inj|^gj^r«i (^s;j^a) and manifold forms (Jiva) " [from a relatSn of- associates. J' 8. It may be objected that as Brahma is Impartite, therefore to say that in the modifications of the good quality otherwise called 'tranquil,' both intelligence and bliss are manifested ; while intelligence is only discovered in the active and dark thus seeking to create a distinction is unsound. To remove such an apprehension the example of moon has been adduced : — Just as the moon reflected in impure and dirty water is dimly seen, and in pure water clearly visible ; so is Brahma manifested in two forms [intelligence and bliss and intelligence only] according to difl'erent modifications. 9. In the active and ignorant modifications, for the pre- sence of impurity, the blissful portion meets with an impedi- ment ; and for a little purity, the portion of Intelligence only is reflected. 10. Just as heat of fire is imparted even to pure water but not light, so in the modifications active and ignorant, intelligence alone is disclosed. 11. Just as in wood, both heat and light [of fire] are developed, so in the modification tranquil of the good quality both bliss and intelligence are developed. 12. How is this regulated ? Depending on the nature of substances the above rule has been ascertained to be equal both in the simile and the thing elucidated in it. The PANCHADASL 337 proof ? According to personal experience, the regulator is to be made out. 13. In the active and ignorant modifications, no experi- ence of happiness is to be found ; in the tranquil variety, some of its modifications are seen to have more, and otters less happiness. 14. In desire for house, land, etc., for that desire a product of the active quality of the mind — being a modifica- tion of the active variety, there can be no happiness. 15. Whether or not temporal enjoyments are productive of happiness, the very doubt is a^ productive source of pain ; and if it be unproductive of happiness, its want of success increases the pain ; and when that happiness meets with an impediment it excites anger. 16. If the impediment be of such a nature that it is inca- pable of being removed, there follows disappointment or dejec- tion; which again, as a product of the dark quality, as also anger etc., brings forth intense pain, and all hopes of happiness are dissipated. 17. Acquisition of a desired object produces delight a modification of the tranquil variety— and exceeding happiness is the result ; but in connection with the topic of acquisition, there follows little happiness only. 18-19. Indifference to, or utter disregard of material enjoyment is the cause of exceeding happiness, as has already been mentioned in the last section. Similarly happiness experienced from resignation and generosity, after the destruc- tion of anger and covetousness, is due to the reflection of Brahmaic felicity. Regarding modifications of the mental function directed inwards, the blissfulness of Brahma is clearly reflected. 20-21. 'Being,' intelligence' and 'bliss' belongs to the nature of Brahma; of which 'being' alone is revealed in 43 338 PANCHADASI. inanimate objects clay, stone etc., and not the other two, [intelligence and bliss]. In the active and ignorant modifica- tions of the mental function 'being' and 'intelligence' both; and in the tranquil 'being/ 'intelligence,' and 'bliss' all the three are disclosed. In this way is mixed Brahma [Brahma with this vast material expanse] spoken of. 22. The unmixed Brahma is to be known only by means of knowledge and mental restraint (Yoga) ; both of which have already been dwelt upon. Yoga, has been treated in Sec. XI. and knowledge in the two following Sections. 23. 