/?

/, ,//
,
664 4*+-
"1C

__

A HAND-BOOK
OF

HINDU PANTHEISM.

THE PANCHADASI
OF

SREEMUT VIDYARANYA SWAMI.

TRANSLATED WITH COPIOUS ANNOTATIONS

BY

NANDALAL DHOLE, L.M.S.,

Translator, "Vedantasara," Gfc.

SECOND EDITION.
IK TWO VOLUMES.

VOL. L

CALCUTTA :

HEERALAL DHOLE, MUSJID BARI STREET,

SOCIETY FOR THE RESUSCITATION OF INDIAN LITERATURE,

65/2, BEADON STREET.

1899.

[ All rights reserved. ]

 PRINTED BY H. C. DASS,

"Elysium Press" 6%\2, Beadon Street, Calcutta.

THE PANCHADASI.
 PREFACE.

FOR one so deservedly reputed, as the author of the~

PANCHADASI, which holds a high place in the realm of

Vedantic Philosophy, but proper, that a short notice
it is

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. Unfortunately the lives, that were
spent in thus enriching the Sanskrit, and opening up a
world of new ideas and new 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 principle 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 unosten
tatiously, with
very slender
means, barely enough to
satisfy the simple wants of the flesh (already reduced
to starvation limits) without that artificial halo, which
;

encircles the mushroom authors of the day : it will be

evident that the incident of such lives as theirs would
neither be interesting nor profitable. We had no press
that could puff in those days ; the art of printing was
yet in the womb of distant futurity ;
the renown of a

scholar was confined in the narrow circle of his nativity,

 2 PREFACE.

where a solitary student would be

found engaged in
receiving, and he in
imparting, instruction to them. His
pupils, gradually spread his fame and worth for, after ;

finishing their course, they turn into new pastures, and

set themselves up as professors. In this way, the learn
ed scholar draws pupils from remote places, who copy
their teachers manuscripts and writings, and, are taught
in them. Under circumstances so repressive and trying it
is a matter of congratulation that, what is yet left us, is

a standing monument, imperishable like time itself, and

undying With the paucity of materials for
like glory.

a suitable biography, so much of fiction has been trans

planted 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, Madhavarya, Madhvacharya, and Madha-

vamatya were the names by which Vidyarana Swami
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 Bukkka I, whose 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
circumstances and very highly respected. His father
was, as he himself speaks of him in his commentary on
Parasar s Law Book, Narayan of good renown," and
"

mother, Sreemutty. He had two more brothers, called

Sayan (the great Commentator of the Rig Veda)* and

*
Unfortunately some Oriental scholars confound him with hii
brother, the subject of this memoir. Both the brothers, Sayan
and Madhav, had their separate Commentaries on the Vedas.
H.D.
 PREFACE.

Somenath. They belonged to the Bharadwaj Gotra and

Bodhvayani Shakha of the Black Yajur Veda. He
wrote of which attest learning and
many works, all his
erudition. Next
Sankaracharya, to is
everywhere he
recognised as an authority on the doctrine of Non-du
ality. He wrote on
Medicine, Grammar, Astrology,
besides writing Commentaries on the Four Vedas known

by the name of Madhavaprokash\ Commentaries on

the Brahma Mimansa or Adhikaran Mala Commen ;

tary 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,
Ramanuja
and Sankar s views. Here also he has added his com

mentary for elucidating the text, and called Prakashika ;

Jwanmuktiviveka ;
Drigdrishvamveka and the gloss of
Aparokshyanuvutt. His Sarvadarshan Sangraha treats
of fifteen systems as follow
(i) Charvaka-darshna, :

(2) Buddha-darshana; (3) Arhata-darshna ; (4) Rama-

nuja-darshana ; (5) Puranprajna ; (6) Nakulis-pasupat ;

(7) Shaiva; (8) Pratyabhijna (9) Raseshavar

; ; (10)
Aulik; Akshapada; (12) Jaimini (13) Panini
(11) ; ;

(14) Sankhya; and (15) Patanjal. Among his minor

works are Jaiminya Naymala, Acharmadhava and
Sa n ka rdigbijaya .

It is neither
profitable nor interesting to enter
into details about the various anecdotes current about
Madhava s snpernatural gifts, For
instance, it is said,
that with a view of the
propitiating Gayatri Devi he had
collected several learned Brahmins from
various parts
of the
country, and on the auspicious occasion
regularly
commenced the
Gayatripurashcharana, but he was un
successful in
meeting her. This made him indifferent to
worldly enjoyments, and ultimately turned him into a re-
 PREFACE.

cluse. Then Gayatri 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 Later in life he settled himself in

actually fulfilled.
of which
the Sringeri Math founded by Sankaracharya
he became the reputed head. Here his last work Pancha
dasi was written, but as he did not live long to finish

it, the work was Guru Bharatitirtha Muni, who

left to his

wrote the latter nine books and thus completed the

fifteen books of which the Panchadasi is made.*
N. D.

short Biograph.cal
* And so it did happen that with this
of the Panchadasi
Sketch of the author, English translator
the

his tribute of Nature. He died in his 47* year on the I 4Ul

paid
all who knew
of March, 1887 at 5 -3O.A. M,, deeply regretted by
, . H. Dt
him.
 THE PANCHADASL

SECTION I.

SALUTATIONS be to my GURU SREE SHANKARANANDA 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 RealJ distinguish the
from the non-real objective world together with the elements J
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 cogni
tion of several objects is being cited here. We distinguish a
 2 PANCHADASI.

thing by its name, for instance a golden earring and a golden

bangle equally are derived from gold, the difference in their

shape determines their individuality.

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 ever
lasting intelligence, it is one with the Absolute. But this re

quires 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, (3)

dreaming, and (c) dreamless slumber. The first is defined
as that condition when consciousness takes hold of a subject
by the instrumentality of the senses. In the conciousness of
the wakeful state are floating sound, touch, make, taste and
smell ether, air, fire, water and earth (* .*.,) multiform sub
jects. What floats, is an object of cognition, subject, etc., and
that in which it floats is consciousness. The respective con
sciousnesses which enable us to cognise an object by touch,
sound, etc., may appear different and multiform, but such
difference and diversity 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 pre-

sentin 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
 P^NCHADASI. 3

and the same consciousness, and what appears to us different

sound quite distinct from touch, is due to the diversity of
viz.,

the objects. Therefore the consciousness present in the waking

condition is one, but the subject or object of such conscious

ness is several, and for this multiformness we are apt to
mistake the one and impartite consciousness as several, but if

we can shake off such difference-creating-a-mistake then

consciousness appears as one.
7. This intelligence is the Atma (Self) and for his being
the receptaclesupreme felicity, he is full of bliss. If
of

from extreme misery one is disgusted with his self, yet it can
not be said that self, is not an object of love, for no one
may be miserable, or that he may die on the
desires that he ;

contrary every one desires that he may live long, and that he
may enjoy happiness. This proves the self to be the centre
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 considera
tion 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 Twam (Thou) ; the

PARARRAHMA, Universal Spirit or Supreme Brahma as express

ed 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 io be full of bliss

it remains to be seen whether or not, happiness is manifested

If it is not manifested, then Self cannot be the seat of
always.
4 PANCHADASI.

supreme felicity ;
for unless an ojbect appear beautiful, it can
not excite our love ; moreover, even if it is manifested, Self
cannot be styled to be the seat of happiness, for
naturally
after having derived, happiness, there is no inclination for
finding out its cause, hence where is the possibility of attach
ing felicity to him ? And as after having tasted such supreme
and ineffable happiness, there is no more hankering left

for the gratification of worldly desires, therefore love for self

owes its origin.to no other second principle for which it is said,
the semblance of bliss attached to the Atma is both mani
fested 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

manifestibility of the supreme happiness of the Atma, though
always present, is now being declared. That which is eter
nally present, but which appears to be non-eternal is called
an impediment, or obstacle. In
this way, the supreme
felicity
of the Atma is from being blinded by the
ever present but

poison of worldly desires, such felicity appears to be imper

manent and ill defined, a result of what is called an
obstacle,
which prevents its manifestibility, though it is ever present.
14. 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 present
instance the cause of the obstacle which the mani
prevents
festibility of the supreme felicity of the Atma is Avidya which
has neither a beginning nor end and is indescribable.
This Avidya owes its origin to Prakriti. Prakriti\<s,
15.
the shadow of the
Supreme Brahma with the three attributes
 PANCHADASI, 5

of Satwa, Raja, and Tamas, it is subtle. It is of two kinds,

Mdya (Illusion) and Avidya (Ignorance.)

1 6. Though equally derived from Prakriti their constitu

tion differs; for Mdya is made of the pure Satwa. The reflec

tion of intelligence in Mdya after having subdued it, is called

the omniscient, Iswara (the Lord).

17. The reflection of intelligence in Avidya 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, etc. It is likewise
called the cause-body; and one having a conceit for this cause-

body is called Prdjna.

1 8. 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 of Prdjna and others.

19. [Prakriti] Matter has been shown to possess the

Satwa, Raja, Tamas, hence the elements
three properties,
which are derived from it, must also have them in common
for [the qualities of a cause-body are transmitted to its pro.
ducts.] 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 goodness of the five
collective totality of
elements is derived the internal organ (antakarana) which for
a difference of its formation is divided into Manas (Mind) and
Booddhi (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 anus, and earth the genitals.
6 PANCHADASI.

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) Apana 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-
isticts of the subtle body otherwise called Linga sharira.
Hence to determine it, the foregoing explanation concerning
the origin of ether, etc., was necessary.

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 subtle body being

identical in both, their actual difference consists in this : that

Tat/as is the distribute segregate, and Iswara 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. Iswara
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,
- -
- (xt* * T
*
7
ft
"T Vc \ I -T S f?
 PANCHADASI. 7

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 egg, and the fourteen abodes from
Bhur to Fatal etc., 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 pre forms] Taijas for its

sence in the distributive segregate of individual gross physical

body and for the conceit that he is a Deva, man, cow, horse,
etc., is designated Viswa.
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
re-births for similar enjoyment and suffering in proportion
to their merits and de-merits. Thus being hurled into con
tinual re-births, they are debarred from ever enjoying true
felicity.

30. As in the instance of an insect falling into a whirlpool,

pass from one whirlpool to another in an attempt to extricate
itself, 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

* "

From the said fractional combinations of the elements have

likewise been evolved, one .above the other, the several abodes

designated as Bhur, Bhuvar, Swar, Mahar, Janas, Tapas and

Satya and one below the other, the nether spheres, severally called
;

Atala, Vitala/Sutala, Rasatala, Talatala, Mahatala, and Patala,

together with Brahma s egg, the four physical (gross) bodies with
their adequate food-grains and drink." Vide DHOLE S Vedanta-
sara, p. 25.
8 PANCHADASI.

the whirlpool and deposited under the shade of a tree on the

river bank to enjoy happiness.
32. So these ignorant and unspiritually 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, etc.,

and attain to supreme felicity (* .<?.,) emancipation.

33. What They are the Annamaya,
are the five sheaths?

Pranamaya, Manomaya and Anandamaya. They cover the

Atma like a sheath, hence they are designated kosha (sheaths).
As the silk-worm after having w oven its sac becomes confined
r

and is subjected to much inconvenience, so these five-sheaths

cover the Atma, render him forgetful ef 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 body having within it the five
Astral

organs of action developed from the active Raja, together

with five vital airs constitute what is called the Life-sheath

(Pranamayakosfi).
35. The five organs of sense (eye, hearing, etc.,) the re

sulting 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

certitude (Booddhi) the five senses form the cognitional

sheath.

Ignorance (Avidya) which has been described as the

36.
cause-body has a particle of satwavic or good quality, which is
impure; this with its inherent tendency for delights, pleasures,
love and affection, etc., is termed the (Anandamayakosh)
Blissful sheath ;
in other words the Atma for his conceit in

each of these five sheaths receives a separate appellation,

that is to say in connection with food, foodful; life sheath,
vital ;
with knowledge, cognitional ;
and bliss, blissful.
 PANCHADASf. $

37. The Supreme A/ma is to be differentiated from the

five sheaths for which He has a predilection or conceit by the
methods of Anvaya and Vyatireka. If by the discriminating
powers of intelligence, one s own Alma be disintegrated or
separated and rendered distinct from the five sheaths, then is

discovered his condicion of everlasting intelligence and bliss,

consequently the condition of the finite as represented by th*

Jiva is annihilated and he merges into the indication o
Brahma, with which he is one.
38. In the dreaming state, consciousness belonging to
the gross physical body the of food
receptacle (hence
foodful) is absent, but the Atma is not wanting in manifestibi-

lity. He is present as a witness even here and such a con

dition is 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,
otherwise 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 plus
mind, we are so in rich 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^lull of intelligence, we
say we know nothing, here the literal condition of the Alma
continues as active as ever, it is only the mind that is cut off
from the influence of receiving the reflected which
intelligence
is its habitual wont. The Atma is a witness of what the mind
fails to perceive and such a condition is what meant by the
is

term just used,] while that other condition in which the active
manifestibility of the Alma continues in the absence of con
sciousness in the gross physical body [i. e,, the consciousness
of the gross body
disappears in spite of the presence of Self]
Js called Vyatireka or dissimilitude. these two methods
By
 10 PANCHADASI.

the A/ma 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, 77*2.,

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 A/ma is full of manifestibility and is

ever so, now in the dreamless slumbering condition, the sub

tle Astral body iswanting 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 the A/ma, the second to the body. As in
the first case, so here too, when with the absence of consci
ousness 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 Vyatireka.

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 Pranamaya, Mano-
maya and the Vijnanmaya sheaths are also quite distinct and
separate. For these sheaths are non-different from the Astral
body, from which they only in composition and quality,
differ

in the constituent elements of the Sa/wa, Raja and Tama

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 with the Spirit, its

Anvaya and Vyatrieka in the state of the profound meditation

(Samadhi) ,
for such a consideration the blissful 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

 PANCHADASI. n
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 saccharum
munja the tender and new fibres covered by the firmer covering
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 dissimilarity.

43. Now this non-duality of the individual Spirit and

the Supreme Brahma is indicated by the transcendental phrase
(Tat Twam Ast) That art thou. Here if the associates be
left out according to the canons of Rhetoric, of abandoning
a part, That refers to Parabrahma consciousness asso
ciated with illusion (Maya) while Thou refers to the indi
vidual consciousness associated with ignorance, if the asso

ciates, and ignorance, be abandoned, there

viz., illusion

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, Maya, abounding in
darkness (Tama Gund) and its instrumental cause or material
agent {(Maya) 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 sig
nification after the canons of Rhetoric of abandoning a part*

* the Vachaspatya as Indication

"
"

This term is defined in

abiding in one part of the expressed meaning, whilst another

 12 PANCHADASI.

of the indication, for the contradiction it inasmuch as

implies,
the same Illusion is characterised by the three different pro
perties 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 refers
adjective pronoun
to Devacjatta seen in past time and this refers to the present
time, but the
contending element in the indication with
if

reference time past and present conveyed by that and

to
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
associated with Illusion Parabrahma, and Thou conscious
ness associated with Ignorance if the associates Illusion
Jiva,
and Ignorance be out there remains only the Impartite
left

everlasting Intelligence and Bliss the Parabrahma.

49- So far then, having established the Parabrahma as

the indication and Thou it remains to be seen
of That
whether such indication refers to the associated or unassociated
condition. For if such indication refers to the associated
condition tt;en it reduces it to non-being (asat) and therefore
cannot meatt the Supreme Brahma which is
being (sal). 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.

part of it is abandoned. As for example, in the sentence That

is Devadatta, whilst the meanings expressive of past and
this

present time are abandoned, another portion of the expressed

rrfaningf remains and convey*; the idea of the one Devadatta."
Jacob s Vedfinlasara. p. 87.
 PANCHADASI. 13

50. To such an objection it may be asked whether an

as a
associate is present in an unassociated, or described
separate entity in an associated body. For what is un
associated cannot be said to have any associate, as such a
condition will reduce it to the very reverse of its actuality,
then again as 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 erroneous 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 have quality, action, caste, and relation,
bodies which
otherwise such bodies cannot be ascertained. In other words
whether a quality resides in a body with 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 associ

ate, attribute, indication or relationship is simply the 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. After having

ascertained it, continually to consider and reflect on it with
the help of the supporting arguments is called consideration

(riianand).

54. By the two methods of hearing and consideration,

when the mind free from all doubts and uncertainties comes.
 *4 PANCHADASI.

to be en rapport with the Supreme is called (Nididhya-

Self, it

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 and object, (e. g., the
person contemplating 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 internal unmoved like the unflickering light
organ is

of a lamp called (Nirvikalpa

it is
Samadhi) contemplation
without recognition of
subject and object.
56. In such a condition the individual has no
though
actualknowledge, yet on rising from his meditation he re
members 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.

If it be
57- alleged that during such meditation the will-
force is
suspended, hence quite impossible for the mind
it is

to assume .the shape of the Brahma and become one with it.
For to awaken the function of an organ, exercise of indivi
dual effort is needed, without which effort no function is
roused. To such a query the answer is, that at the
beginning
ofprofound contemplation there was present intense effort,
which by continual exercise formed into a
deep conviction,
and this resulted in a continuous flow of the function moulded
into the shape of the Brahma.
Bhagavan Sree Krishna compares the fixed condition
58.
of the mind in meditation to the
light issuing from an un
flickering lamp, in his discourse with
Arjuna ( Vide Bhaga-
but Giia, Chapter 6, Verse
19).
59. Such meditation enables an individual to escape the
karmaic 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
 PANCHADAS! 15

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 ways and the cumulated
variety of good products of
and bad actions existence have been uprooted
of previous

en masse through the instrumentality of such Religion-cloud-

mediution, 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 and obscure discovery of Self which
imperfect
follows, after hearing the discourse of an adept teacher, versed
in Brahmnic lore, on such phrases as, That art Thou, etc.,

helps the destruction of all sins committed knowingly, like a

blazing
O fire. In other words when one has come to know the

Brahma, his wishes and actions cease.

The precepts of an adept teacher on the aforesaid
63.
the
knowledge to render Him
of Self as
phrase so helps
visible, then as the sun disperses darkness, so such knowledge
this material world
destroys Ignorance which is the cause of
[and cuts of the chain of consecutive re-births.]
64. If one attached to the world will follow step by step
the means of knowledge herein indicated and by close reason
ing and analysis fix them in his mind,
he shall then be able
to cut of the chain of consecutive re-births, soon to attain

to the state of ineffable bliss.

 SECTION II.

FROM the Sruli we gather that before the evolution of the

6 bjective world, there was present only existence (Sat) the
Secondless 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 smelt. Ether and the rest are marked
ty the properties one, two, three, four and five in a consecu
tive serial order, ether has only one, the next one plus one,
that is two, and so on till we find the last four
having
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 pro
perty of communicating sound as evidenced in
echoing, air
besides emitting a peculiar sound in its
passage, also com
municates a sensation of heat and cold which is touch. In
the same way, heat manifests itself its
by crackling noise,
sensation of warmth and
visibility; water by its peculiar rip-
pling or rushing sound, cold feel, white form, and mild taste;
and the earth by its sound, hard
feel, divers shape, of
variety
taste, and good or bad smell. This is evident enough.
4- [For the of the said five
recognition properties, we
have five especial organs of sense, to wit, the ears, skin, eyes,
tongue and smell.] These organs from their separate seats
becomes gradually accustomed to
carry on their individual
functions, and as they are very subtly hence cannot be seer.
 PANCHADASi. I?

their is manifested by their functions,* by which

presence
alone they are conceivable, and they generally take hold of,

or cover external objects.