'Non-being' 'insentiency/ and 'pain' are the three characteristic forms of Mdyd ; of them non-being relates to things which exist not, as man's horn ; ether flowers ; and insentiency to inanimate objects wood, stone etc 24. In the active and ignorant modifications of the mental function there is pain or miser3^ In this manner, is matter manifested everywhere. For an absence of distinction between Brahma and this vast material expanse in the tranquil modification the phrase "mixed Brahma'' has been made use of to express this mixed condition. 25. This being the nature of Brahma and Maya (matter), any qualified person (but with intellect dull) desirous of contemplating Brahma should follow the method here pointed out, — should abandon the non-existing part expressed by the word " man's horn," and meditate on the remaining Brahma ever and always without intermis- sion. 26. In stone and wood etc., name and form both are to be abandoned ; only 'being' is to be thought of. In the active and ignorant modifications after abandoning pain, 'being' and 'intelligence' are to be meditated upon. 27. In the same manner 'being,' 'intelligence' and 'bliss' all three are to be mentally dwelt upon in the modification PANGHADASI. 33^ of the tranquil variety. Aud these three varieties of medita- tion are consecutively inferior, middle and superior. 28. Even meditating on " mixed Brahma" is the best for persons of dull intellect, [for they are incapable of fixing their intellect on the Impersonal method of contem- plation] ; and this proposition of the Vedanta has been spoken of in the present treatise. 29. When the above meditation of the mixed or Personal form of Brahma has gradually produced indifference to worldly enjoyments, and hushed the energy of the modifications of the mental function, then is the individual qualified to medi- tate on the impression of happiness which is the best of the three aforesaid varieties. These then are the four sorts of meditation. 30. If it be asked whether this resting of the mental function on "impressional felicity'' {vasanananda) is contem- plation ? It is not. For the presence of both contemplation and concentration or mental restraint, it is not contemplation. What is it then ? Verily it is Self-knowledge {Brahma Vidya). When contemplation produces mental concentration, then is knowledge confirmed. 31. When knowledge of Brahma is confirmed, 'being,' 'intelligence' and 'bliss' are manifested in the form of One Im- partite, and distinction is then done away with ; because the associates which are to create distinction have either been restricted or removed. 32. And those difference-creating-associates are the tranquil, active and ignorant modifications, as also external objects — stone wood etc. Concentration of the mind aud dis- crimination removes them. 33. There is no distinction of knower, knowledge and the object to be known, when Brahma has been discovered as the self-manifested, secondless and unassociated Keality, 340 PANGBADASI. 34*. The work Brahmananda contains five chapters, of which the present (the last) speaks of temporal happiness. Make your entrance into the felicity of Brahma through this door. 35. For this Brahmaic felicity, let Siva non-distinct from Vishnu, be always propitous to those who with mind pure aod faultless take protection of him ; and save them from the ever recurring phases of birth and death, in this nethtr sphere of existence. FINIS. INDEX. Abodes, the fourteen, 7 Abstinence, 136, 137 " Accumulated works/' 327 Achhitifarachana, 128, 129 Actions, 172 Active quality, the, 5 AdJiistana, 314 Agent, the, 185, 247 Ajan Bevatas, 330 A ham, 161 AhanJcnra, 131 Air, properties of the, 33, 34 Aitareya Upanishad, 154, 211, 286 Affection, difference from desire, 282 , proportion of, 285 , varieties of, 282 Amritabindu Upaniskad, 163, 240 Analyses, inferential and differential, [182 AnnamayaJcosha, 9 Anandamay akosha, 9 Anatmagoehara, 155 Antaryami Brahaman, 107 Antagonistic idea, 165 , means of prevention, [of, 169 AntaJcaran, 5 Anvaya, 9, 52 Apana, 6 AramhTiali, 113, 303 • •, analysis of, 315 Arambhavad, 114 Asaf, 3 Astral body, the, 5, 66 Atma, 3. 