5. Notwithstanding the general tendency of the several

to cover external objects, they do at times
organs of sense,
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 eating 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
we find, that there are as many actions as there are
again
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.

Not so with the external, for which it has to depend entirely

upon the senses.

* The Aryan Rishis never mistook the external organs, eyes

&c., for the organs themselves, they are the external appendages
merely. The seats of the sensory organs, or centres, are the
severalganglia with which each especial nerve is connected and
which carry the impressions to the sensorium, these are looked
upon as the internal organ.

3
 IS PANCHADAS1.

9 The mind ascertains the quality or defect of an

object,
after has been covered (taken possession of)
it
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.

TO. The changes induced by the good quality are indiffer

ence to earthly pursuits, forgiveness and large mindedness.
Passion, anger, temptation and struggle for worldly benefits,

&c., are the products of the active quality. Idleness, error,

sleep (lassitude) &c., are due to darkness.
n. 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 arc
individual under influence spends his time in doing nothing
its

and keeps himself aloof from virtue and vice. What attaches
personality to the individual functions of the several organs
in connection with the mind isthe agent or instrument. As
in common 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 resort of individuality.
12. The objective world can easily be determined to have
derived its
origin from the elements, for their specific proper
ties sound and the rest are the attributes of ether and the other
elements, thus incontestibly establishing their elementary
composition, 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.
Now there are five organs of sense, five organs of
13.

action,both controlled by the mind (which also must be

reckoned as an organ, as it Whatever is
helps cognition).
known by the aid of these organs, reason, and Shastras is

indicated by the word Edam (all this) in the phrase "

Sadeva
snya cdam," and it means the universe.
 PANCHADASI. 19

Before the evolution of all this (universe) there was

14.

one, secondless, existence (Sat) without a name or

present
form. Such is laid down in the Chandogoya Upanishad by
Udalika.

15. The three expletives one, secondless, and Exist

ence 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
different ;
and as such a tree is recognised from another of a
a difference in its
different class by its family characteristics
leaf, fiower, 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

distinguish it from bodies dissimilar. (This may be termed

contrast).
16. So in the case of the secondless Reality, no such
to the presence of the
apprehension needs be entertained as
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 individual
as noticed in the instance of the tree and its fruit &c., you
ity

cannot assign any form or name to It, for It existed prior to

them.
1 8. Name and form are indications of creation, hence

what existed prior to it cannot have a name ; consequently the

Self which is eternal and formless has no differen
Supreme
trait like the ether.
tiating individual

19. If there were two or more existences (Sat) then to

individualise or identifythem as separate entities there must
exist family distinctions, but as it is secondlebS and one, It has
2O PANCHADAS1.

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 dis
tinguishing 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 evolu
tion of this universe there existed (Asat,) non-being and
therefore 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 extreme to

fear and hence is powerless, so these dissenters lose their

senses and become bewildered when hearing the precepts and

doctrines 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 laiddown in
it their works.

24. Another name for the above variety of meditation

is 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
 I ANCHADASI. 21

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 controversialists who discard reason and anology from

their arguments 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 Sruti either from

Ignorance, or comprehension, and drawing their

from want of

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

critically examined in the way of queries and 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 none-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 darkness cannot by any means

and as light
be looked upon as one or same substance, how can you pos
sibly look upon as one and the same substance what is implied

by the contradictory epithets was 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
22 PANCHADASI.

Illusion, if
you attach a similar signification to your non*
being and fancy its
existing potentially in the essentially exis
tent through the same Maya, then your non-being
Self, is

transformed into Self and may you live long for it.
If
30. you say, that like your non-being our attribution
of name and form to Parabrahma
the essentially existent is

imaginary, for in It, we do not admit name and form and if

such attribution is due to Illusion, then that Illusion must rest

on something (real), for an Illusion means a mistake for some
thing 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. you contend that our Vedantic expression in the
If

beginning there was existence is alike faulty, inasmuch as

existence is twice implied by the two words was and exis
tence when they are considered separate, and tautological
when otherwise, 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 Sruti 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 tense in the above passage is used to instruct

a pupil, accustomed to connect a thing with notions of time.
That is to say, in considering the secondless Reality, 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
theircomprehension. Hence the expression cannot lead to
the of a second thing, in any way militating against
inference
the secondless Reality the Parabrahma.

34- In common practice, with the objective world before

you, whatever questions or inferences you gather are possible,
 PANCHADASI. 23

Hot 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 con
dition (non-dual) questions, and answers, argument and
analysis are out of the question, for the knowledge which
enables the to cover an object for the
individual purpose of
framing a question, or deciding an answer for it, has become
reduced to one and cannot 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 men
tioned, "Before the world had come into existence there was
one, quite, because inert, vast so as not to be grasped by
word or by mind unspeakable and unthinkable, nameless,
the
for impossible to portray an accurate description,
it is

indescribable because the eyes and the other

organs cannot
take hold of It, something the of
antitype nothing,
essentially existent. It is not fire, for it does not discover
material objects, nor are they discovered
by it. Neither is it
darkness, as it enshrouds, nothing, for it is naturally un
covered, all-pervading, and equally present everywhere."
[Now the controversy between a Buddhist and Non-dualist in
reference to the inferences of their sacred is
writings being
given; you, refer to a Buddhist and we, non-dualist].
36. If you ask, since the earth and its contents have
all
corns 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 ether also was then want-
comprehend
_>4
PANCHADASl.

ins, 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 misapprehend us>
when we say, that in that very same
prior condition, there was only present the ONE EXIS
TENCE. The inference is very natural, for that prior con
dition is equally present in both the premises, in your
nothing and our They simply indicate the
*
existence.

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 the
same difficulty crops up, which is pointed out in the preceding
paragraph with regard to the visibility of ether, and the con
ditions are thereforeequal, 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 nut

 PA NC HADASI. 25

ireeded. 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
consciousness manifested in the form of a simple presence,
is

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
conceivable and implies neither any difficulty nor contra-
diction.

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

of 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
fire cannot be said to be fire, so the inherent force of the

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.

26 PANCHADASI.

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 will 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 passeses into
the other byway of. transition. For a long time, Science was
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 Prakriti 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 ad-
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 crticism that

God made the world out of nothing, for nothing can create
 PANCHADASI. 2?

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
which 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 evolved or creat

ed the universe in a natural order of sequence, by under

going 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 change every where and in every moment is

universe,
the grand centre around which are deposited the nidus of
future planets, their sattelites etc., and the gradual, slow but

sure dissolution of the present existing ones. In this way

there never was a time when the world was non-existent, nor
will there ever be a time when such will be the case though in ;

truth may
it 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 natur
ally 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.]

* Parabrahma is always neuter, we have purposely made use of

the masculine gender to indicate the creative act, prominently.
28 PANCHADASU

44;. If you say the nomenclature of Maya is similar to>

your nothing then you contradict yourself, inasmuch as

it was said (in the 2yth para.) to be a product of Maya, thus
then you are to regard Maya as something else then (50/)i
existence/ and Distinct from (Asa/) no
4
non-existence or

thing, a condition that cannot be described, hence indescrib

able :
(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 Sruti 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.

But such a consideration does not necessarily reduce

46.
the Parabrahma to the condition of a second. For the separate
existence of a force outside of a substance is nowhere re

cognised.

47. If it be alleged, since with the decrease of strength,

vitality is reduced and with its increase life is prolonged, we

have an instance of 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 labour is concerned. Hence it has no separate

existence from the body. 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, pervades only a part, in the same way as every

 PANCHADAS!. 2Q

sort of earth cannot be profitably turned into a jar or other

earthen thing, but can moist earth only.

49. To this purpose the Sruti says, One portion of the "

Parmatma is engrossed in the whole elements, the remain

ing three-fourth is eternal, pure, free, and self-manifested."

In this way, the function of Maya is attributed to the Para-

brahma in the Sruti,

50. Referring to this subject, Krishna in his discourse with

Arjuna says,
"

With a small portion of the body, I pervade

the universe and occupy Chapter X. last stanza.)
it (vide Gita,

51. There are other Sruti texts and Shariraka Sutras

equally corroborative of the above.
"

The Parabrahma by a
small portion of its body pervades the whole universe, the
remaining portion is pure and
eternal, free." Sruti.
"

The
Parabrahma is not wholly enshrouded in change, but rests in

an uncovered, unchanged and unaffected condition. Shariraka

Sutra, Book IV. Chapter IV. Sutra 79.

52. But it is formless, hence to say that a portion of Its

body is and subject to change, while the other is

covered,
not, implies a contradiction. This is cleared in the follow
ing wise : The Sruti attributes form, for the purpose of
explanation 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 deriva
tive product of Maya, which again is a force of the Para

brahma, 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

 30 PANCHADASl.

is absent in the Parabrahma, therefore tl)e 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 property the cause to the the of

product and transmitting that property to the product, that rs

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, a created product; hence the

for it is
assumption
of the Tarkikas or other ordinary men who hold ether to be

eternal, is due to Illusion. For Maya naturally l^nds to error.

59. universally admitted that proofs establish the real

It is

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 Sruii, there
fore pause and reflect whether it is eternal or not.

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

ef ether which is an action or attribute, thus considered
nothing remains of ether to claim a separate identity.
If you regard ether as naturally void, then it is
63. quite
different from (Sat) being, in other words you admit it as

non-being (Asat). If you say though ether is different from

being , yet it is not non-being, then you contradict yourself,
for what is not being must be non-being and you cannot
maintain 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
 PANCHADASI. 31

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.
65. 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.
66. (If you are not convinced about the mutual differ,

ence 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
earnest, doubt,
if have recourse to proofs adduced in the

Shastras, and weigh the arguments based on analogy and

reason.
68. After the existing difference of ether and being has
been firmly established in the mind by fixed attention, Shastra
proofs and analogy, ether is no longer mistaken for Reality,
nor is Reality connected with the perquistes of ether and
mistaken with unreality.

69. The Prajna always looks upon ether as non-eternal;

and (Sat) being/ devoid of the attributes of ether ; (e. g.,)

He is eternal, pure and free.

70. The liberated in life with the aforesaid conception

of ether and being is astonished to find ignorant persons

holding opposite beliefs bent in worldly pursuits arid full of

;

desire, they are devoid of self-knowledge, hence believe the

reality of ether.

71. Thus after establishing the unreality of ether and

Reality of the Parabrahma, if the same line of argument be
32 PANCHADAS!.

carried in reference to the four other elements, It will be

found different from them.
72. Though with being and air the resulting product
of ether, there is no relation of cause and effect, yet from
their mutual connection, their identity can possible be estab
lished, hence to consider Sat frcm air their mutual relationship
is being established. The essentially existent Parabrahma is

closely situated to Maya, which again is similarly placed to

ether, and ether to air, that is to say, each preceding one
stands more or less in the relation of cause to its effect, which
comes immediately atter, and for such relation (of cause and
effect) it is possible to look upon air and being as identical.

73. In this way, after ascertaining the relation of identity

between them, their existing difference can only be made out

by a consideration of the properties of air. Now air has

naturally four properties: attraction of moisture, touch,

motion, and velocity. And the respective properties of Sat,

Maya and ether are also discernible in air (in the following

wise) :

74. The existence of air is due to Sat, and if such exis.

tence be separated from it, then it is reduced to imperman-

ence which is a product of Maya and its sound is the result ;

of ether.

75. In the 6znd verse it has been asserted that Sat is

naturally present in air and the other elements, and not ether,

but it is now said that sound, an effect of ether, is easily

distinguished in air, this implies a contradiction.

76. [It is thus cleared]. In the 62nd verse it was said,

the void of ether cannot be established in air ;

and now,
sound, the property of ether is discernible in air, hence they
do not contradict each other.

77. its difference from Sat you admit air as

If from
impermanent and a product of Illusion, What prevents you
to think it distinct from Maya since the indescribable Maya is

a force and there is existing difference between force and air ?

 PANCHADASI. 33

78. Because, that undefinable force orits expressed

action is not due to Maya which is only an unreality or
Illusion. Can you say both in the inexpressed and expressed
forms force and action the same unreality is
equally
?
present
79. In the consideration of the Real and unreal it is

necessary to establish their difference, but there is no need of

entering into the individual difference, existing in all things

ncluded in the unreal.

80. If from air the reality of existence due to the

.Supreme Brahma be separated, the remaining portion which is

material will be found to be unreal and impermanent. Hence

you must cease to regard it as eternal and knowing.
81. A similar consideration will reduce fire, which is a

product of air but less pervasive than it, to impermanence the

five elements are said to cover the universe (Brahma s egg)
more or less, one over the other.
82. In air, one-tenth of it is fire ;
a similar tenth portion

in the other elements is spoken of in the Purans.

83. Now the nature and impermanence of fire is being
determined. The individual property of fire is manifestibility,

while existence, impermanence, sound and warmth proceed

from its cause.

84. Sat and Maya, ether, and air, have the aforesaid four

properties, if fire with its individual property of manifestibility

be separated from Sat, reduced to impermanence. it is

85. The same consideration will reduce water to imper

manence, which forms less than a tenth part of fire.
86. The five properties of water derived from its cause
are :
existence, impermanence, sound, touch and form while
its individual property is taste. Now by discriminating them
from Sat, water is also reduced to impermanence.
87. And in water, less than one-tenth of its proportion is

earth, which being subjected to a similar analysis will es

tablish its difference from Sat, (i. e.,) impermanence,

5
34

88. In earth, impermaennce, sound, touch, form, and taste

are derived from its cause, while its individual property \9

smell, hence differentiating them from Sat will reduce it to

impermanence.
89. If the essentially existent Reality be differentiated
from earth, it is reduced to impermanence, and less than a
tenth part, with its included Brahmanda, is contrived to be

present in earth.
90. In the Brahma s egg- are included the fourteen abodes
Vur and the rest with their adequate inhabitants.

91. The several species of being inhabiting the different

abodes included in Brahma s eg^ possessed of five sorts of
bodies (viviparous, oviparous, parasitic, and earthy) elementary
in composition, when differentiated from Sat, are reduced to
impermanence, in spite of their tangibility, which cannot in

any way affect the secondless Reality.

92. After having ascertained the unreal nature of ele

ments, elementary bodies and Maya, nothing will create any
disturbance as to the non-dual conception- of Sat.

93. Even after the elements and elementary bodies have

been ascertained to be unreal, the wise do not discontinue

using them, though unreal, because by their tangibility they

are capable of being used.

94. Let Sankhya, Kanad, the Buddhists and other con

troversialists use their specific arguments to support the reality

of the objective world, we do not strive to disappoint them,

for we are one with them so far as calling into requisition the
service of all useful objects, what we want is to determine the
reality of spiritual existence.

95. We suffer no injury from them if they fearlessly shew

no respect to the Sruti proofs explanatory of the secondless
Reality, we in the same way, having framed our conception:
from Sruti, experience and analogy, as to the unreal nature
of every thing else the besides A/ma, disregard their duality.
96. To show such disregard of duality is not unnecessary
 PANCHADASI, 35

for us, because the more it becomes firm, the more will it lead

to a just appreciation of non-duality. He is liberated in life

who has confirmed his know

by an utter disregard of duality
ledge of non-duality.
97. Such a disregard of duality and firm conception of

in life only, but helps

non-duality does not lead to deliverance
the individual to attain emancipation (from consecutive re
incarnation or re-birth). As in the Gita (Chap. 2, V. 27.)
Krishna says to Arjuna,
"

Such a wise individual delivered in

life is never re-born. In the end he attains to that ineffable

bliss in the Brahma known as Nirvana."

"

In the end" is thus explained : In ordinary

98.

practice the scondless Reality and unreality are equally re

garded. [That is to say though all material objects are non-

real because impermanent, yet they are required for use, and
are capable of being used, for they are tangible and taken
in daily use they are not
cognition of by our senses ; hence
thrown for their therefore their use brings
away unreality,
them to a condition of reality, for what is false cannot be

handled, or seen, etc., hence independent of reality or un

reality, both are alike dealt with]. But when with discriminat

ing eyes the unreal are separated from the real, that is meant

by the phrase In the end." "

99. Or, it means the separation of the vital air from

the body, and this is its common acceptance. Even then, a
theosophist no more confounds non-duality with duality.
100. No matter whatever may be his condition in his

dying moments, whether with or without any disease, retain

ing consciousness and suffering the agonies of death, or

perfectly nothing can disturb the firm concep

unconscious,
tion of non-duality which an individual liberated in life has.
IOT. Even if unconscious when dying, his knowledge of
as in the case of an
non-duality does not forsake him, and
ordinary individual when dreaming or dreamlessly slumber

ing, his acquired learning may appear to him as if

forgotten,
 36 PANCHADASl.

but no sooner be awakes he finds it all right, so in the afore

said instance, a theosophist s knowledge of non-duality does
uot leave him when he parts with the body.
102. Contradicting proofs must be stronger than sup-
porting proofs, before an established fact, can be proved to
be false, hence non duality based on Vedantic
proofs, is never
disturbed "

in the end," because stronger proofs than them do

not exist, therefore contradiction is
impossible.
103. Thus the self-evident truths which the Vedanla ex
pounds to differentiate the elements must inevitably lead a
man to ineffable bliss in the Brahma.* [For ignorance being
destroyed there is no more materiality left to
subject him to
re-birth and he merges in the Brahma to be in a condition of
joy].

According to the Vedanta-paribhasa, The joy which ad- "

no increase is Brahma as the Veda

He knew
>f

;
says,
Jrahma to be joy." The acquisition of Brahma
whose essence
is joy is moks/ia, and it is also the cessation of sorrow.
 SECTION III.

On the Jive sacs or sheaths.

IN the Taitirya Upanishad it is said, the wise enjoy all

by knowing that the secondless Reality the

happiness
Supreme Brahma is situated in a cell. Here the word cell
has reference to the five sacs or sheaths, and as their consi
deration enables an individual to a right appreciation of the

Atma, the five sacs are now being declared.

2. With a view to arrive at a correct signification of

the word cell in the aforesaid paragraph it is now being

defined : The physical body is the foodful sac. inside of it

is the vital, within which is the mental, enclosing the cogni-

tional within, and internal to it is the blissful sac, that is

meant by it.

3. [Now the foodful sac and its non-identity with the

Atma is being declared.] The gross physical body is called
the foodful sac, because it is formed from semen and blood
which are an altered condition of, and derived from food,
and because depends entirely upon food, for its growth.
it

But the body cannot be called eternal, or indestructible, as

prior to its birth and after death it is wanting, hence it
does
not resemble Self.