2i2, 235, 326 Oita, 244 — — , diseases of, 326 t^—- ,non-identity with the sheaths, [ of, 42 — — , proofs of, 42 — — , synonymous with self, 73 Atmagochara, 155 Avacheda vada, 205 Avidya, 4, 64, 209 , origin of, 4 Avijnapratkshya, 4 Bajsaneya Upanishad, 48, 262 Bartik-kara, 223 Bashista, on Mayaic force, 305, 306. 307 Bhaqhat Oita, texts from the, 15, 30, 36 57, 108, 133, 166, 169, 176, 229, 241, [ 272, 299, 318, 327 Bhatta, 70, 71 « Bhuma," 317 Blissful sheath, the, 86, 89, 263 Bodies, varieties of, 191 , diseases of, 191 •, illusory attribution of. '' Bondaa;e," 246 BoodU, 5, 26, 40, 94, 203, 210 Brahma's day night, 112, 230 •egg, 35 187 Brahmabhyas, 34 Brahma, as truth and , knowledge etc., 1 16 , indication of, 253 --. ordinary of, 322 -, means of ascertaining, 165 -, mixed, 338 -, perception of, 163, 164 -, Supreme the, 207 -, unmixed, 338 Brihadaranyah Upanishad, 93, 139, 187, [292, 296, 318, 32S CALAHnTY, 178 , means of destruction, 179 , affects not the wise 179 Canons, 136 Cause body, the, 303, 326 , forms of, 303 , material , varieties of, 302 *Than?e," 309 Charvaka, 76, 77, 78 Chhandogya Upanishad, 20, 49, 61, 153 191, t?53, 254, 310, 315, 317, 328 "Community of reference," 213 Cloud-ether, 103 Cognitional sheath, the, 104, 253, 262. [27i "Concealment," 67 Conceit, changed condition of, 186 Consciousness, current of, 52 , states of, 2 Conditions three, the, 189 Conscious meditation, 136 'Consideration,' 332 Contemplation, 136, 169 Creation, external, 51 , internal, 51 , Iswar's 49, 116, 119, 110 , Jiva's, 50, 119, 140 , varieties of, 50 Delivered iv life, 195 Demerit, production of, 177 Demonstrator, 154 Desire. 282 INDEX, Desire, in a tlieosophist, 177, 178 . , absence of, 329 —— — , cessation of, 184 , of deliverance, 196 want of potency in, 178 , , :-., '0^173,176 . ., objects of, 290 Devotional exercise, 166 DJiarana, 136 DTiyana 136 Discrimination, 68, 196 . of self, 188 Disregard of 'bings, 196 Distraction, 198, Dreamnig state the, 9 Dreams, canse of, 278 Duality, 251, 55, , abandonment of, 32 , no bar, 223 Dullness, 119, 10 ' * Edam," 20 «« , Ebam^ Adtvaitiam,'^ 20 Egoism, 82, 206, 246. 247, 272 Elements, the, 5, 17 -, derivation of, 5 — , properties of, 17 Emancipated, the, 188 Emancipation, 81, 242, 266 , cause of, 275 , bow produced ? 298 Enjoyer, the, 189, 190, 283 Enjoyments, 189, 293 Envelopment, 68, 146 Error, 149, 150 Etber, 25 , origin of, 31 Evolution, doctrine of, 17, 20, 306, 307, [318 , analysis of, 27, 28, 29, 30, 31 Faith, 223, 282 , want of, 227 Fears, cessation of, 251 Felicity, Brabmaic, 268 , irapvessional, 268, 339 , material, 268 ■ , varieties of, 252 Foodful sac, tbe, 39 Food, varieties of, 48, 49 Forbearance, 59, 136 Force, 27 , not distinct from matter, 304, [ 305, 306 Fi-ailty, 178 Frnctescent works, the, 174, 176. 