4.If you say that a derivative product is subject to

death, and though non-eternal there is no harm in considering

the gross body same with Self. (The reply is.) Prior to

birth the body was non-existent, and therefore simply from the
law of Karma it is fulfilling its present phase of existence,
the future birth will also be a product of accumulated actions*

* There are three kinds of works (sanchita) accumulated,

Accumulated
(prarabdha) fructescent, and (kriyamana)
current.

are the works of previous re-births which have not yet commenced
to bear fruit fructescent have began to bear fruit, and current
;

are those which will bear fruit in a future life. The Vedantac
 38 PANCHADASI.

in the present life, which it is not enjoying now but will have
to wait for a future re-incarnation, this life being simply a
scene for the fruition of past actions.

5. The five vital airs which strengthen the gross body,

a<id induce the several organs to perform their functions is
designated the life-sac. It is not-self, for it is insentient.
6. The mistaken attribution of I and mine to the

physical body and to worldly goods, is due to the influence of

mind. This one is called the mental sac. It is not-self,
because it is worked upon by the several passions which
induce change.
7. The shadow or reflection of intelligence
(Boodhi)
which in the
waking condition occupies every part of the
body and merges in ignorance in the condition of dreamless
slumber, is called the cognitional sac. But as it is to
subject
the laws of birth and death, hence non-eternal, it is not-self.
Manas and Boodhi (The animal and human souls)
though for ordinary purposes are looked
upon as the internal
organ and non-different, yet they are differentiated into the
mental and cognitional sacs, because Boodhi, as the internal
instrument or agent, is the indication of and manas,
cognitional,
as the external is the indication of the mental sheaths
agent,
respectively.

9. When during the fruition of meritorious and virtuous

deeds the internal function of Boodhi is full of reflected in
telligence and bliss, and after such enjoyment is that
over,
function blends in Prakriti (un-differentiated cosmic condi.
tion of matter) it is denominated the blissful sac.
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.

believes in the destruction of the first and last through knowledge

of Brahma and one s identity with It. The fructescent can be
only exhausted by actual enjoyment of their fruits during the
present life.
 PANCHADASr. 39

11. If it be said, that from the gross body, ta the bliss

fulsac every one of them is not-self, can be admitted, but it
isimpossible 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 identifying
self with that eternal Intelligence through which you conceive
the body etc. ? That is Self.

13. It 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
were a knowing subject (a knower) its
if ft

knowledge would be limited by its object and cognition, hence

not infinite. As regards dualism if Brahma were conscious :

therewould 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 cog-
tion it is not known, not because it does not exist.

As sugar imparts sweetness to a substance when

14.
mixed with it, but does not depend upon any thing else for its
sweetness, because such sweet-imparting-substance there is

none.
15. And 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 and object of cognition, the
subject
Atma though unperceivable, is yet evidently Intelligence and
eternal.

* "

Brahma neither inter

Says the Mundukya Upanishad, is

nally nor externally cognitive, neither conscious nor unconscious."

Verse 7.
40 PANCHADASI.

16. [And we have Sruti 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 illumina
tion, and by him every thing is illumined or discovered.
17. That Intelligence which cognises the phenomenal
world cannot be cognised by any other The several
object.
organs are powerless to cognise it, because they are prone to
cover objects of cognition, and are incapable of holding the

cogniser himself.
1 8. The proofs are: "All
objects of cognition are
known to the Supreme Self, but no one can know Him. He
is different from all known objects and is yet separate from
unknown. He is the Supreme God, eternal and Intelli

gence."

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 knowledge of the eternal Self" is
"

as unreasonable, as it is shameful to I know not whether

"

say
I have a and a
tongue," yet tongueless individual cannot speak,
similarly He is
knowledge and not to know him will amount
to a pei feet want of knowledge, a clear impossibility.
21. Whatever objects you come to know of, in ordinary
use, leaving the the things aside, fix upon that knowledge as
Brahma, and it can be termed knowledge of Brahma, for
there is not another thing It.
resembling
22. Though such knowledge, without the objects (as in
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

is explained as follows :
 PANCHADASI. 41

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 hens not in exis

tence, this is impossible. And who will be his antagonist in

such a contention ?

Such a misapprehension with regard to his personal

24.

ity never arises unless one is subject to a wild

or existence

phantasy, hence the Sruti says There is not one person who "

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 determined by the

following queries and answers. What isthe 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 cogni
tion 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-
illumination moreover the Sruti indications of truth, know
;

ledge, and infinity to Parabrahma are also applicable to Self.

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

6
42 PANCKADASI.

ether [and the rest] is

knowledge, and that knowledge is called
Self.

31. If it be said, nothing remains after the destruction

of visible objects, and therefore we cannot call Self to be

residue of destruction. [The answer is] Self is that unindi-
cated something which you say remains not after destruction.
Hence our difference is
merely in words, the unindicated, and
unascertaintble 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 Sruti 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 Sruti 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. ij 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 is eternal, time cannot affect him, and as he pervades
every object, it is
impossible to confine him in one thing.
Thus then, as He is unrestricted by place, time or object,
He is infinite.

36. The Sruti is not alone in saying Self to be infinite,

analogy alike establishes for our

it, conceptions of place,

*
Truth is
indestructible, and it is one, therefore it is Brahma,
for Brahma is secondless.
 PANCHADASi. 43

time and object are illusion,* 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, inasmuch
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 by Iswara and Jiva 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.

[Now the associates of Iswara and the individual are

38.
Brahma
being set forth.] The force
of the Supreme 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.)
If that force were not to control the laws which
39.
will act against one another and
govern the universe, they
reduce every thing into chaos and disorder.
40. This force of the Supreme Brahma (which is eternal

is hence not impossible for

it is
consciousness,) intelligent,

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 to say when Intelligence is unasso

ciated it is called the Supreme Brahma, andjwhen associated

with the force Maya, it is Iswara.

And associated with the five sacs

41. Intelligence

(already mentioned),
is designated Jiva.\ As in every-day life,

we find the same man standing in the relation of a father to

* "Because the sense illusion is common and necessary law with

all the senses, external light and colors and sounds are all

hand, or in the heat in the fire, pain

illusions, the cold in the ice,

the taste in the tongue, scent in the nose, is all illusory

in foot,
to existence." H. G. ATKINSON, in
throughout and yet essential
The Phil. Inq. Vol. VII. p. 63.
44 PANCHADASI.

his son and grandfather fo his grandson, [so the one Intelli

gence 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 when not associated, it is the

Supreme Brahma Intelligence.

43. Thus when by the help of the aforesaid considera
tions 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 re-births 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 creatorship of Iswara and contrivance of the indivi

dual (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 Prakriti (Matter in its undifferentiated
cosmic condition, without its three attributes) and Conscious
ness associated with it is Iswara. Now this Maya-associated
Iswara is the creator of all these worlds.

3. Those who study the Rhika Veda, say that the Supreme
Self, Iswara, was present in the beginning. He determined
to create the world ;
and no sooner did such determination
arise, than the creation of all (lokas) abodes followed.
4. Ether, air, fire, and body
water, earth, medicine, food
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

Upanishad.
6. In the Chhandodogya 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 Munduka Upanishad of the Utharva Veda it is

said that as sparks from do proceed, so from the imperish

fire

able Iswara proceeded various creatures sentient, and

objects
insentient.

8. In 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
46 PANCHADASI.

name and form both in sentient and insentient visible objects,

rts :
Virat, Manu, Man, Cow, Ass, Horse, Sheep, Goat,
Birds, Ants, etc., both male and female.

9. The purport of the foregoing Sruti texts is : The

Supreme Iswara occupies shape in the 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 Astral body, together with its in

dwelling reflex Intelligence (individual) all these collect

ively constitute, what is designated Jiva.

11. Jiva permeated 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
universe 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 worldly life, and

misery
is his thus the creation of the objective world*
portion ;
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.
I4- Of the above seven varieties of food, one is intended
one for ordinary men inhabiting the earth, two for Devas
(Superior beings), one for animals, and lastly, three for (Atma)
Self.

They are specified as follows ;

15. The fust class contains grains; the second consists

* Hence the manifested world is an indication of duality, the

author has introduced simply it to show
further on, the true aspect
of the one Eternal Intelligence; the noumenal and phenomenal
represent but two aspects of the One Existence.
 PANCHADASr. 47

of sacrifices done half monthly, and monthly during full moon ;

animals have milk ;

and Alma has Mind, speech and respira
tion for his portion.
16. As all of them are included in the world, naturally
they corne within the category of Iswara
work, and they are s

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.
1 8. Iswara 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 a mental function
enjoyable things 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, etc.,
(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 differ
ence in the taste, inclination and knowledge 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 it, while a third is
perfectly indifferent whether he gets
it or not.
21. Thus in its
enjoyment, we find Jiva creating three
different forms in the jewels, (e.g.,} pleasure, annoyance and
but as created
indifference, by Iswara it is
always one and
knows no distinction.
 48 PANCHADASI.

22. As the same woman stands differently 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 Iswara she is one, and has no such distinc

tions present 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 inapplicable.
24. We reply, external objects are of two kinds: exter

nally, they are elementary in composition ;

and internally, full

of mind; so that, if there be no difference in her configura

tion or flesh, yet the mental function determines her relation

ship as a wife, daughter-in-law, etc.

25. If you say that in the conditions of error, dream,

sovereignty and memory there is possibility for

of the mind,
the mental function overtaking an external object, but in a

state of walking no such mental function appears probable.

26. The answer is : When an external object is con

nected with the internal organ by means of sight, hearing and
the rest, itassumes the shape of that external object, hence
in the waking state for an external object, to become mental,
is admissible. This has been particularly declared by the

Vashykar, and Vartikkara.

27. (Vashykar s illustration is introduced as a proof.)

"As
copper melted in a crucible by heat assumes its shape, so
the 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
object 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

 PANCHADASI. 49

being cited.]
"

When an external object comes within the

reach of eye-sight, etc., the function of the internal organ
originated by the demonstrating intelligence of Boodhi, takes

possession of it, and becomes converted shape, con

into its

sequently 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 Iswara s creation a pot is exter

nally earthy, but to the individual {Jivd} it is created in his

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.

31. By the methods of Anvaya and Vyetrieka^ we know
all mental objects cause worldly enthrallment and lead the

* We find here two different 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 simply, 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 oi a single act of consciousness.
Then again some will have it, that it is transient too, for in the

ordinary course of our every-day life we are continually forming

conceptions of things and objects, which are replaced by others,
and they again by others. That is to say a prior conception is
re-placed by a second, and that by a third and so on, hence the
supporters of the transient theory are called the Kshanik Vadins.
They look upon the whole thing, as a current of consciousness in

which the objects that are perceived follow [as a current of water
in a river, or as waves follow continually without any break of

continuity.
t Anvaya
1

is relation of cause and effect. Vyetrieka is

discrimination of separate distinction,

7
50 PANCHADASI.

individual to consecutive re-births : The presence of such

mental objects produces pleasure or pain ; their absence,

neither.
For instance, in the dreaming state, all knowledge of
32.
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.

33. 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

gladsome 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?
The necessity lies in this : Inasmuch as the mental
36.
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 itbe affirmed that from previous conceptions gathered
in former births, the earth can be realised mentally without
the external world, so that its existence is not a
objective
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
existence the phenomenal world is not unreal.
proofs of its

37. If such mental world be the cause of the individual s

re-birth, then the practice of abstaining the minda gertaio

 PANCHADASI, 51

form of yoga will help to stop such conception of duality

that is certain enough. But what is the use of studying know

ledge 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 suc

cessive 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

of the of the external world, without

knowledge unreality
mind from it, is enough to
lead to a knowledge
refraining the
of the Brahma, but no means follows that a want of the
by
it

external world will produce a similar knowledge of the second-

less Brahma;
Inasmuch as in (Pralaya) final dissolution of the uni
40.
verse and its contents, duality is wanting to contend against
non-duality, the preceptor and Shastras are alike destroyed,

yet no knowledge of the secondless Brahma is possible in

such a condition.
41. [Therefore] Iswara s creation the external worM 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 knowledge of the unreality and impermanence of the ele
ments and elementary bodies which go to make up the objec
tive world, non-duality can never be realised, consequently
you cannot regard it unnecessary, Under such circumstances
shew their spite against it?
why do the other controversialists
creation of duality is declared.] The
42. [Now Jivas
mental creation of duality proceeding from
the individual

is of two kinds :
(a) Duality in conformity with the Shastras,
Of them, the last is to
and Duality independent of them.
(3)
be and so long as non-duality is not fully
relinquished ;

realised the first is to be practised,

52 PANCHADASI.

43. (a). This is to consider upon the non-difference of

Self from the Supreme Self by analysis, and argument, cited
in the Vedanta as desires pertaining to the sacred scriptures.
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 Vedas and the Vedanta, unreality of
dualism has been firmly established, and knowledge of the
secondless Reality Parabrahma, is obtained, the sacred writ

ings 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 abandoned
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.

46. The quiet and tranquil-minded seeker of truth, bent

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 know the secondless Parabrahma by restraining

mind and speech and abandoning other words is the advice

plainly set forth in the Sruti.

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,

 PANCHADASI. 53

50. It is not to be supposed that they are to be avoided

only prior to obtaining knowledge, but they must be relin

to it, by one desirous of being freed
quished even subsequent
in life; because passions and desires are indications of

ignorance and not of deliverance

in life.

If it be affirmed, since knowledge of truth cuts of

51.
future re-births, 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

are sure to be re-born again, after

you think in that way, you
enjoyment of heaven for a brief period. In other words you
are no knower of Self, but simply a person engaged in actions
sanctioned by religion.

52. 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 afteracquiring 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 your own inclinations.

54. If in spite of your knowledge of truth, you act

according to the bent of your desires, where is the difference

between you and a dog that lives on unclean food ?*

* Two very extreme views pervail

in regard to this subject.

Yateshtacharan or acting according a person s inclination is

to

condemned by Suresvaracharya, an illustrious disciple of Sankar-

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 Review (1878, p. 34) says
The Theosophist liberated from metempsychosis, but still in the
"

body is untouched by merit and de-merit, absolved from all works

good and evil, unsoiled by sinful works, (Brihadaranyako-panishad

 54 PANCHADASI.

55. In such a condition you are reduced to

something
werse than what 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 reverence everywhere.
57. [Now the means for relinquishing mental defects,
passions, etc., being determined.] To find out imper-
are
manence 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.
It cannot be said, that no such ill
58. consequence can
be attributed to the sovereignty of the mind, therefore at
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. (Gi/a, Chap. II. V. 69.)
59.
"

He who contemplates on [the acquisition of] wealth,

begets a predilection for it, then follows an intense desire of

acquisition, baffled in it he becomes angry and stupid, loses

4. 4.23) uninjured by what he has done and by what he has left

undone. (Ibid 4, 4. 22).

 PANCHADASl. 55

his memory, ultimately to die." Now what can be more hurt

ful than mental sovereignty ?

60. is capable of being removed by

Mental sovereignty

profound unconscious meditation/ which follows as a result

of conscious meditation.*

61. And one unable to practice that meditation, but who

is devoid of all passions and desires, can keep back mental

* Profound meditation is of two kinds namely :

1. Samkalpa, Conscious, and

2. Nirvikalpa, Unconscious.
1. The subject, the perception, and
Conscious meditation :

the object constitute the conscious Ego. To realise the Brahma

without a second by concentrating the mind which has assumed
the shape of the and by indivisibly resting its function
I
tripartite,

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-elephant, 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

"

I am that Secondless

Consciousness, everpresent, 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 second, and
of the three integral
becoming one with it, by the destruction
constituents of the Conscious Ego the subject, the individual

and the object. Then as in a saline solution, the

perception,
of the water, its
salt having been dissolved assumes the shape
but the water alone is left to be
separate existence is destroyed,
so to discover the Real Brahma alone by the mind after
perceived,
it has been moulded into the shape of the Impartite. Dhole s

Vedantasara, p> 47*

56 PANCHADASI.

sovereignty by pronouncing the mystic syllable OM * with

fixed attention for a lengthened period.

62. Thus the sovereignty of the mind having been sub

dued, it comes to rest tranquilly, having no function to dis
tract it
any more. On this subject the sage Bashishtha has
given various illustrations to Ramachandra.

63. When the external objective world is shut out of the

mind, by due reflection and consideration or 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

a prior birth but which have commenced to bear fruit
a Theosophist be subjected to mental distraction, it is only
in duration, for
temporary 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

*
This word is formed of A, u and m. The two first are con
verted 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,(i.*.,) Brahma.
Hence OM is a predicate and Brahma its subject, and between
them there is no distinction whatever. Literally speaking OM 1

can lay no claim to Brahma, but as in worshipping an ammonite

(Saligram) a worshipper is to fix the form of Vishnu in his mind,
though the stone has no likeness to him, similarly while medi
tating OM 1

a person is to dwell on Brahma mentally.

 1PANCHADASI. 57

never liable to meet with any impediment* from mental dis*

traction be recognised as Brahma. For it is the

is fit to

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, He who rests on
Bashishta says, "

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 the vast desires created by Jiva have

after

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, creation
Jivas is

treated here differently from the second Iswara s creation.

*
There are eight means* for unconscious meditation and four
obstacles. The means are (a) Forbearance, (b) Minor observ
ances, (c) Ascetic posture, (d) Regulated breathing, (<)
Restrain
ing the sensory organs, (/) Fixed attention, (g) Contemplation,
and (/*) Conscious meditation.
Mental inactivity, Mental distraction, Passions and desires,
and Tasting of enjoyment are the four obstacles.
8
 SECTION V.

On the consideration of Transcendental Vedti

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

Prajnana in the "Prajnanam Brahma cited in the Aiterya

of the That is to say, with a view of

Upanishad Rhigveda.
release to establish his
enabling a Theosophist desirous of
non-difference with Brahma, the four forms of Vedic expres
sions used as a means to that end, are now being considered.

The Rhik Veda says "Intelligence

is Brahma." This is

in the following wise :

proved
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,

it is present in me too. Thus then there being

consequently
one receptacle for both the Intelligences, viz.,Prajnana and
Parabrahma, they arenaturally identical, hence Individual

Intelligence is non-different from the Intelligence of Brahma.

3. The phrase (Aham Brahmasmi)

"

I am Brahma" cited

Brihadaranyak of Yajurveda is thus ex

in the Upanishad
That infinite Intelligence, the Supreme Self, residing
plained :

of the five elements, by the inherent

in the body, composed
self-
force of Maya, but discovered as a witness by passivity,

control and other means for attaining Self-knowledge, is the

signification of T (aham.)
4. Brahma refers to the self-existent, all-pervading,

Supreme Self. And am establishes the non-difference of the

two intelligences expressed by T and Brahma. If, therefore,

the identity of the individual and universal Intelligence be

established, then the use of I am Brahma by one liberated
 PANCHADASl. 59

in life necessarily implies no contradiction but an established

truth.

5. In the Chhanrfogya Upanishad of Sama Veda the

"That art Thou" bears a like signification.

phrase (lalamasi)
Prior to the evolution of all this [visible objective world]

there existed a secondless Reality without name or form, but

condition this
.all-pervading and is yet existing
in a similar ;

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 similar phrase with
an identical signification. (Ay am Atma Brahma) "This self

is Brahma." Here the self-luminous visible Individual

Intelligence is the literal signification of This and as it

* It is said words are construed in one of three ways :(a)

literal, (b) 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 varieties of them, viz., Indicative Indication
(lakshya lakshan bhava), and Inclusive Indication, (upadana lak-
shana). Indication of abandoning a part of the expressed signi

fication (bhaga lakshana) is a composite Indication. "That art

Thou" cannot be construed literally, but by abandoning the

opposing elements of invisibility and visibility from the cons

ciousness or Intelligence expressed by the words That* and
Thou respectively, the remaining non-conflicting Intelligence is

meant in the same manner as That Devadatta is this."

60 PANCHADASI.

resides within the bodily fabric, in all its components units

from the physical body to egoism spoken

it is Self. of as

Hence the two words This Self indicate the individual

intelligence.
8. The one cause of the phenomenal world and its

substratum, viz., the Universal Intelligence is indicated by

Brahma. It is Self-luminous too, therefore, the two Intelli

gences are identical.

 SECTION VI.

Illustration by similitude with painting.

LIKE a price of painting four conditions are present in the

Supreme Brahma.
23. Now in painting, the four preliminary conditions
are :
(a) Preparation of the ground, (b) stretching, and rub
bing the canvas, (<:) drawing the outline, (J) finishing or
filling it with color. Similarly in the Supreme Self we find
present, (a) Intelligence, () Internal Knower, Thread soul,
and Virat. They are explained as follows :

4. The unassociated Intelligence of the Supreme Brahma

is the first, and Iswara s Intelligence associated wrth 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 and Intelligence associated with gross bodies
third ;

called Virat [for it is present in divers

form] is the fourth con
dition.

5. As in a piece of painting 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, etc.,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 substratum, is the

is alike conceivable to be identical with that of Parabrahma,
 62 PANCHADA^I.

Variously do they finish their sojourn here after having as*

sumed bodily form.
8. As the wearing apparel in the painting are taken for
the color of the canvas 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, etc.,

require no wearing
apparel, so are insentient material objects earth, etc., 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 been likewise

eternal, but as it is otherwise, the world is merely an inherit
ance 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.

This knowledge destroys ignorance; hence it is

12.

always necessary to determine the nature of the world, indivi

dual 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, be want of knowledge, and an
in that case it will

individual in trance and profound dreamless slumber

may as
well expect to be freed.

14. Whenknowledge of Brahma is firmly established,

real

and the world reduced to impermanence and

unreality, that is
meant by incompatibility, This is its proper signification,
 PANCHADASt. 6j

otherwise to forget the world is not meant, as in that case,

emancipation in life will be impossible.

From such a consideration arises two sorts of
15.
invisible and visible; the former is to be con
knowledge:
tinually practised till it leads to the latter, when all analysis

and arguments are to cease.

16. [The invisible/ and visible are now being

Knowledge which establishes Brahma to be
explained.]
Secondless, Intelligence and Cause of all, is called invisible .

and when it
helps a person to say "I am the eternal, true, and
free Brahma," it is called visible.

17. This second sort of knowledge is facilitated by

into Self, hence that is imperatively needed
enquiring ;

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, whose essence is

joy and the cessation of misery. For we find it said in the Veda
"The knower of Brahma becomes Brahma, the knower of self
passes beyond all miser} Now, sensuous gratifications or abode
."

in heaven, or any other blissful region is 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

that Ignorance by cultivating
Ignorance, hence the destruction of
end
self-knowledge. Though the means prescribed for that
the cognition of Brahma and removes the envelopment of
helps
Ignorance, yet it cannot be said that as knowledge brings in
of bliss and destruction of misery prior to it, there
conception ;

of sorrow, thus
was perception of felicity nor cessation
neither
blissfulness of Brahma has a beginning, and what has a beginning
and the cessation of
is open to destruction, therefore, both bliss

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

knowledge is no longer necessary.

naturally present, cultivation of
 64 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 Iswara Intelligences. As the same ether for a difference
of its associate receives various one
appellations, so is Intelli
gence severally called.
19. For instance. There is as follows
pitcher-ether :

that is to say, ether confined within and bounded by a pitcher,

to distinguish it from the impartite and
all-pervading ether
called Afahakas.^ Aqueous-ether or reflection of the sky with
stars and cloud in the water contained in a
pitcher.
2021. Now the clouds present in the of
great body
(unappropriated) ether represent which
vapor,
simply a is

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 which 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.
But that 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 when already, 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 know-
ledge is a proper object for an individual to be
* Kutasta
in. engaged
chaitanya is
perpetually and universally the same,
hence it is uniform.
t Maha means great; because it is the source of that,
appro-
pnated by a pitcher, etc., in short, it
pervades everywhere in
and out.
 PANCHADASt. 63

The reflection of uniform Intelligence on Boodhi*

23.
for its supporting the vitai 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 and indivi

dual, 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 dis

places 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

one intelligence to the other is (Avidya) Ignorance,
ferring
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:}: has two powers.

(a) Concealment and (b) Projection.

Concealment prevents the apprehension of the eternal,
(a}

self-illuminated, uniform Intelligence, and renders it invisible.

of apprehension receives corro-
Concealment or want
27.
boration from the experience of an ignorant person, who if
asked about the uniform Intelligence says know it not," "I

and There is no such thing as

"

cannot apprehend
"I it,"

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,

for they are antagonistic to one another, consequently where

ignorance is wanting, concealment cannot be expected to be

* Intellect. Mn Sinnet in his Esoteric Buddhism calls

Spiritual Soul.
etc.
f Inspiration, expiration,
| Nescience.

9
 66 PANCHADASI.

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 Tarkika determine an entity by argument ? It will not
a

help him. Because argument has no end one person draws ;

his inference in one way, which a man of intellect refutes and

determines differently.

30. Though argument alone cannot ascertain truth, yet

to help jts 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.
31. Now the probable arguments to determine the uni
form Intelligence conformable to experience, are being
reiterated.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," etc. "

Therefore use conformable arguments as help the ascer

tainment of the uniform Intelligence and in no way bear
against it.

If you regard the discoverer of the

32. power of envelop
ment or concealment of Ignorance uniform Intelligence as
opposed to it, How can you otherwise apprehend conceal
ment? (This you cannot). Therefore know the indication of
a wise man and look upon (vivcka) discrimination as an
antagonist of (avidya) nescience or Ignorance.
33. () 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, so from

the force of creation or superimposition, the uniform Intel
ligence, enveloped in ignorance is apt to be mistaken for the
physical and subtle bodies and individual intelligence. This
 PANCHADASI. 67

is called the mistaken attribution of creation, superimposition

or projection.

34. When nacre is mistaken for silver, though the silver

the [preceeding portion] lying in front

is entirely false, yet
and designated by the term, This nacre is not unreal ;

though the attribution of individual intelligence to

similarly
the uniform is not real, yet its practical resemblance to Self

and Reality is a fact.

And as during the occurrence of that mistake, its

35.

tri-angular shape
and blue color cease to be present in the
nacre, so the unassociated felicity, etc., of uniform Intelligence
are removed, when it is mistaken for individual intelligence.
Thus then as in its illusion, the mistaken perception
36.
called silver, so the of false
of nacre is superimposition

perception on
uniform Intelligence is Jiva.
Then illusion of silver occurs only
37. again, as in nacre,
when its preceeding part is visible, so the attribution 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

in its fore
nacre there is ordinary and particular distinction

part, and a close resemblance* with silver, hence the mistake ;

* Two very extreme views prevail

in regard to this subject

amongst Hindu metaphysicians.

Some hold that between a
and subject their does not exist any difference in the
predicate
meaning. Bhadri supports the view of difference along with non-
difference, while our author seeks to
maintain the existence of a

difference. The arguments on which each rests his opinion are

here to enable our readers to comprehend both the
being given
views.
It is said, there is difference along with resemblance between

a material cause and its product, just as there is between a

and its receptacle, or between caste and person ;

between
quality
 68 PANCHADASl.

similarly between the literal signification or predicate of the-

words self uniform Intelligence and l

jiva there is both

an instrumental 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
a jar, 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 there exists both
clay
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 substance
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 bear the strongest affinity, resemblance or
to
similarity with
no jar would result. Hence there is distinction
it,
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 bear only difference. He
word, If the
says :

predicate of the word jar be extremely different from a jar then

as it fails to convey the import of a cloth which is
extremely
different from it, likewise it should fail to
signify a which pitcher
is also extremely different from it, moreover you regard the
if

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
imply with equal
propriety
such another substance as does not bear any resemblance to it
the same consideration 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 a jar, pitcher,
and a cloth, which is not so both of them are
equally different
from jar/ then inasmuch as the word jar has in it the force of
 PANCHADASI. 69

distinction and resemblance, for which the illusory attribution

of the former takes place in the latter. Therefore the words

conveying the signification of a pitcher, and not of another subs

tance, consequently beyond 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. Thus then there is no defect in [admitting
the strength of a word] regarding a predicate and subject as

always different from one another. It cannot be alleged that

along with that difference there is a close resemblance, (tadatmya
$ambandha). 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 (resem
blance). 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
difference 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 produduce which also is extremely different, and
oil

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 (pragbhava) 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, etc., and not oil,
simlarly
oilseeds 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
 y O PANCHADASI.

self and T (expressive of Jiva) do not literally bear the

same meaning.
39. The difference of the two words Self and T is now
being explained. The common acceptance of self and parti
cular indication of T is being illustrated by reference to ordi
nary usage. In ordinary practice we find Self (say am) used
in a of expressions
variety always attached to a word, as
Devadatta (him) self goes, you (your) self see, I self
(my)
am incapable. But T
cannot be similarly used.
40. Moreover as an expressive antecedent is
ordinarily
attached almost everywhere as
"

this silver,"
"

this cloth"

contradiction not any other defect from the standpoint 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 regard

jar. Hence
a material cause to

and its product as extremely different from each other is not open
to any objection.
But to say that there is difference and resemblance, is
objectionable. That is to say, if as Bhadri says that between a
material cause and its product there is difference along with non-
differece, 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 difference 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.
 PANCHADASI, ?1

Similarly the word self is

always applicable by attaching it to

another word.

41. If, therefore, T (ahavi) expressive of Individual Intel*

ligence is thus shewn to be different in its signification from

(sayarn) Self, then uniform Intelligence is to be called Self.

42. And according to my view he is the Supreme Self ;*

because self (say am) excludes the idea of another from us

signification, [such exclusion determines the reality of one

Supreme Self] and that is my object.

43. Now the words Self and Atma are synonymous,
therefore 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 must
be alike present in all insentient objects, as a pot, a pitcher,

etc., yet Jhe distinction of sentiency and insentiency is not due

to it, but is the work of intelligence reflected in Jboodhi and
dependent on it. In other words objects with individual

Intelligence 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.

* As in the instances quoted: "

Devadatta himself," "I

every where when self is added with a personal pronoun

myself,"

it excludes the idea of another as if by way of emphasis, and

points out strongly the person concerned, so in a similar way when

Self excludes the idea of other similar selves, my point is gained,
and lean look upon bim as the one Supreme Self.
72 PANCHADASt.

47. If pervasion constitute Supreme Self, since he

follows everywere in all objects, in that case all such other ob

jects asfollow evenvhere jmay equally be called

Supreme Self,
that and this are equally present everywhere, and used in
connection with all objects, which may be said to depend on
them, therefore they ought with equal propriety be regarded
identically 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 extreme

contrarietv.

49. The signification of that and this self and another,

thou and T are antagonistic or opposed to each other.

50. Of them, the signification of Self opposed to that of

another is expressive of the uniform intelligence and the

signification of thou opposed to that of T can be admitted

as Jiva.

51. As the distinction between nacre and silver is plainly

between
perceived, so even after the perception of distinction

individual Intelligence indicated by T and uniform Intelligence

indicated by Self persons fascinated with the world, attribute

the uureal Jiva to the true uniform Intelligence, from illusion.

But this attribution of resemblance or
52. illusory

identity (tadatmadhyas) is a product of ignorance, consequently

when that is removed, the false of the reality of
perception
Jiva is also destroyed.

53. Kowledge of self destroys ignorance with its force

of envelopment, and its resulting action, false perception or
mistake ;
but the force of superimposition evolution, or pro

jection of ignorance [i.e., misapprehension] and its result

ing action of mistaken attribution (yikshepadhyas) require for

their destruction the exhaustion or consumation of fructescent

works. That is to say, without the exhaustion of actions
 PANCHADASl. ?J

commenced to bear fruit, by enjoying them, there Can

be no removal of Self.

54. speaking,
Ordinarily after the destruction of a

or material cause, its productive action or result

proximate
continues for a certain time, according to a Tarkika, so
yet
that to admic the continuance of illusory attribution, created

by superimposition, or misapprehension, even after the des

truction of (Avidya) Ignorance, its material cause, is possible

for a certain depending, as it does, upon desire of
time,

enjoying fructescent 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

If thread, out
ing to the Vedantin, is illogical, the answer is :

of which a cloth produced, be destroyed, to say that the

is

Cloth escapes destruction for a short time, be correct, accord

ing 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 Sruti 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 Sruti has determined
the mistake of the uniform Intelligence indicated by self

with individual Intelligence indicated by I 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
IO
74 PANCHADASf.

mistake of a Tarkika and others, who pretend to be wiser

without a due consideration of the purport of Sruti on the
subject.
59. Some of the opposing sects, unable to study the Srnti
regularly in a consecutive manner, misapprehend the Supreme
Self in an infinite variety of ways, and, incapable of rightly

interpreting 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

* Lokavata or
Lokayatikas otherwise called Sunyavadins and
Charvakas were a set of heretics. They condemned all ceremonial
rites,including even the Sradlia or rites performed in connection
with 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 are the highest ends which a man

of desire

should pursue, and there no other existence beyond this. Their

is

to Colebrooke (i) the identity of

principal tenets were according
self with the body, (2) rejection of ether as an element,
physical
(3) admission of perception alone as a means of proof. They
were called Sunyavadins because they expounded the doctrine of
in short, from nothing has been
nothing* preceeding every thing ;

the universe; and Charvakas from their teacher

produced
Charvaka Muni.
A Charvaka calls the physical body, derived from the four
elements fire, water, air, and earth his self, and argues thus :

The subject of the perception of Egoism is self.

"

I am a man,"

"

I am fat,"
"

I am lean,"
"

I am a Brahman," etc. Here the

body is perceived as the subject of Egoism,

and is ac
physical
cordingly taken for a man, or his qualities of corpulence
and of
Brahman, etc. Hence the body is self or what is the subject of

supreme affection way as a wife, son and the rest

is self. In this

are conducive to the well-being of the body, and it is the seat of

the highest affection, consequently the subject of the indications
of that extreme love the body, is self, and the highest aim of
 PANCHADASI. 75

uniform Intelligence to the physical body, the collective aggre

gate of all these, is his Self.

humanity consists in feeding that with good things and clothing it

with good dress, jewels, etc., and death is emancipation. Now

this requirs no other proof than what actually follows in every

individual and is plainly seen look for instance at the appearance

;

of a prince with all gold and jewels over, an appearance 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 countence of a raggamuffin,

yet even here, you will find him struggling all day long, for the

maintenance of the body which regards with affection and care.

All these are proofs enough and as they are everywhere visible,
there can be no contention against their cogencey.
But this doctrine of Chavuakas is clearly untenable. For if

the subject of perception of Egoism (T) would constitute self, in

that case, the organs of sense and action would be so inasmuch ;

as they are 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 affection for his body, it cannot be a subject of
Egoism, consequently it is a misapplication, therefore, the physical
body is not self. Moreover, wealth and riches, wife and son, as
they shew good deal of affection for that body, evince a similar
feeling for the organs too, consequently 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. Further, as the

body is
wanting in if a
sentiency or intelligence, it is not self, and
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
76 PANCHADASI.

61. And to support it, cite the 5"r//text which explain?

the foodful sac.
"

This foodful sac is the Supreme Self, etc.,"

and *
I am the Supreme Self."

and death, the body is as insentient as a jar consequently insen-

tiency 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,
our youth, though they are different from each other
with that of ;

and when a person who had seen us in our boyhood come to sec
after an absence of several years, when we have attained man
hood, 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 incident, therefore, the body is not self.

Further, since the body is
subject to birth and death, prior to its

being born or subsequent to death, it is non-existent, consequent

ly self who is eternal
cannot be same with it. Because that wifl

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 destruction of

works done already and their unproductiveness is injurious, and

ina previous birth from an absence of a doer or agent no actions

could be done, so that in the present life whatever a person has to

enjoy or suffer should be 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

liappy, 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.
 PAN CHAD ASt. 77

62 Another Lokayala says since with the exit of

63.
the (Jiva-Atma) or Life-soul the body dies, and since Egoism

(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 mentioned of the body being Self.

64. To nothing inconsistent; though in

admit this is

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 Charvaka

says, but it is fallacious, because self is that without which the

body cannot last ;ergans of sense and

in the case of the

action, we find a person may be blind or deaf yet living, he

may be paralysed, 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 support, the expression

"

I hear,"
"

I see,"
"

I am
blind," etc. But it is to be remembered the first personal

pronoun used in connection with that hearing, sight, etc.,

establishes the possession of the necessary organs with which

the several functions are carried on, consequently when it is

said
"

I hear/ etc, it means "

I have ears to hear," or

"

I see

Now to Charvakas the chief or ulterior aim of

according
consists in eating, dressing, etc., but it is not so, because
humanity
a desire for a thing constitutes an ulterior aim or supreme purport,
and as every one is desirous of acquiring happiness and removing
is the supreme purport of humanity,
misery, necessarily that desire
and the highest of that felicity and extreme
destruction of misery

iscalled emancipation in the Sidhanta. But enjoyment cannot

be ranked with this ulterior aim for it is apt to take an extreme
neither can death be taken in
turn, and there is no limit for it ;

the light of emancipation.

 ;S PANCHADASI.

with my eyes,"
and not "I am the eye,"
"

I am the ear."

Thus then the perception of (subject of Egoism) in con T

nection with the organs of sense is quite distinct from them ;

then again, if their identity be sought to be proved by similar

other expressions as "

My My
"

sight is indifferent," hearing

is actute,"
by shewing an attachment of sight, etc., with own
self, it is simply a misapplication, for the cogniser is differ
ent from cognition, and self being the cogniser is different
from sight, hearing, etc. Moreover, in mental abstraction, or
absence of mind, a person sees not, neither does he hear,
though and hearing are perfect, therefore, we
his sight
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 or are so
so, they many
different selves. The first is quite untenable, for if it be said
that a single organ is self, a person should die or be insenti
ent when that is wanting ; yet the fact is otherwise, similarly if

the collective 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 in

telligence ; moreover, each of them were so many different

if

selves then like ten elephants tied to one tree breaking it

asunder, the body will be similarly affected by desires origin

ating with each of these selves.]
65. A worshipper of Hiranyagarlha says as life continues
with respiration, though the eyes and the rest of the organs
may be destroyed,*
66. And as after all the organs, etc., are engrossed in

sleep, respiration (vital airs) alone continue, and as its supe-

* of Prana.
Hiranyagarbha is collective aggregate
 PANCHADASI,- 79

fiority 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 respiratien going on,
death does not follow, we find plants do not respire* like our
selves 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 whew it

is suspended, and vitality is seen to continue ; moreover, in

sleep Prajia 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 iscontended by the supporters of Prana, that with its exit,

death follows, therefore it is self. But this does not hold true.