177 ■ Iswar's inability to [ control, 177, 327 Fructescent works, not opposed to self- [ knowledge, 180 varieties of, 177 " Gandkarbas" 329 Good quality, the, 19 GrooS body, tbe, 66 Gnosis, 185, 193 '' Gounibritti " 288 Happiness, 290 ^ from self-knowledge, 326 — , indication of, 291 in sleep, theory of, 259 , means of, 251 _, scale of, 329, 330 , varieties of, 325 " Hearing," 14, 164, 165, 332 Hiranyagarbba, 6, 63 116, 307, 330 is Iswar, 95 , nature of, 117 « I AM," 141, 142 " I am I," 161 " I am Brahma," 60, 161 Ignorance, 68, 102, 146, 147, 148 , distinction from intelligence, , synonymes of, ■ , unreality of, Ignorant, indication of the, 183 Ulusion, 12, 81, 67, 69, 85, 97, 100, 220 , destruction of, 215 , sorts of, 220, 311 sources of, 120 Illusory attribution, 70, 246 Impartite, the, 57, 103, 158, 335 Impediment, 4 Incompatibility, 65 Indication, 158 , abandoning a part of, 156 , force of, 291 . . — , Indicative 156 , Inclusive, Indifference, 136, 137 Individual self, 294 = , sixth condion of, 196 Instrument, the, 186 Intellect, 67, 186, 248 Intelligence, 2, 85 , individual, the, 66, 67 'is bliss, 296, 297 Brahma, 60 • eternal, 129 self, 3 — , Brabmaic, 205 , — , raanifestibility of, 296 , uniform the, 67, 208 ■ — , Purans the, on, 217 INDEX. Intelligence, witnessing, the, 247, 248 Internal knower, the, 63, 104 -, reality of, 217 organ, the^ 5, 18 , derivation of, 5 -, maladies of, 252 " In the end, » 37 Iswara, 6, 47 , associate of, 45, 103 , body of, 107 , constitution of, 102 , creatorship of, 47 , definition of, 108 , why unseen ? 107 JiVA, 46, 48, 284 — — , and lawara, associates of, 209 , constitution of, 102 , creation of, 50 , 's'differeuce from Iswara, 103 Kaivalya Sruti, the, 261, 265 Kalpa, 96 Sutra, 225 Kanad,36 Kapila, 27, 92 Karmaic law, prevention of, 15 Khandan Sri Harsa's, 21, 101 Kathoyanishad, 243 Knower, the. 253 Knowledge, 254 , effect of, 164, 182 , invisible, 64, 148, 149, 182, 222 . , means of. Kufasta, 66 of Brahma, 64 — , knowledge, 206 -, reality of, 223 -, varieties of, 154, 155, 182 -, visible, 148, 149, 155, 263 110 Lawful actions, Liberation, 65 Liberated in life, the, 33 Life soul, the, 5, 64 sac, the, 40 Madhyamika Buddhists, 22 , doctrine of, 84, 85 Mahakas, 66 Mahatatwa, 92 Mandukya Upanishad, 41, 165, 264 Manamayakosh, 8 Manas, 5, 40 Matter, 27 , synonynies of, 5, 26 Maya,definitiou of, 92, 139 ^ , difference from Prakriti, 5 Maj a difference from, Parabiahma, 26 , force of, 385 , nature of, 304 — — , Sruti the, on, 99 , unreality of, 34, 308 , why unthinkable ? 503 Meditation, 14 Mental restraint, 325 sac, the, 253, 262 sovereignty, 57 how removeable ? 57, 58 tranquility, 59 — , destruction of, 184 Metempsychosis, 275 Mimansa, the, 223 Mind, the, 18, 19 , character of, 169, 272 , earnestness of, 275 is not self, 74, 81, 82 , modifications of, 197 " tranquil, " 276 , varieties of, 275 , Vasbista on the, 169 Misapprehension, 74 Misery, varieties of 255, 326 Mistake, sorts of 220 Mukhya SamanadJiikarana, 212 Mundaka Upanishad, 49 '* Mutual Illusion," 67 "• Illusory Attribution,' Mulaprakriti, 27 115 NIDIDHYASANA, 14, 36. 195 JSirvikalpa Samadhi, 14, 239 Niskai'ma Siddhi, 213 " Non being," doctrine of, 22, 23, 24, 25 « Not that," 161 Nrisimha Tapani, 97 Ntfaya Shastra, the, 170 -, on causes, 37 Obstacle or impediment, 4 , cause of, 4 , varieties of, 228 ''Om," 58, 198,241 , worship of, 243 , result of, 243 "One secondless," etc., 20 -, Existence, the, 25 Organs of action, the, 5, 18 , derivation of, 5 Pain, 134, 135 varieties of, 94 Parabrahma, the, 21, 22, 23, 25, 120 Impersonal, 305 — ,Personal, 505 — ,Reality of, 33 IV INDEX. Parinoma, 303, 313, 314 Passions and desires, 133 *' Passion," 282 Passivity, self-control, etc., 196 Pleasure, defects in, 173,174 Phenomena, causation of, 305 , reality and unreality in, 316, "Posture," 136 Prabhakar on Iswar, 165 Pradhana, 93 Prajapati, 330 Prajna, 5, 189 PraJcriti, 4, 91, 97, 305 .properties of, 4, 5 Pralaya, 53 and Mahapralaya, 112 .varieties of, 306 Praman chaitanya, 154 Pramata, 154 Prana, 6, 292, 293 , division of, 6 is not fself, 80 Pranayam, 136 Praty'ahar, 136 Pratyavijna, 154 Prior condition, 71, 130 *« Projection," 67, 68, 69, 