Because with the departure [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 of Prana

mentioned in the Veda is only with a view of producing an

inclination to one in devotional exercises. If it be

engaged
said there are Sruti texts which clearly denote Prana to be
self, but inasmuch as similar texts are also found in connec
tion with the mental sac consequently 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.]

67. Mind which is more internal than Prana is said by

its supporters to be self, after the manner of Narad s
Pancharatra. They say,
"

Persons given to the exercise of

* We know too w ell that trees and plants have inspiration and

expiration.
So

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

* Mind not Because

is self. in conditions of trance and
sleep, an absence of Mind is
plainly discernible. Now, the AtnlA
can never leave a body without causing death to it, but in the
absent conditions, when a person recovers consciousness, the
Mind is again restored to its original condition. Hence Mind is
said to be insentient naturally, and is not self. we may
In proof,
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
isalways fixed. Mind is illumined by the reflection of intelligence
from self, not that self imparts something of his own consciousness,
of his own will, for that he has none, as he is passive, and action-
less but like a needle attracted by a magnet when placed in
;

apposition, the two Mind and Self from their close proximity
to one another, are similarly influenced. 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 instru
ment, 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 prosperity, the more

are you enticed to search after it, and that subjects you to re-birth ;

while on the other hand, after having ascertained the unreality of

the objective world, when with due deliberation, you cease to have

any concern for it, and increase your spirituality by the means
of knowledge, your knowledge destroys the accumulated and
current works leaving alone the fructescent for your consum
mation 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.
 PANCHADAS1. Si

*
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.

70. If knowledge or cognition, and the predicate of the

word namely internal organ, were one, how can
mind,
there be said to exist between them a relative condition of
cause and effect ? Hence their difference is being described.
The internal organ has two sorts of functions Egoism and
*This; Egoism of them, [I am I] is called cognition (JBoodhi),

and This/ Mind.

71. Since without the internal perception of Egoism
can be no such knowledge as This
"

there 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 ;*

* A Intellect or spiritual soul is his self :

Yogachara says
All objects whether external or internal are moulded after know
ledge. Now this knowledge resembles a flash of lightning, it

But
appears and disappears in a moment, hence it is transient.
as it discovers itself and other objects, 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 ;

and so
first object is displaced by a second, and that by a third,
on hence the current of intellect or knowledge is of two sorts, of
;

which, one is local, and the other continuous ;

the perception of

I am I is an instance of the first variety and is only

Egoism
another form of Boodhi. This is a jar and similar other percep-
I A
82 PANCHADASr.

73. And the life soul in the Veda ; an agent subject to

birth and death.

tions connected with this : this body, this river, this house,

etc., are all instances of they relate to external

the second ;

objects. The second or continuous flow follows the first or local.

Hence the local flow of Boodhl produces the continuous which is

itsaction. Therefore that one is self. Now the continuous flow

isno other than Mind, therefore emancipation consists in dwell

ing 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 For, the action of knowledge in the

objectionable.
perception of form, taste, smell, etc., like the sensory organs, eyes
and the being the means for ascertaining action, Intellect is
rest,

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-illuminated. That is to say, like the sun who is

the discoverer or illuminator of which are, therefore,

all objects,

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 possession of a jar or another object and

discovers it, the two are mixed, though naturally they are distinct ;

similarly Sett who is consciousness is blended with Intellect so as

to become one, this twin medley is the means of perception
and
from which cognition follows, though naturally they are distinct
from each other. And as from a difference in occupation, the
same Brahmana may be designated separately a reader and
cook, similarly the internal organ which is a product of the good

quality of the non-quintuplicated elements, ether and the rest, for

its certitude is called Intellect, and for its action of doubt and
resolution is designated (Mand) Mind ; consequently the division
of that internal organ into Intellect and Mind for their separate
functions of internal and external objects of T and this is not
feasible.

In reference to the transient nature of knowledge the argu

ments adduced by its supporters do not stand a searching

scrutiny. For, if Self be liable to destructioR every moment, iir

 PANCHADASI. 83

A Madhyamika Buddhist says this transient cognition

74.
a Hash of lightning
is not Self, for it is very short-lived, like ;

there can be no acquisi

the absence of that Self in a prior period,
tion of wealth or a person advancing money to another with a
;

a year hence, must naturally forget every

promise of re-payment
and will cease to demand or receive payment from
thing about it

his dinner table

his debtor. Then again, a person on rising from
will never express satisfaction the
next moment that he has been

well satiated, as he does a dead man may turn into a beast, a

;

can of milk likewise be turned into poison a moment after

may
cannot be aserted with any plausibility, that a second
wards ;
it

first one is destroyed retaining all his

Self is produced after the
the subsequent Self is capable of
conceptions, consequently
his predecessor,
retaining the knowledge previously acquired by
said to be due to mistake. But since
and this prior knowledge is

in a subsequent
the transient Self is subject to destruction
in the absence of an observer and site, there
moment, necessarily
in a rope, a
can be no mistake [as in the instance of a snake
and rope are needed to create that illusion.] Moreover,
spectator
as knowledge is non-particular, conception cannot be acits

to be a fact, then it
knowledged. Even admitting conception
must have a receptacle, vehicle, or asylum and if it be said, ;

is the asylum, that will do away with the non-parti

knowledge
cularity of knowledge.
If Self were short-lived, a person will have not the slightest
but will lead a life of
inclination for doing meritorious deeds,
run headlong into sin changing every
for his self is
pleasure and
;

to a third,
moment, the first one gives place to a second, and that
so that the doer of sin (they regard Self so) will be re-placed by a
new self the next moment, and there will be no bad consequences
of desire of happiness.
for him, and there will be a total absence
Further, on appealing to experience, we find a person say, My "

is dull another intellect is sharp here also

intellect ;"
"My says, ;"

the same difference is established between self and intellect ;

for

the intelligence of self knows no fluctuation, it is permanent, and

self-illuminated while Intellect is illuminated by self, consequently
not
dependent on him, therefore
self.
84 PANCHADASr.

but Nothing is self, as without it not another thing ca-n be

perceived.
75. And cite in support the Sruti text. "Before the
evolution of the world there was present nothing;" and
knowledge, and its subject, i. e., phenomena, are only illusions
created on nothing.*

76. But this assertion is inadmissible. For the asserters

of nothing maintain the unreality of the world which they

say to be a simple illusion ; but illusion must abide on some

thing real, and in the absence of that site in Nothing for
an illusion to consequently nothing cannot be admit
arise,

ted 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 Vedantic writings, let us take the

instance of snake in a rope. Here the site of the snake

* A Madhyamika Buddhist calls Nothing ; his self, because

self and things distinct from self, are like nothing, consequently
for the resemblance of all objects with nothing, it is the principal
entity. profound slumber, a person loses all consciousness of
In
external objects and he experiences nothing for, on rising from ;

sleep 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 ? Or whether it is
self-illuminated? first, If the
witness is then that 1

something
differentfrom nothing and no other than self the second consi ;

deration without a witness will be a contradiction, and the third

view of self-manifestability only establishes Brahma by another
name and remove nothing altogether. Then again the Sruti
by him from the Chhdndogya Upanishad that
text cited
Nothing
"

was present before the world was ushered into existence" does
not apply. It does not help his position. It has been
purposely
introduced to do away with the assertion of prior condition

acknowledged by a Naiyayika, and Vaishcsika Buddhist, as an

efficient cause for the world.
 PANCHADASt. 85

fs 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

there can be no illusion on nothing, as there can be no snake
without a rope, etc. Then again, who discovers nothing ? It

cannot discover itself, intelligence is needed for that purpose,

hence the real entity is intelligence, and the objective world,
an illusion on intelligence.]

Therefore, if be acknowledged as Intelligence

Self were to
what is different from the cognitional sheath and most in
trinsically situtated, 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 Sruti texts and reason.
79. A set of dissenters known by the name of Madhya-
mikas regard self to be equal in size to an atom, because he

pervades in the finest capillaries which are no bigger than a

hair divided into a thousand parts.*

* But this statement of the atomic size of self is untenable ;

for in that case, be confined within a small space in one

he will

will feel no
particular part of the body, consequently a person
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
 PANCHADASI.

80. Because innumerable passages to that effect occur

is finer than an atom and subtler than the
"

in the Sruli. Self

subtlest."

8r. Here is another illustration from the Sruli to the

purpose. "The
forepart of a single hair when divided into

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 mistake. Because oil seeds
placed in a jar will not fill it with oil, and it is in the nature of a

quality to remain confined within quality it is the body, whose ;

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 pleasurable feeling of coolness
all over the body, the consciousness of Self confined in one parti

cular region body diffuses itself all over and pervades it

of the

everywhere. Because in the case of sandal, the watery particles

of the paste are absorbed into the body thus refringerating the
blood and producing the sensation of coolness, so that there is
no refringerating quality present in sandal, it is only the water
with which it is mixed, that has it, necessarily therefore the illus
tration is not an apt one but extreme. Then again, they say,
like the light of a lamp illuminating the interior of a room, con
sciousness of self illumines by diffusing or pervading all parts of
the body, though he may be confined 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 Sruti texts cited by the partisans of this theory, 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.
 PANCHADASI. 87

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 Sruti text :

This occupies even the tips of

"

self nails."

83. Though medium in size, yet he is capable of pervad

instance of the
ing in the capillaries; just as in 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 which 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

of self entering that to its thus estab

body according size,

lishing his medium size.

85. But the attribution of form in the manner aforesaid

to self will reduce him to impermanence like a jar, etc. [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 the (accidental) fruition of merit and
and sin)
de-merit without works being performed. Both these defects
will apply to self.

86. Thus then as both the views of self in regard to his

s i ze minute like an atom or intermediate are
excessively
defective, consequently what is neither small nor medium is

great, therefore, like ether he is all-pervading and formless.

As the Vedas say,
"

Like ether he is pervasive ;

he is eternal."

11
He is formless 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,

M PANCHADASK

88. According to a Pravakara and Naiyayika 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
circumstances under which they appear and disappear and
their cause are now being ascertained. When self is com
bined 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.
91. Thus though self is naturally insentient, yet for his
quality of intelligence, he can be acknowledged as sentient
knowing or intelligent moreover, the other qualities, desire
;

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 re-born

in a fresh body, as is amply testified by the Veda when it

treats of Works (Karmakanda^*

94. A Prabhakara and Tarkika regard the blissful

seath as their self, for it remains even in the profound slum-

* If it be apprehended, since Self is all-pervading he cannot

be subjected to metempsychosis ; therefore, it is said, the desires

etc., present body are a product of works done in a prior

of the

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 de-merit,
self has logo, to re-habilitate it.
 PANCHADASI, 89

bering condition ; therefore, self is an insentient body with

intelligence, desire and the rest, already cited, for his

qualities.*

95. Now the followers of Bhatta (Bartikkara of the

Purva Mimansd) or as they are called Bhat, regard this bliss

ful 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 but ;

for this remembrance of felicity, a certain amouut of con

sciousness must necessarily have been present, hence the

Atma is said to be both insentient and sentient.

* 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 have
expressed
"

I was sleeping happily, I knew nothing then," thus

to leave an
clearly proving a remnant of consciousness, enough
impression in the mind perception of
of the sleeper as to his

with ignorance. Then again, in the

happiness, accompanied
Self is said to be without attributes therefore to attribute
Sruti, ;

desire, virtue, etc., which properly belong to the internal

spite,

organ, is Moreover, as the said qualities

simply a delusion.
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 absent, hence there is an
which mark it will thus be found, that
absence of the qualities
it

establishes the
the natural inference of what has been mentioned
internal and notbe possessed with the qualities,
self, to
organ,
desire, etc. There is yet another consideration which precludes
the applicability of the view held by Naiyayikas
and Prabhakars :

and manifold in that case it

for say they, self is all-pervading ;

will be difficult to connect a particular self with one body, for all
are related to all all works, and all enjoyments and
selves bodies,

connected with all minds.

12
<}O
PANCHADASl.

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

the presence of ignorance and experience or perception, the
consciousness of Self is said to be covered with insentiency.

97. And since the Sruti 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 like the fire-fly, luminous and
dark*

* But this is to objections, a few of which are here worth

open
mentioning. As light and darkness are naturally opposed to
each other, so are sentiency or consciousness, and ics 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 in self, so that for the same body or substance to be

possessed of properties directly opposed to each other is clearly

impossible. As from the sight of a stick, it cannot be said, here "

is Dundi," but there must be present an individual carrying the

a

stick, to deserve the appellation of a Dundi; so from the know

ledge 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, what is the relation of the two parts, insentiency and

sentiency of self ? Whether it is due to combination or to an

identity ? Or only a condition of subject and owner. From
is it

ihe 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 be identical with sentiency, and sentiency with

will

insentiency, which is absurd the third will reduce self to imper

;

manence, like a jar. We find, therefore, no proofs as to one half

 PANCHADASI. 9

98. After thus exposing the error of the Bhats, the view
held in Sankhya is now being set forth. A follower oi;

Kapila (author of Sankhya Philosophy} says, a body without

form 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

(Prakriti) Matter, which is possessed of the three attributes

good, active, and painful or dark, and subject to change, only

that selfmay 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
an absence of perception of the difference between Matter
and Spirit, matter is regarded as the cause which helps self
toenjoyment and emancipation and for allotting bondage ;

and emancipation to Self, like the aforesaid dissenters Tartika

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 Prakriti ] is superior to

Mahat (Mahatatwa)." And in support of the unconditioned
or unrelated nature of Self [we find it
said]
"

This self is tin-

associated or unrelated.

for in the
of Self being insentient and the other half sentient ;

Selfis described as a mine of knowledge. It is true the

Sruti,
to
Smriti mentions about this insentiency, but that refers only

Ignorance profound slumber.

in the condition of
* and
Kapila regards Matter as the cause of the world, says,,

it is likewise the cause of bondage and deliverance of the

 92 PANCHADASI.

IOJ. Thus having exposed the fallacious views held by

the aforesaid dissenters in regard to the nature of Self, their

opposite doctrines concerning Iswara are now being declared.

For purpose, his nature is
this 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 Sriiti

"

He is the lord of Matter and

Jiva, and qualities."
That is to say, Iswara is the Lord of the

equilibrised state of matter, when its Satwa, Raja and Tama

are evenly blended, (likewise called Pradhan or primary) -
T

the individual with his tenement of flesh which is called

(Purusha) Alma 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 natural
(Pradhana), chief or primary condition, so that with evolution
arises the insentient condition ;
now if
insentiency be the primary
siate, the equilibrised condition will necessarily come to be
secondary. Then again, 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 internal 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
lor such an infinite division of Atma is removed other
clearly ;

wise to regard the eternity of matter and manifold diversity of

Atma will land us in the region of
(sajatiya, vijatiyd) defects
marked by similarity and or in the
dissimilarity, language of
Western physicists, isomorphism and disomorphism.
 PANCHADASI. 93

ground for it is the scene of works already bearing fruit

and the three attributes just mentioned for they are con
trolled by him. It is not to be imagined that this is the only men
tion of Iswara in the Veda. For the Brihadaranyakopanishad
have texts explanatory of him, as an internal knower.
104. Resting their opinions on such Sruti 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
declared. He is defined as "

A particular person unconnected

with felicity or misery, merit or de- merit, good or bad action,
their impression and composition. Like Jiva, He is un-
associated (bliss) and intelligence.*
106. But it
may be asked, if Iswara is thus unconditioned

* It remains to be observed that there is a marked similarity

between Sankhya and Yoga in regard to Jiva for as the former ;

holds him to be unrelated, self-illuminated, uniform, and intelli

gence, so does the latter and he is an enjoyer only, but no agent

;

or instrument. Now
such an experience of his enjoyment follows
from want of discrimination, for happiness and misery are the
attributes of the internal organ whose function is intellection,

(Boodhi), in connection with which, he is apt to be attributed the

power of enjoying, and that Boodhi (spiritual soul or intellection)

is the agent ;
from similar 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 varieties of meditation called sampra-
jnata and asamprajnata or better still, the conscious and uncons
cious varieties of the Vedantin, 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, andthis extreme destruction of

misery is called emancipation in Yoga. Sankhya does not admit

Iswara, but Yoga does, and that Iswara is like Jiva unrelated
or unassociated [uncondioned] Intelligence.
 94 PANCHADASI.

or unassociated intelligence, how can then he be the controller ?

The reply is, that does not imply any contradiction, it is

quite
possible being a particular person and a controller,
for his

otherwise there will be no regulation of bondage and eman

cipation. [That is king rewards a person for good

to say as a

and punishes for bad deeds, in the absence of Iswara as such

a controller, a bad man be released while a good subjected to
re-birth, and thus the inevitable law of Karma will be set at

nought].
107. And the testimony of the Sruti 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, the usual atributes or perquisites of a
etc., Jiva, is like
wise a controller." And there are arguments and (good)
reasons for it.

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. /<?o.)

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

unassociated control is unsound and objectionable.
no. And adduce the testimony of the Sruti in sup
port: 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.!

* There are five sorts of pain :

(a). An Identity of sight and seer, (/;) 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.

f In such an admission of the eternal intelligence, etc., of
Iswara there will be created a discrepancy with the Sruti texts
 PANCHADASI. 95

in. The opinion held by the worshippers of Hirany-

garbha (Brahma) is now being cited. They say, if Isvvara 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].

114. And cite in support "That he has thousand feet,

thousand hands, and an equal number of heads and eyes."

(Sruti.)

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 none else has the power of creating subjects.
116. Those who are desirous of issue and large progeny
worship Brahma, and regard him as Iswara ;
for the Sruti

Prajapati (Brahma) creates

"

says 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.

where it is mentioned,
"

With the creation of the Universe, arose

the .intelligence 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 TarkiUa,
mean a duration extending to cyclic periods of destruction and
not to eternity.
<)6
PANCHADASI.

nS. A Shivite says his own deity is Iswan, because

Vishnu could not ascertain where the legs of Shiva were
resting.

119. A follower of Ganesa takes objection to

the recog
nition of Shiva he had himself to worship
as Iswara, for

Ganpat for conquering Tripur to avoid disaster therefore ;

Ganesa is Iswara.
120. In the same way, there are others who show a bais
for their own deities whom they call Iswara; by the help of
the (Mantras) 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 and meaning by a
reference to Kalpa [a complete cycle of four Yugas~\.
121. From the internal knower to inanimate
objects all
are equally denominated Iswara, inasmuch as even trees for
instance, \\\t ficus reltgiosa, ashpias gigantea, and bamboo are
objects of worship with men.
122. In order to ascertain the correctness of the several
views held concerning Iswara, by the different sects of wor
shippers, is said, with the help of analogy and analysis of
it

the arguments used in the Shasiras, a wise and

tranquil person
hns no difficulty in differentiating Iswara from the rest and
ascertaining him as secondless. This will be shewn in the

sequel.
123. The testimony of the Sru/ion this subject is to the

following effect :
"

Know then Prakriti is Maya and Iswara

is the
particular person endowed with
"

it." All objects

which ramify the universe have sprung from him."
[That is

to say, Matter is the proximate cause of the universe, and the

Internal Knower associated with it is the Supreme Iswara,
the instrumental cause abiding in And all
Maya.} 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 in the rest
equally present
(Sruti).
 PANCHADASI. 97

124. And inasmuch as all contradictions are cleared by

the Sru/ttext 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 Nirsimha
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 Sruti*
126. And its (Maya or Prakrit? s) action is described in
the Sruti 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 on appealing to the experience of all persons,
actually find
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 or sensual enjoyments.]
128. If it be said, for the universal pervasion of
Maya,
and its property of darkness or ignorance being an estab
lished fact according to individual
experience, it is doubtful
whether it is capable of being removed or destroyed by
knowledge. For such a purpose the conclusion of the
Sruti,
and an analysis of the arguments used for and is cited
against,
to lead to the inference of its indescribable nature. Refer
ring to this the Sruti says. "It is neither being nor non-being-,

*
We are all equally ignorant of something 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.
3
98 PANCHADASf.

etc." And what is neither being nor non-being is indes

cribable.

129. It cannot be termed non-existent, for it is

experienced everywhere by existent, as it i* all alike ;

nor

capable of being destroyed by knowledge; but as something

worthless from the standpoint of knowledge.

130. 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 the standard of ordinary percep

tion it is really existent.

131. And as by spreading a picture, all its figures arc

rendered plainly visible, so the apparent existence of the world
is due to Maya; 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 Sru/i, 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 realized as a separate entity without intelligence,

consequently it is said to be dependent, and inasmuch as it

affects the unassociated intelligence it is therefore free :

133. It has the faculty of rendering the uniform unasso

ciated intelligence and making him appear
of Self insentient

totally bereft of intelligence and through the reflex intelli

;

gence it seeks to create difference between Jiva and Iswara.

134. It may be asserted, if Self who is ever uniform and

knows no change be thus affected by Maya, then this trans-

* The word worthless requires to be explained. What does

not exist always in all the three conditions of time is called so.
The three conditions or divisions of time are waking, dreaming,
and profound dreamless slumber.
 PANCHADAS1. 99

formation would indicate change. The reply is, Maya

destroys his unchangeable and
uniform nature and discovers
the phenomenal world in him and this is nothing astonish

ing for it.

135. Like the solvent property of water, heat of fire and

hardness of stone, transformation is naturally present in
Maya.
So long as a person is not disenchanted of its spells,
136.
with wonder concerning but when he
apt to be
it
he is filled ;

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.

And with a view of shewing the uselessness of mul
138.
tiplying questions, the necessity is pointed out of cultivating
knowledge wherewith to destroy Maya, and this is what an

intelligent person should do.

140. Thus then, destruction of Maya is proper for all

persons, and there no necessity for ascertaining its nature

is ;

but there are men who would dissent to it, and say, 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

though palpably present and manifested. Like a

exactly,
magical 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 we 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.

 ICO PANCHADASI.

If all the learned men were to

143. 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,

you ask them how does a drop of
if

semen produce the human body with 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, we may pause 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 propeity.

146. So that, ultimately they come to ackowledge their

ignorance for this reason, the wise regard both

;
ignorance
and its product, the material world, in the light of a
magical
performance ; they are so to speak a phantasm.
147. What can be more magical than human conception ?

A drop of semen entering the uterus, vivified by intelligence,

develops hands, head, feet, etc., in due order ; gradually
attains to childhood, youth and
age, is subjected to old
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 like
wise displayed. Look at the tree and the seed which gave it 1

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 in equally
describable.

149- A Naiyayika believes, he alone is capable of satis

factorily explaining phenomena and is proud of it. Let him

consult the Khandana of Sri Harsha Acharya and he will
find his position to be no longer maintainable.
150. For what is
inconceivable, cannot be ascc uincd
 PANCHADASl. 101

to connect
by any end of argument, therefore it is improper
this inconceivable world with argument even in mind.

151. Consider the source of the world, which is cons

tructed 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)
experienced in profound slumber.
152. This world which is nothing else but only a con
dition waking and dreaming
of [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 know

are centred in it.
ledge of phenomena
153. Like the ether or space appropriated by cloud, there
is a dim perception of reflection of intelligence in all impres
sions derived from knowledge and this is known inferentially.
is possible to perceive the presence of
[But it may be said, it
water in cloud, for water is nothing else but drops of moisture

collected in the cloud, in which again, ether is

plainly
because of the ether present in a jar filled with
conceivable,
identical with the water of the clouds conse
water, which is ;

of the first is deducible as an

quently the presence easily

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

To clear it out and shew the applicability of the

phenomena.
it is said that the reflex intelligence seed of matter-
example,
is known inferentially].

154. That reflection of intelligence subsequently trans

is

hence it is discerned in Boodhi.

formed into intellect, plainly

In other words, Ignorance endowed

with reflected intelligence
forms the subject of
modified or transformed into intellect,
the reflection of intelligence
under such circumstances, the
;

of prior in the intellect, which is a

impression perceptions
can be reckoned as a reflection of
subject of contention,
 IO2 PANCHADASI.

intelligence, and for its being a modification, form, or condi

tion of Boodhi, may be likened to its function.
Maya and
"

155. reflection of intelligence in it, constitute

both Jiva and Iswara"* But then be
(Sruti). it
may
remarked, How can their invisibility and visibility be deter,
mined if
they are thus similar. To establish that difference, it

is said : Like the difference between ether present

existing
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 words, the one Impartite
Intelligence is through
Illusion differentiated into
Jiva and Iswara.
156. Similitude of Iswara with cloud-ether is established
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 that Iswara. Thus then
Maya] is

we find, space or ether appropriated by cloud and

like the
water respectively, both
Jiva and Iswara rest on Maya and

* Pundit
Pitambarjee the author of the well-known Bombay
Edition of Mr. Sheriff Mahomed,
says in his 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 Sidhanta, and the Sruti 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.
 PANCHADASI. 103

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.*

* It would appear from the text that Vidyaranya Swami means

Iswara to be the reflection [of intelligence] in past perception

originating from or by the intellect, but doubts may be entertained

as to the truth of such an assertion, and they are cleared in the

following manner. In the first place, it may be

enquired whether
the associate 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 necessary for preserving
;

his omniscience to consider

knowledge and intellect as predicates
of ignorance. But to say so is quite contradictory. Because the
satavic particle of Ignorance can only naturally have the property
of all-knowingness, for Satwa is light, consequently if
knowledge
and intellect are viewed in the same light as predicates of intelli
gence, 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, we shall find one variety of knowledge

cannot possibly take cognisance of, or embrace all
objects or
things, but on the other hand, for the acquirement of omniscience
all knowledges must be admitted as the predicate of ignorance,
which again cannot be expected to disappear in any one time
save that of is not for
pralaya, consequently it establishing
omniscience.
In the same way, the second view that of intellect and know

ledge with ignorance as the associate of Iswara is quite untenable.

Then again, 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 ? Or aggregate ? If they maintain
in its collective
 104 PANCHADASI.

"And that reflex

157. intelligence dependent on
or subservient to full of illusion, is the
it,
Supreme Iswara,
Internal Knower, Omniscient, and the Universal Cause."
(Sru/i.)

158. Beginning with the blissful sheath in the state of

profound slumber, the Sruti says That blissful sheath is the

"

Lord of Therefore the Vedas denote it to be Iswara.

all."

[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 cognitional 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 that merging of the internal organ in

waking and
dreaming conditions into the state of blissfulness, there will
be a corresponding want of Iswara too. Then
again, there
must be as many Iswaras as there are men in profound
slumber, and as there are five such sheaths or sacs recognised
in the human body by all authors, the admission of blissful
as Iswara will render the utterances
concerning the rest un
necessary and futile; hence it is said, the Blissful sac is not
Iswara. This is what a Prabhakar
says, but it is cleared

the first mentioned opinion, then as knowledge originating from

the individual
variety, Iswara for his
s intellect is infinite in
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 willalso necessarily be
parviscient. Then again, in regard to the second opinion of
Iswara as the reflected shadow in the collective aggregate of all

knowledges necessary to mention, that save and during the

it is

pralayic period it can never be and that in proportion to the

number of associates 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
Isvvara.
 PANCHADA5I. IO$

thus: If a dull person would receive no benefit from

ascertaining the indication of the

transcendental phrase, it is

better that he should consider and ponder well on the meaning

of Om, as laid down in the Mandukya Upanishad, where like

wise the Blissful sheath is mentioned, the Omniscient and

Universal Lord. Now as the above Upanishad had its object
in so saying, to establish non-duality, similarly our author had
been actuated to establish the oneness of Jiva and Iswara.
He had no desire to make the Blissful/ Iswara; for it will

be found elsewhere in a subsequent part of the work (Sect.

XI) that He terms the Blissful as a particular condition of

the individual. Therefore, only with the view of establishing

non-duality to persons of dull intellect, that the Blissful sheath

is here referred to as Iswara, otherwise there will be a con
tradiction between what is stated here and in the above

Section.]

159. It is not impossible for the Blissful sheath* to have

omniscience and a paramount control over all, nor is it

proper that this should create any dispute or contention ;

for

the utterances of the Sruti are beyond cavil and dispute, and
they tend that way. Then again, concerning Maya it is said,

every thing is possible. [That is to say, it is the nature of

illusion to create unreal, real ;
like things shown in a perform
ance of magic.]
160. But as the utterances of the Sruti in the absence of
supporting arguments to establish their truth may be set at

naught like the expression

"

a boat made of stone"

they are

now being cited : Since there is no one capable of undoing

the creation of Iswara He is called the Lord Paramount.
That is to say, what is created by Iswara, the objective world
and the rest, cannot be destroyed in any manner, hence he is

the Paramount or Supreme Lord.

161. His omniscience is established in the following wise :

The perception [conception] of all beings originating from

their intellect rests in ignorance in the condition of profound
4
 IO6 PANCHADASI.

slumber, and by that conception makes the whole universe its

subject; and for its being the associate of ignorance, the

predicate of perception proceeding from intellect (the blissful

sheath) is said to be all-knowing.*
162. But then may be asked, all-knowing what
it if it is

prevents our experiencing it ? Therefore it is said : As

intellectual impressions, associate of that blissful (Isvvara) are
invisible, hence his all-knowingness is not perceived. How is
it then known ? From their presence in all intellects, conclude
omniscience to be present, inasmuch as they are
only a product
of intellect which is their cause and whose it is to-
property
create perception. In the same way as the property of
yarn
the cause of a cloth is present in its
product, the cloth.
163. The blissful
"

Iswara is the internal knower." Sruti.

Because resting inside the cognitional and other sacs, and in

every other thing besides, he employs them in due order.

164. Regarding Iswara as the internal knower the
Antaryami Brahman Brihadaranyaka Upamshad says of :

"

Residing in the intellect, yet he is different from it, nor can he

be seen by that intellect, which constitutes his
physical body,
and of which he is the internal controller." In this manner
Iswara is mentioned in the Vcdas.

165. Now
its from a fear of
lengthiness I refrain from
entering into an explanation of all the indications cited in the
Antaryami Brahman, but will content myself with Who "

resides in all elements" and illustrate it

by an example. As
yarn constitutes the proximate or formal cause of a cloth and
rests in it, so is Iswara the formal cause of all
elements and
rests in them.

1 66. But the question is, If Iswara is the formal cause

why is He unseen ? The reply is, what is most
intrinsically

The reader need not be reminded what the blissful sheath

>

means after what has been said in Verse

158 and note. It refers
to Iswara. Therefore, plainly speaking, it is meant here to shew
Iswara is omniscient.
 PANCHADASI. 107

situated cannot be seen. As for instance, the threads of a

cloth are internal, and their filaments are internal to them ;

so where that intrinsicality finally rests consider that to be the

the Iswara.

167. Thus for His being most intrinsically situated he

cannot be seen, because he is formless ;
and of concentric
intrinsicalities only two or three
comparatively external are
capable of being determined by the sight, but as he is inner
most He is hence unseen, and can only be ascertained by
Sruti texts and proofs derived from analogy.
168. "The elements form that Iswara s body" is thus

explained. As after yarn has been turned into a cloth the

body of yarn is the cloth, similarly for Iswara s residing every

where in all objects, the objective world is His body.
169.
*
Who resides internally in all objects, controls
and employs This passage is illustrated by example
them."

in the following manner. As by contracting or expanding

the threads, [of which a cloth is made] or shaking them, etc.,
the cloth must of necessity be similarly affected, and there
is not the slightest mark by which the cloth can show its

distinction ;

170. So this internal knower Iswara has been transformed

according to the impulse of his desires. That is to say, this
objective world, has been produced through his consciousness,
and a cow, horse, man, mountain, river, and an infinite variety

of objects which fill the universe

changed conditions of are

Him, and they are necessarily His works.

171. After having explained the Sruti text referring to
Iswara as an internal knower, the evidence of the Gita is now
cited. Krishna says to Arjuna "

Iswara* is situated in the

* The word
Says the Commentator of the Bombay Edition.
Iswara is a
singular noun of the first declension, hence Ha is

one and not many; consequently as an internal knower He is one

and not many as asserted by the followers of Vishnu Swami.
 108 PANCHADASI.

heart of All
elementary bodies, and mounted on the mechanism
of that organ makes all the elements wander "

through illusion
[Chap. XVIII, v. 51.]

They assert that as caste is for a collective

singular number, it is

noun, so Iswara for His being situated inside all

hearts, may be
taken as a collective noun of the
singular number but this does :

not hold true; for Iswara is never

regarded in that either light
inthe Srrtti, Smrifi, or the
Puranas; no where is He mentioned
except as one popular experience
; alike tends
that way. Hence
it is
impossible to construe Him into a collective noun. Then
again, if Iswara were so many distinct as there are
individuals,
there will be created a discord in the harmony of nature!
for each Iswara
dwelling inside each individual will refuse
to be acted
upon by the same natural laws which may affect
another person and vice versa. To be more
explicit,pre the
sence of many Iswaras in one universe will
create discord by a
difference of desires in them, one be actuated with a wish
may
to create,another to destroy, and so the two will be
acting in
the extreme ends,
consequently synchcronism, and order will be
upset. But it may be alleged, like a king
having several servants
there needs be no discord for several Iswaras are all
;
particles
of the secondless
Supreme Iswara, a form of Brahma and con
trolled by it. It may be asked of those who entertain this view
whether that Supreme Iswara is endowed with or without
almighti-
ness and omniscience ? If the reply be in the
affirmative, then the
necessity of several Iswaras is clearly done
away with ; for as
an internal knower, one Iswara is
quite capable of controlling all
beings, and almightiness gives him that power. If on the other
hand, the reply be in the negative, then
Jiva will be without an
Iswara. Thus then Iswara one and not many. But
is
objec
tion may be taken in quite another form and the authority of
Vachaspaty may be cited in support of his multiformness. Now
a mistake, for Vachaspati with the view of establish
this is clearly

ing non -duality and explaining it to one desirous of release,

brings
in the
help of illusory attribution and its recession or withdrawal
in that way. He has no other object.
 PANCHADASI. 1CX)

172. The phrase "

All the elements" in the above extract

from the Gita is thus explained. It refers to Jiva who is the

cognitional sac, and which cognition resides in the lotus of the

heart. With the view of explaining the reason why that cogni
tion is to reside in the heart, it is said : -the internal knower
[Iswara] is transformed into the shape of the cognitional sac,

and resides in the heart ; Iswara, the Blissful sheath is the

proximate cause of Jiva, the cognitional, and in regard to the

heart is modified or changed in the form of that cognitional
sheath.

[If we pause to enquire in to the drift of the text we shail

find, the regarded as the centre of life. It is likewise

heart
mentioned an organ,
as Iswara being most intrinsically
situated resides inside the heart where He is transformed into

cognition, intelligence or life, from His original state of bliss-

fulness. Western physiology knows nothing or next to no

thing about the heart, beyond its capacity of a forcing pump

drawing the blood out and distributing it into the arterial
channels. Popular literature assigns affection to the heart, and
the exploded dogma of an antiquated and unscientific religion

looks upon it as conscience, but nowhere is the slightest

mention made of its being the tabernacle of Iswara or seat of
cognition or knowledge in the abstract.]
173. The words mounted mechanism and wander are

thus explained. Mechanism indicates the physical body and

the conceit that it is my body is expressed by the word
mounted ; inclination for lawful or prohibited action is to

wander.
174. Jiva when influenced by the inherent force of Maya,
begets an inclination for works lawful or interdicted, and
attributes them to Self thus changing him into an agent and
instrument. This is called wandering in [the meshes of]
Maya.
175. The world controller already mentioned \ante V.
164), also bears a similar signification to that of wandering as
 110 PANCHADASI.

mentioned in the Sruti. Therefore follow the method laid

down in reference to controller and through the help of
your intellect apply it also to the world and all its contents.

[In short recognise the presence of that internal knower Iswara

in the universe and all its
contents.]
176. Inclination for lawful actions though they are the
means of virtue I have none, nor have I abstained from

prohibited works knowing them to cause the production of

sin, but moved as I am by the internal knower residing within
me and in the way engaged by him, so do I act.
177. But in such a consideration of dependence of
inclination on Iswara, there will be a consequent uselessness
of the usual incentives [endeavour] to actions good and bad ;

hence to avoid it, it is said, you are not to conclude that

nothing depends upon the individual s endeavour as far as the
doing of actions or their reverse are concerned ; for Iswara
is modified or changed in the shape of what a person is

capable of doing, therefore everywhere the individual s

endeavour is the chief cause of all works.

178. Though therefore Iswara is modified in the form of

the individual s endeavour, yet it does not set aside, his
control, for when that control is fully realised, the unassociated
blissfulness of self is
easy to be conceived of, by the Jiva.

179.
"

That helps and brings about his emancipation" so

says the Sruti, Smriti, etc. And these Sacred Scriptures have
been set down as the commandments of Iswara.
1 80. Since the Sruti mentions^" To break His commands
is hurtful and injurious,"
it is therefore plain enough that

apart from His being the internal knower, He is the Supreme

Lord. The Sruli says the commandments of Iswara are a
cause of fear The wind moves actuated by the fear of the
"

Lord, etc.," hence for a fear of breaking His commands which

in its turn and produces sin, it is sought here to
is hurtful
establish a difference between the internal knower and the

Supreme Lord ;
and that difference is marked by the source
 PANCHADASI. HI

of fear as above mentioned, which is said to constitute the

characterising feature of the Supreme Lord.

181. Two examples are cited from the Sruti to show
the control exercised by Iswara both externally and internally
By His command the sun and moon
"

etc." "The Supreme

Self (Paramalma) having entered inside [of all beings] con
trols them."