116 Profound meditation is self-knowledge, [182 ' slumber, illustration of, 181 ■, knowledge present in, [182 , secondlessness of, 257 , absence of misery in. [257 ' illustration of, 259, 260 Purans, the, 33, 133, 188, 252, 286 Purush, 304 Purva mimansa, the^ 90 QUINTUPLICATION, 7 Real and Unreal, the 34, 85 Reflex intelligence, the, 186, 204, 205 • , distinction of, 194 , materiality of, 190 , theory of, 209 Religion cloud, the, 15 Restraint of action, 172 ——— — , immunity from, 172 Samana, 6 Sankaracharya, 14, 22, 205 Sankhja, 36, 91, 241.317 Saptanna Brahman, the, 48 Sat, 13, 17, 29, 32, 35 Satwa, rajas, and tamag^ 5, 11 Satiety, 196 Secondless, the, 255 Self-knowledge, cause of, 180 ■ , constitution of, 183 ■ , inclination for, 246 , attributes of, 44, 45 as intelligence, 41 , knowledge, 41, 43 , disputes against, 216 , difiference from I of, 72, 73 , discrimination of, 209 , Digambar on, 87, 88 , happiness of, 4 , knowledge of, 74 , love of, 3, 282, 283, 292 , nature of, 3 , Nyayayika on, , Patanjali on, 93 , Prabbakar's view of, 88 , Primary, 288 , Reality of, 249 , secondary 258 , Superiority of, 251 , Supreme, the, 13, 44, 101 • , Tarkika on, ', how to be grasped ? 249 , unreal, 183 Senses, derivation of the, 5 , organs of, 17 , functions of the, 18 Shariraka Sutras, the, 165, 181 Sheaths five, the, 8 Shvethashvataropanishad, 46 Sleep, presence of felicity in, 264, 265, [266 , force of, 322 Smriti, 24, 166, 168, 252 Son, superiority to self of, 287 Sruti the, 99, 30, 54, 84, 92, 83, 95, 96, 98, 102, 104, 106, 110, 166, 176, 196 211, 217, 218, 221, 286, 287, 292, 302, [ 317, 330 , on desire, 135 on self-knowledge, 252, 275 Sunyavadins, the, 75, 78 Superimposition, 74 Sureswaracharya, 205 Tadatmadhys, 74 sambandha, 63 Taijas, 6, 89 Taittirya Upanishad, 39, 47, 153, 296, [296, 301, 328 Tamas 5 Tarkika on causes, 74, 75 "Tenth, the," 145, 159, 194 " That art thou," 11, 61, 156, 158, 159 " That Devadatta is this," 12, 156 ** ," Indication of, 12 INDMX, *' Thou," signification of, 3, 159 Theosophist and Brahma, non-diflfernce [ of, 59, 295 , definition of, 234 ' — , desire of enjoyment in the, [176 — , destruction of the fructecs- [ cent in the, 195 , difference in conditions of, [327 , difierent from a doer of [works 198 , emancipation of, 328 — — — , firm knowledge of, 236 , influence of the fructescent, [ in, 228 - , meditation optional with, [235 , nature of, 184 ■ , practice of the, 199 — — — , reflection of intelligence, [in, 201, 331, 332, 333 , result of, 231 , superiority of, 329 *' This one etc.," 187 " This self is Brahma," 62 Thread soul, the, 63, 330 *• Things conformable 290," , varieties of, 291 Udana, 6 Udgita Brahmana^ 193 " Undemonstrable and unborn, " 163 Unconscious meditation, 57, 59 ,means of, 59 • ,obstacles of, 59 Uniform intelligence, the, 161, 203 Universe, unreality of, the, 126, 127 Upadesha sahasri, the, 205, 207 Vadha samanadhikarana, 214 Vartik-kara, 51, 114 Vashyakar, 50 Vedanta, the, 23, 214, 217, 228 Vedas, the, 83, 86, 89, 164, 165, 223 Vikshepadhyas, 79, 53, 95 Virat, 53 Viswa, 9, 52 Vital sheath, the, 264 Vicharsagar, the, 210, 214 Vivarana, the, 208, 209, 213, 214 Vivarfta Icarana, 114, 304 Vrigu, 153 Vritti PrahhaJcar, 154 Waking conditon, the. 264, 265 Witness, the, 264 Witnessing intelligence, the, 44, 158, 193 Word, sense of, 157 288 Works, 39, 164 and worship, 224, 225, 226, 278 varieties of, 39 Worship, 118 of Brahma, 222 result of, 118, 246, 244 World the, on illusion of, 180 — — , reality of, destructive of [ knowledge, 180 Yajnavalkya, 136, 186, 187, 211, 280 Yateshtacharana, 56 Yoga, 166, 176, 273 Philosophy, the, 121 , as a source of knowledge, 298 untouchable, the, 22 Yogachar's doctrine of self, 83.