182. This "

Supreme Self is the Cause" of the universe.

Another passage quoted from the Sruti is now being explained.

In regard to the source of objective world the Shastras say,
"

He is the source from which the elements take their origin

and is the consequently Iswara
cause of their destruction ;"

for His being the creator and destroyer is the cause of this

material world. And this evolution and destruction are

admitted to take place in a consecutive order.

183. The subject is further illustrated by reference to an

example. As by spreading a picture we bring out the several

figures and other objects painted there,and present them to
our view, so during the periods of evolutional activity, or say
creation, material objects are produced by Iswara.
all

184. And as in a rolled up picture all the figures are

shut out of sight, so Iswara with the view of consummating

the actions of all individuals [virtually extinguishing them
from bearing any more fruits] draws the objective word within
Him during periods of cyclic destruction [when they continue
in a state of rarefied potentiality to be reproduced when the
dawn of creation approaches.]*

*
Pralaya and Mahapralaya are made to signify partial and
total destruction respectively. In regard to the latter, opinions
are divided. For instance, Sankhyakar, Gautama, the author of
Naya Sutras, alike deny total destruction which they say to be

a myth. The philosophy of Cosmosgony had no where engaged

abler intellects than in India. Our ancient Rishis had to a great
extent solved the mystery more satisfactorily and scientifically
than the savants of Europe, and we challenge enquiry. But the
 112 PANCHADASI.

185. Now this being and nor.. being or appearance and

disappearance of creation and destruction of the world is

views they entertain have not been thoroughly explained, hence

interested motivei and Missionary zeal had been co-operating
to class them amongst the fabulous creations of a mytholic age.
Happily the position is quite altered now, and as there is a desire
of accepting truth even from an enemy s camp we subjoin the

following explanation. Brahma, the creator has a lifetime of

hundred years. But that period covers an immensity of time

which staggers imagination and on comparative analysis with
;

the evidence forthcoming from a study of the earth s crust and

its strata, the facts disclosed by Aryan researches fit nicely into
the blank niches left unfinished by geology. For instance, accord
ing to the Surya Siddhanta we find it laid down that immediately
with the advent of Brahma on the scene, the work of creation did
not commence, the a personal creator s ordering
fiat of Let the "

waters recede and land appear," arid so on after that fashion is

never allowed here. The primary period occupied Brahma for
five millions, six hundred, sixty-six thousand years, before he was
in a position to begin his work. All this time, the earth was
passing through the several geological epochs, its crust was
solidifying or otherwise undergoing the requisite changes to ren
der it fit for life to appear. And
be remembered that a day
if it

of Brahma is equal to 14 Manantwaras

or Afanus, and a night
of equal length, that gives us a
period covered by four thousand
human Yugas or one thousand eighty-four Mahayugas, one of
which lasts for 4,320,000. Therefore (4,321,000 x 1084)2 Brahma s
day and night of 24 hours. This multiplied by 100 will give the
period he is to live. He has passed over six Manantwaras and
is in the middle of the seventh, so that if 24 Manu constitute the
period of his day, he must necessarily be near 12 o clock noon of
the very first day, and after another such
period there will follow
night, when there will be a pralaya, again to disappear with the
-dvent of dawn. This
the rule. After 100 years Brahma also is
is

swallowed up in the universal destruction and Iswara and the rest

are all gone, leaving the One Life, PARABRAHMA above mentioned.
This is a long account of evolution as understood
amongst us.
 PANCHADASI. H3
them to night and day,
Illustrated further by comparing
and shutting of the
profound slumber and waking, opening
eyelids, contentment
and distraction of the mind. Like these
several conditions the resemblance between destruction and
creation is -complete.
as a creative
186. But it
may be asked whether Iswara
source of the world is its instrumental or modifying cause ?

Both these views do not apply to the conclusions which have

been here maintained. For Iswara has a requisite force [in
the form of Maya] wherewith to create and destroy, [and as
He is secondless and formless He is neither an instrument nor

a modifying cause of the world.] For what is formless cannot

be modified intosomething else of a different shape and form,
and what is secondless cannot be regarded as an instrument
er beginner.*

* The word beginner requires an explanation. Its Sanskrit

can only be satisfact
equivalent Arambhaka or Arambhakarta
orilyaccounted for in this manner. When from a combination
there results a product entirely different in
of several causes,
parts with the
shape and form from them, for a connection
of

whole, it is called Arambhavada. As for instance by combining

produced a jar which entirely differ
is
either half of a pitcher, is

ent in shape from that half. Here the material cause

does not

leave own but a thing is produced different from that

its shape,
cause or as from a combination of one filament with another of
;

thread, a fine thread is produced out of which is produced a cloth ;

here also the difference between the cause and its product, cotton-
thread and cloth is admitted now such a view of beginning in;

regard to the origin of the world by

Brahma is inapplicable, in

asmuch as It is secondless and there is a want of an action or

product different from It. Then again, if the theory of beginning

were subsequent to the production of

to hold good, an action, its

cause, which is different from such product, continuing present in

the same state, must require in regard to one cause the beginning
Hence the view of a Naiyayika
of several products as actions.
[Arambhavada] is inconsistent.

15
 PANCHADASI.

187. Now Iswara is secondless, how can then He be the

natural cause of both the sentient and insentient ? The reply
is, His associate of Maya is the cause of insentient as the
reflection of intelligence is that of sentient creatures.
1 88. Objection may be taken in who
regard to Iswara,
is endowed with Maya, as the cause of the universe. For
Sureswar Acharya (Vartikkar) attributes to the
distinctly
Supreme Self such causation. In this way, does a dissenter
speak in this and the following verse. The Supreme Self
associated with Maya abounding in darkness or insentiency
is the cause of body, while for his preponderance of intelli

gence, and according to the conception,

knowledge and merits
or de-merits of individuals which form the instrumental cause
of their origin, that Self is the cause of both sentient and
insentient objects. In short He is the Universal Cause.
In the above manner Vartikkara
189. says, "The Supreme
Self and not Iswara is the universal cause of both
sentient

Now between the modifying cause and its

resulting product
there is said to be no difference. As for instance, clay modified
into a jar, internal organ modified in the form of
and its function,
the modification of Prakriti into Mahatatwa (according to San-
It is a fact well-known that
khya). phenomena are regarded only
as another form of matter by Kapila and his followers. Then

again, there are others who consider it to be only another modifi

cation of Brahma but how can that be ? For the world
;
is
material and Brahma immaterial; the former is
the insentient,
latter intelligence; the first is non-eternal and the last eternal.
Thus then, if it were a modification of intelligence, that is to say,
a changed form of intelligence will be
it,
destructible, for what is

subject to change is always so.

In regard to Vivaria
Karana, it is
alleged, when a cause pro
duces a result without
undergoing any change, as for instance,
silver in nacre the faults and
inconsistencies of the first two
methods do not apply, and it is the
accepted doctrine of the
Vedanta for a solution of the Cosmos.
 PANCHADASI. 115

and insentient." With the view of refuting it, our author

says. Ye dissenters, hear what a Siddhanti has to say against

ycur deduction.
190. With a desire of establishing the signification of
"That to include the Uniform Intelligence and things dis

similar, attributed by illusion, like the signification of its

complement Thou [of the phrase That art Thou" the

Supreme Self is mentioned as the Universal Cause. This is

untenable and rebutted by the Siddhanti . Here like Jiva

and Uniform Intelligence (concerning the indication That )
Iswara endowed with Maya and Brahma and their mutual

illusory attribution after having been established by Him,

Sureswar Acharya expounds the Supreme Self as the Uni
versal Cause.

191. To this effect the Sruti mentions, "From the

Supreme Brahrna which is truth, knowledge and bliss, have

been derived ether, air, fire, water, earth, medicine, food-

grains, and the physical body."

192. But it
may be asked wherein consists the allegation
of mutual attribution through illusion in the passage above
quoted ? It is therefore said, the attribution of casuation of
the universe to Brahma having the indications of truth, know-
lege and the rest, and the attribution of truth to the universal
cause, the reflected intelligence inherent in Maya (that is

Iswara) is due to a want of proper discrimination arising from

the illusory attribution of one to the other.

193. This mutual illusory attribution of one to the oiher

has already been exemplified [ Vide ante V. 1-3, Chap. VI.], but
is here again illustrated by reference to the starching of a
piece of cloth : As in a cloth that has been starched, the
stafch appears to be one with it, through mistake similarly ;

the oneness of Iswara and Brahma or their mutual attribution

of one another is due to illusion.

194. As a person of dull intellect fails to discriminate the

difference between the space appropriated by a cloud and the

 Il6 PANCHADASI.

unappropriated infinite space [of which it is a part,] so do the

ignorant conceive the oneness of Iswara and Brahma.
195. But that difference can only be conceived
by ascer
taining the purport under the six features. These are the :

beginning and the end, repetition, novelty, result, illustration

by praise and by supporting argument.* If the purport of
the Sru/: be determined in the above manner under the six
methods cited, it will appear that Brahma is unassociated
(unconditioned) while Iswara is the reflected shadow of in
telligence in Maya. He is the creator of universe.

196. In Sruti, the unconditioned nature of Brahma is

plainly set forth in the beginning and end: for instance,

in the beginning Brahma is described as "

Truth, knowledge
and infinite;" and in the conclusion,
"

Whom cannot
speech
1
grasp unspeakable.
197. The nature of Iswara now
declared by referring
is

to Sru/i text. the creative source of the

"Maya is
universe,
it likewise is the cause of the individual s
enthralment." [He
is subject to bondage.] Hence Iswara endowed with predi
cate of Maya is the creator, while the individual is a subject
of metempsychosis.

198. The mode in which creation of Iswara took

place
is now being declared. [From the
standpoint of knowledge.]
He be manifold, and thus became the collective
desired to

totality of subtle
bodies Hiranyagarbhaf just as the pro
found slumbering condition passes into dreams.

* The commencement and the con

Says the Vedantasara :

clusion repetition, novelty, the result, illustration

by praise and by
supporting arguments are the means for the determining purport ;

the reader is referred to DHOLE S Vedantasara,

pp. 44-45.
f The subtle astral body has one or several indications, accord
ing to the manner of observing it
collectively or individually like the
wood and the and water considered before that
reservior.or the tree
;

is to say, cither
the subject of one Intellect
it is
(Spiritual Intelli
gence or Boodhi) or of several. In the former condition it is the
 PANCHADASi: JI7

199. From the two views expounded in Sruti, in regard

to creation ;
of consecutive serial production [as for instance,
ether first, then air, fire, water, and earth] or their simulta
neous beginning, not telling against one another, both of them
are worth knowing same manner as dreams happen
;
in the
in both ways, consecutively and simultaneously.
200. The nature of Hiranyagarbha is defined For the :

conceit that he is the collective aggregate of subtle bodies,

and pervading like a thread through all beings (called Thread-

Soul) he is the predicate of desire, action, and intelligence
of all individuals.

201. As in the morning and evening twilight all objects

covered by darkness can only be dimly perceived,
partially
so the objective world is but
faintly apprehended in the

Hiranyagarbha condition.
202. As the sketch on a piece of canvas
duly prepared
with starch can
only be plainly perceived when drawn with a
crayon, so is the body of Iswara marked by the subtle astral
body derived from non.quintuplication of elements.

Thread-Soul or Sutratma, for it pervades like a thread through

allcreated beings, and is the subjective Intelligence of Hiranya
garbha, thus constituting a collective totality. In the latter or
individual condition it is the special or separate intelligence of

every living being. Consciousness associated with the collective

totality of subtle astral bodies is known by the names of Sutratma
(Thread-Soul), for it pervades through all such bodies like a
thread, and Hiranyagarbha or Prana, for the conceit of
being its

the five great elements in a state of simple uncombination, with

knowledge, will-force, and active energy for its attributes. It is

the subtle body itself. Iswara associated with \Maya ] illusion

abounding in pure goodness and for the conceit that He is the

astral body is called
Hiranyagarbha. Prajna associated with
Ignorance abounding in impure goodness, for a similar conceit
that he is the subtle astral body, is called Taijasa. Vide DHOLE S
Vedantasara, p. 23.
IlS PANCHADAS1.

203. Like the tender stalks or leaflets of a seed that has

germinated, this Hiranyagarbha is the tender seedling out of
which is produced the universe.
204. As in the full blaze of the sun all objects are plainly
visible ;
as the figures and trees and plants bearing fruits or
sheaths of corn are rendered manifest, in a piece of painting
filled with colour, so is this material world plainly manifested
in Virat s condition.

205. This Virat is mentioned in the fifth chapter of the

Second Ashtaka of the Yajur Veda Sanhita and Purush Sukta.
"From Brahma to the Turienne column all this universe is
mentioned as constituting the shape and form of Virat.
206. From the unanimous testimony of the different
sects of worshippers this can be gleaned concerning the

nature of Iswara [mentioned in Verses 202 208]. PVom the

internal knower to a spade every object is fitbe worshipped
to

as Iswara. [This is pointed out in this and the two following

Verses.] The internal knower, Thread-Soul, Virat, Brahma,
Vishnu, Siva, Fire, Ganesa, the king of difficulties, Vairab,

Myral, Marika (goddess), Yaksha, and Rakshas ;

207. Brahman, Kshetrya, Vaiswa, Sudra, cow, horse, deer,

bird, the ficus religiosa and banyan, mangoe, barley, paddy,
and grass ;

208. Water, stone, earth, wood, an axe and spade, all

these are Iswara, and to worship them is meritorious, for they
yield good fruits.

209. A person engaged in the worship of such objects

derives benefit according to the mode of his worship ; and
in proportion to the dignity of the object worshipped will be
the measure of his reward. That is to say, the worshippers
of low reptiles, or inanimate objects derive the least amount
of benefit, while the higher divinities worshipped as Iswara
bring forth the best results.
210. But there is only one means for cutting off metem
psychosis and getting emancipated, that is knowledge of
 PANCHADASI. lig

Brahma; just to keep away dreams one must

as
necessarily
keep himself awake, so by dispelling ignorance one is freed.
211. All the phenomena which at present are discernible
from Iswara, Jiva, physical body, to animate and inani
to us,

mate objects which go to make up the universe, all this is a

dream for they are material in the light of knowledge of second-
less Brahma. Brahma alone is real and the rest are im

permanent, hence in regard to Brahma they are like objects

seen in a dream.
212. For Iswara (the blissful sheath) and Jiva (the cog-
nitional are both contrived in
sheath) Maya and from these
two have been produced this universe.

213. Of them which portion of creation is Iswara s and

which belongs to Jiva is now being set forth according the to
citation of Sruti. "From determination to entrance is
Iswara s, and from the waking condition, etc., to emancipation
is
Jiva s."
"

The Supreme Iswara observed, certainly I have

made the several abodes (with their adequate inhabitants food

and drink) and have made my entrance in the body of the
individual through the cranial aperture in the center."

214. From a want of knowledge of non-duality about the

oneness of Brahma and individual self* established in the
Sruti, persons to that doctrine or
opposed unacquainted with
it are found engaged in disputing about Jiva and Iswara who
are endowed with Maya and in vain.

215. The sight of an emancipated person gives me

pleasure, that of a worldly-minded person enquiring after self-
knowledge excites my sympathy and makes me feel pity for

him, but with those dull* dissenters who are ever entangled in

* There are three

grades of dullness, hence such persons are
classified as either good, indifferent or bad. Those who have no
faith in the teachings of the Shastras
though they have a concep
tion of their purport to the first class. Those
belong having
neither faith in, nor the Shastras and following the
knowledge of,
120 PANCHADASI.

the meshes of error and know not the unassociated intelli*

gence of the
PARABRAHMA, need not engage in any more
I

wrangling about the real nature of Iswara and Jiva.

216. From the worshippers of grass, trees, bricks to

Yogachars, all of them are in error concerning the real

nature of Iswara ;
from the followers of Sankhya to those of

Charvak (Lokayats) all are in error concerning the nature of

Jiva.

217. no adequte knowledge of

For so long as there is

the Supreme Brahma, they are all entangled in error, and

where is their happiness and deliverance?
218. Though according to the dignity of their objects of

worship, an appreciable difference amongst them,

there is

but of what benefit is it? Or as a kingdom obtained in a dream,

or wealth acquired by begging in that condition is of not the

slightest use when the dream is dispersed and the person

awakes ;
so do their respective devotion bring forth neither
bliss nor emancipation from future re-births.
219. Thus then, it is incumbent upon one desirous of
release instead of engaging in fruitless disputes about Iswara,
to ascertain the nature of Brahma, and to acquire that know
ledge (which would procure deliverance to him.)
220. If as a means of acquiring that knowledge [of self]
it be necessary to begin with the nethermost rung of the
ladder, with Jiva and Iswara, by all means do adopt that

method, but beware of being

entangled endless disputes
in

in your preliminary enquiry, and do not allow yourselves to

lose sight of that one object, Brahma.
221. If you contend that according to Sankhya Jiva is

unassociated, pure intelligence, and Iswara is

similarly men-

bent of their wishes are indifferent ;

while the third class include
thosewho have a faith in the Shastras, but from ignorance act aa
they choose. With persons of above description, the author
writes, all disputes are useless.
 PANCHADAS1. 121

tinned in Yoga, or that the indication of That and Thou of

the transcendental phrase "That art Thou," cited in Yoga-

Shastra can be clearly ascertained to indicate Jiva and Iswara.
The reply is, in spite of the
oneness of properties both in
Iswara and Jiva, Yoga Philosophy maintains an actual existing
difference between the two, which is not the conclusion of our
Vedanta. Do therefore listen :

222. We (Vedantins) do sometimes avail ourselves of the

indication of the two words That and Thou as a step for

facilitating the comprehension of non-duality, otherwise they

are not for establishing actually a difference in their significa

tion. In other words, when they are spoken of separately as

a for the
conveying each
it is only
separate signification,
which refers
purpose of establishing an identity of indication,
to the one and same thing, viz., the Individual Self and the

Universal Self are one.

223. One entranced in the meshes of Maya which is

without a beginning, is apt to conceive of a difference between

and for preventing such an erroneous notion
Jiva and Iswara ;

of subsisting difference, the signification of those words are

cleared of all inconsistencies and made to indicate non-

duality.
224. That can be done in the same way as in the instances

Of the appropriated by a jar,

already cited before: space
whatever with the infinite space of which
having no difference
it is a mere unit, or as between
the ether of water and that of

cloud the difference is nil.

As in the instance of the ether of water and cloud a

225.
difference in their associates [water and cloud respectively]
constitutes the difference of the two, which is far from real ;

and their receptacles, the ether present in a jar, and that

infinite body which fills ail space are pure for they are un-

associated :

226. So the blissful sac (Iswara) and the cognitional (Jiva)

are dependent on the associates of Illusion(Maya) and In-
16
12J PANCIIADASf.

tellect (Boodhi) respectively ;

and their occupation or seat,
Brahma and.Uniform Intelligence are ever pure [and unrelated.]
227. It" it be said, in order to arrive at a proper under
standing, in regard to the indication of the words That and
Thou no harm can result in the admission of the views of

Sankhya and Yoga>

for they help to establish the meaning
clearly ;
the reply is, we may as well take the help of the doc

trines of a Charvaki for comprehending the indication of the

foodful sac and that [the physical body] is fit to be consider

ed [by the help of this borrowed interpretation] as self.

228. Since between the doctrines of the Vedanta and
those of Sankhya and Yoga there is marked difference, it is

impossible to expect any agreement. This the author shews

in the following manner :
According to Sankhya and Yoga
there is a difference in Self and the world is real, and Iswara
;

is something from the world and Jiva (Yoga). Unless

distinct

they set aside these doctrines, there can be no agreement

between them and a Vedantin.

229. If the question be asked what necessity is there for

ascertaining non-duality, since a knowledge of the unrelated

condition of Jivatma is enough to procure release ? The

reply is, in that case an individual may fix his belief on the
reality of sensuous enjoyment as garland and sandal, and con

sidering them to be ever-lasting, attain his release.

230. That is to say, as it is impossible to regard a
garland, sandal, etc., in the light of real and eternal subs
tances, so it is impossible to separate the Jiva from his

relationship with Iswara and the universe.

231. Why? Because he is material in constitution ;
and
Matter (Prakriii, Ajnana or Maya) has always the pro
perty of creating real, unreal ; moreover, Iswara is his
controller; how then can he get rid of future re-incarnations
when he is thus placed between Matter and Iswara, deluded

by the first and controlled by the last ?

232. But want of a right discrimination is alone the
 PANCHADAS1. 123

source of creating the above named conditions of relation and

control when they are destroyed, by the advent of knowledge,

;

or say, discrimination, the chance of creating the relationship

and control is alike destroyed on this ground an antagonist ;

take his stand. In that case, he is one with a follower

may
want of discrimi
of Sankhya. [For indiscrimination is either
nation, or something else or something opposed to it. Now
;

these are the three forms ;

of them the first is untenable, for,

want implies an absence or nothing, and that cannot act as a

productive cause of something, hence want or absence of

discrimination cannot account for a cause of relation and
and

control. Neither the second form holds good; for we do not

find that something else as for instance, a jar, to be such
;

form as it maintains something opposed

cause and the third
;

to discrimination, clearly establishes ignorance which is the

same with Prakriti of Sankhya. Thus then, it upholds

Sankhya.
233. If for the purpose of attributing bondage and
release, Self be declared to be manifold, even that is not
for Maya is quite capable of doing that.
possible,
234. How ? Like things created in a magical performance,

(as the creation of a tree bearing mangoes or other fruits,)

what is difficult of being produced is easily created by (Maya)

Illusion and for its being naturally endowed with opposite or
\i. e., unreal], creates bondage and
antagonistic properties
release or emancipation. Now it cannot be contended that
as the first is an action of ignorance, consequently emancipa
tion must be admitted as a necessity as that will be against ;

for nowhere does Sruti suffer the actualitity of

Sruli,

emancipation, like that of bondage, to prevail.

235. As for instance in reference to his actual condition

is said to be truly
"

Without destruction, and origin,

Jiva
neither bondage nor emancipation, without the
subject to
means (hearing and the rest) and any desire of release, and
in whom has ceased ignorance.
 124 PANCHADASI.

236. But the milch cow Maya has two calves, Jiva ami
Iswara, who, according to their inclination, drink the milk of
duality, but that does not affect non-duality anyhow, nor can
cause it any injury.

237. Except a difference in name, there is no difference

really present between the Uniform Intelligence and Brahma,
just as there is none whatever between the space appropriated
by a jar and the great body of it outside, infinite ether

238. That Non-dual Principle or Entity [Secondless

Brahma] which was present prior to the creation of the
universe, (as is said in the Sruti) is even present now, and will
so continue in the future i. e., during emancipation ;
there is

no doubt about that, but it is true. Then why are people

generally so fond of creating a difference ? Ignorance or

Illusion alone leads people astray and that is the reason why
the generality of mankind are fond of creating a. difference

between the Individual Self and Brahma.

239. But the question is, if the unreality of the universe
and reality of the secondless Entity or Principle, Brahma,
which form the subject under consideration, be an established
conviction with the wise, why are they found to behave like
a man of the world
[ignorant]? Where then is the necessity
of acquiring knowledge of self. Therefore it is said, from
the force of fructescent works, many wise persons are found
to have, the same inclination for using material objects as they
were accustomed to, prior to the rising of knowledge, but as
they are free from illusion they are never ensnared in its

meshes as ignorant persons are.

240. To show that the wise are free from error, the oppo
site condition of the ignorant is being first cited here. The
ignorant have a firm belief in their mind as to the reality of

enjoyment or suffering, both in the present sphere as well in

the next [heaven, etc.,] and there is neither room for the
secondless Brahma, nor is It discernible in their mind.
 PANCHADAS1. 125

241. The wise have an exactly opposite belief ;

hence
according to their individual perception and conviction,,

people create either bondage or release.

242. [Arguments for establishing the reality of Brahma
and unreality of the universe are now being given.] The
manifestibility of the secondless Brahma is derived from the
Shastras and not from experience. It may be contended, as

the secodless Brahma is not visible, hence it is impossible to

ascertain It with any definite precision. But this assertion is

untenable, inasmuch as Brahma in the form of intelligence is

everywhere manifest and is clearly the subject of perception
and experience in every individual. Then again, if it be said,
this manifestibility of intelligence can be admitted, but as its

entireness cannot be perceived, the universe also in its entirety

is not perceived, therefore you are constrained to admit an

equality between non-dual Brahma and the dual objective

world, so far as an absence of complete perception goes and ;

if in regard to the latter that does not stand in the way of

your conception, why is Brahma to remain unmanifested
then ?

243. Thus then, the manifestibility or perception of both

the phenomenal and noumenal in the same province being
equal, if that does not prevent you from enquiring into the
reality of the former, what objection can there be to hold a
similar view with regard to the secondless Brahma ?*

244. Now the Vedantin s opponent adopts a different line

of argument to do away with non-duality. He says the

* As in a pot of boiled rice, by feeling one rice, the whole of

its contents are known to have been well cooked, so by the faculty
of ascertainment residing inside the physical body, in intelligence,

felicity, fulness, eternal freedom, unassociation, etc., which

Brahma is endowed with, are easily perceived in every individual
self after the destruction of ignorance has ceased to produce any
more illusion.
 126 PANCHADASl.

secondless is without a duality. Hence non-duality and its

reverse, are naturallyopposed each other and from a

to ;

perception of the phenomenal, no noumenal can be made out.

Adopting a similar course, the Vedantin may as well exclaim,

from their natural antagonism, when the secondless Brahma
(noumenal) is manifested, the phenomenal must cease. Thus
then both of us are equally placed so to speak ; but his
opponent replies to this : The perception of intelligence is

not opposed to the phenomenal, hence we are not in the same

position. words from an absence of antagonism
In other
between your perception of the non-dual Brahma in intelli
gence, and our duality, there is no similarity with the question
raised by you and me.

245. But inasmuch as the phenomenal is unreal though

it is manifested, its reality (apparent) is not opposed to that
of the secondless Brahma, and a Siddhanti says in reference
to it : If you say so, then listen to me : the phenomenal is in

a condition of
impermanencenon-being, or non-existence
and that Brahma is the only Reality
(asal] but full of illusion ;

which no pralaya can affect, but continues to the end fully

manifested.

246. "To the end" is being illustrated : These unthink

able worlds are full of illusion and created out of it, hence
they are unreal. Having thus ascertained them, it is natural
to consider Brahma as the only Reality. [ Unthinkable
signifies what is not fit for thinking; these worlds for their

being material are unreal, and for the matter of that indes
cribable. Therefore having found out the unreality of the

phenomenal, to regard the secondless Brahma as the only

Reality is but natural.]

247. If subsequently, the reality of phenomena reasserts

again your mind after having known them to be unreal,
in

you are again to have recourse to arguments and analysis

over and over, till that error ceases to exist, [and for such
 PANCHAI3AS1. 12?

repetition there is the authority of Vyas as laid down in the

Sariraka Sutras, Chap, iv.]

248. But it may be enquired how long is that necessary

to be practised ? Hence it is said, arguments for discriminat

ing the secondless Reality, or the means hearing and the

rest to that end, are and as they are
not attended with pain
else which is
beneficial, inasmuch as they destroy every thing
harmful to such knowledge of non-duality, they can be had
recourse to ad libitum. In this respect, they differ from the
of duality, for they are painful, as they
supporting arguments
cost an effort on the part of the individual seeking to establish

it.

249. Moreover, it
may be argued that a person even with
his knowledge of Brahma, hunger and thirst, in is subject to

short, of the same worldly pursuits as he used to be before,

in his state of ignorance ;

now whether the declaration "I am
hungry,"
"I am thirsty,"
indicates self ? Or the first personal
the Intelligence which is
pronoun has reference mainly to
self? To such a question, a Vedantin admits the first view,
so that the principle of egoism or individuality, you may well

see, and no one asks you to do otherwise [not to see.] It may

as well be mentioned here, that the second view is inapplicable,

because self is unrelated and unassociated, and he can have
no concern with hunger, thirst and the rest.
250. But this discussion does not stop here : a dissenter

is apt to maintain, though hunger and thirst may not properly

be the subjects of self, yet through illusion or mistake one is
apt so to perceive ;
and says a Vedantin, in such a circum
stance [of attributing hunger and thirst to self through illusion]
the best plan is to destroy that illusion, and to practise dis

crimination always.

251. For, illusion comes from interminable desire which

has no beginnning ;
and for its removal, the repeated practice
of discrimination [from things real and unreal] is very proper.

252. That unreality of the phenomenal world, and its

 I2S PANCHADASI

illusory nature can only be found out by argument, analvsis

and deduction, and not by experience. But objection may be
taken to it, for the experience of the
exquisitely beautiful com
position of the universe, which is quite unthinkable* and for
its being a
subject of cognition for the witness, it cannot be
maintained that its unreality is alone capable of being deter
mined by arguments and not experience. And that is now
being removed as follows It is not to be said, that the discri
:

mination of unreality proceeds from argument only, where

the witness has an experience of the unthinkable
composition
[of the phenomenal.]
253. That unthinkable (composition) is an indication or
sign of the falsity of an object but a dissenter seeks to con ;

nect it with the pervasion of intelligence of self, and says,

intelligence is endowed with it. To this, the reply is, from a
want of prior contact or combination, the unthinkable com
position, is one indication or sign of non-duality and the ;

Vedantin admits the unthinkable source of self, because he

must be either that or its reverse ;
in the latter
contingency,
his origin must be capable of being conceived with ease,
which is not a fact, because eternal ; hence there is no other
alternative but to call him (Achinlyarachana) unthinkable, etc.
254. How can intelligence said to be eternal ? Because

nothing can be conceived anteceding it. If any one were to

say, intelligence has a prior condition ;
he is to be asked,

What it is ? Whether it is conceived by intelligence or by

insentiency ? Now then of the two prior conditions either of

intelligence or insentiency, insentiency cannot be the instru.

ment of discovering intelligence, and hence cannot precede it ;

* Literal construction of achintyarachana is what has been

given here, that would signify either the worthlessness of thinking
about the source of the world, for being putside of self and a
duality ;
or what cannot be accurately surmised from thinking
so vast and unknown.
 PANCHADASI.

"With reference to the first view, the question is whether intelli

gence is perceived by the same intelligence or by another

intelligence to constitute a prior condition ; of them, if it be

said in reply, that the prior condition of intelligence is quite
distinct from the same intelligence, it will then amount to an
admission of two intelligences, a duality and as non-duality
does not recognise another intelligence, and even for argu
ment s sake admitting its existence, there will yet be wanting a

co-operation (pratiyogi) of that intelligence, without which its

knowledge or perception will be clearly impossible. Then

again, with that perception by another (prior) intelligence
this one (intelligence) will be reduced to the condition of
insentiency like that of a jar, etc. Thus then, there remains
that other consideration which sets forth intelligence being
manifested by the same intelligence. Even that is untenable,
for want or absence of a thing cannot be perceived by itself.

Moreover, in regard to phenomena, owing to a difference in

the demonstrator the internal organ and the rest, and for
an utter impossibility of perceiving an absence of that duality

(the world) by itself, and for an absence of another iiis trtt-

ment, a prior agent of that duality it may as well be said

that like the want of prior condition of intelligence, the phe
nomenal has also no prior condition, of another substance

preceding it. Therefore it is said, the prior condition of

duality is conceived by intelligence.

255. The phenomenal with a prior condition [in intelli

gence] merely a product just as a jar is, yet its composition

is

is unthinkable, and for the matter of that, false and unreal

like phantasmagoria.
256. Thus then, having shewn {ante 242-254] the mani-
festibility of intelligence in the beginning, it is
consequently
eternal and visibly perceptible ;
save and beyond it, every
other thing is unreal, and that unreality
is perceived through

the same intelligence. But then objection may be taken as to

the tangibility or visibility of the non-dual secondless Reality,

7
 130 PANCHADASI.

Brahma. Hence the author proceeds to clear it In

away.
telligence is visible, and through it
unreality of phenomena
is
consequently the assertion that the secondless
conceived,
entitylBrahma not visible, would is
imply contradiction.
257. If it be said, notwithstanding the explanation above
given after the Vedanta, there are
many Vedantins \vho yet
have no faith in and why so ? The reply is not difficult to
it,

find : for in the case of Charvaks

many of whom are well
versed in logic and sound reasoning, yet are
they found mis
taking self with thejphysical body, and why is this?
258. If you say from want of a clear intellect they are
unable to discriminate properly, then I may as well conclude
from a want of proper study or right interpretation of the
Shaslras, those Vedantins shew no faith in the explanation
about the visibility of the secondless Reality.

259. When by a proper ascertainment of the secondless

Reality, desires seated in the mind and passions are all des

troyed, then an individual attains deliverance in life ; and in

his present life he enjoys supreme felicity. This effect of self-

knowledge is mentioned in the Sruti, and it is impossible to

deny it, for it is a visible result.

260. As for instance

"

When knowledge of self arrives

maturity, the joints of the heart are all destroyed" Sruti.

Joints refer to desires and passions.

261. But here desires, refer to the mistaken
identity o?
egoism (Ahankara) and intelligence, as instanced in the use
of the first personal pronoun I and its deflections, mine, etc.

262. Though the above desires are sources of evil, yet

in reference to egoism, if
intelligence be kept apart and separ
ate and not mixed up with it, and in that condition of Aliena
tion of intelligence kept distinctly in view, millions and tens of
millions of desires, will not be prejudicial to knowledge [of
self] ;
for the maturity of knowledge has already destroyed the
joints af the heart [as has been mentioned already].

263. As for a preponderance of de-merits in you, the

 PANCHADASI. 13!

perception of the secondless Reality brings you

no satisfaction
and comfort, so even with the destruction of the desires and

of the heart], if as a result of fructescent

passions [joints
works works which have already began to bear fruit desires

do come afterwards.*

264. They [desires originating with egoism or belonging

to it]
cannot in any way affect the Supreme Self who is intelli

gence ; just as a disease of the physical body or the growth

and decay or destruction of a tree cannot affect self, for he
is quite unrelated, similarly after the destruction of illusory

attribution of egoism to self, any desire originating in the first

is of distressing, causing pain or affecting him

quite incapable
in any way.

* With reflex physical body, and is

intelligence, self, egoism
apt to be mistaken by a gradual consecutive difference of which
there are three varieties, viz., ordinary, active, and erroneous.
The identity or oneness of egoism with the reflex intelligence is

ordinary or natural, for it comes and goes with reflection of in

telligence ;
then again, identity of egoism with the physical body
is called active [Karma]a result of fructescent works,
as it is

because the conception or experience I am a man," etc., of all "

individuals lasts so long as fructescent works continue with their ;

destruction there isno more any attachment or conceit for the

physical body. And the mistaken identity of egoism with the
witnessing intelligence which is quite unrelated is called erroneous,
as it is conceived in ignorance, because with the destruction of

ignorance a wise person destroys that identity, and he is never

found to say I am an I am a doer, an eater, happy or
" "

agent,"

miserable." Sankaracharya has in this way, illustrated the mis

taken identity of egoism. In regard to the first and the second,

they are seldom found to be the subject of perception in the wise :

from a destruction of ignorance and error or mistake, the wise

are exempt from the third variety, so that the property of egoism
in the shape of reflex intelligence and desires, cannot militate

against the Witnessing Intelligence, so far as a theosophist is

concerned.
 PANCHADASl.

265. If you say, prior to the destruction of desires and ;

passions of the heart, there is no

possibility of any connection
of desires with the unrelated blissfulness of the
Supreme Self,
hence there will be no more forgetfulness about it, for it

means the same thing as destruction of the heart s and

joints,
that shall constitute
your success.
266. If you say ignorant persons know it hence
not, it

is the name for a heart s joint, for the difference between a

wise and ignorant is known by the presence or absence of
those joints (desires).*

267. Between the ignorant and wise there is no difference-

whatever, so far as an attachment or its reverse, for the physi
cal body, organ, and intellect is concerned.
268. As for
example, between one who has the sacred
thread, and one who has it not though belonging to the
same caste, there is no difference so far as the rules of food
are concerned, but their actual difference consists in the
qualification of the former for the study of the Vedas to which
the latter is dis-entitled.

269. Destructions of passions and desires in the heart

of the wise proved by a reference to the Gita (Chap. XIV.
is

v. 22) as follows They neither shew an aversion for

:
"

miseries already befallen, nor evidence a desire for

happiness,
but like a person quite unaffected
by them, allow things to
take their usual course," and this is called destruction
of the
heart s malady.

270. But the text quoted from the Gita may be construed
as a piece of counsel for the wise asks them
;
it to be quite
unaffected either by pleasure or its and
reverse, is therefore

*
The Sanskrit word Granth? means a joint, but the heart
has no joint, it likewise means a knot, which even it has not,
therefore it
signifies crookedness, a malady, etc. as there can ;

hardly be any grievous mistake about it, I have allowed it to-

remain and this explanation is
hardly called for.
 PANCHADASI, 133

no proof of destruction of the heart s malady, passions and

desires. If a dissenter would argue in this strain, the signifi

cance of the word like in the verse would be rendered

futile; and if it be alleged that from want of the requisite

strength in the body, the wise are prevented from works, [so

they cannot be said to have destroyed

that their
virtually

desires, hence they abstain from actions,] then as a neces

sary deduction, it would follow that the wise are ill and

suffering.

271. If you regard a knower of self, perfectly passive and

indifferent to pleasure or pain, as a sick man, how very credit

able is that to your intellect, and how clear is your knowledge.

What next ?

272. you support your assertion by citing the

If Puram
as a testimony, where it is said Bharat and others were alike"

supremely indifferent, but they were sick

What prevents ;"

mentions "Even
you from taking note of the Srutitext which
in eating, playing, and sexual intercourse, a theosophist acts

like one indifferent."

Bharat and others did not live without eating, like

273.
wood and stone fixed in one place, but from fear of company
they lived supremely indifferent to pleasure and pain.

274. And that avoidance of company owed its origin to

the following reason. People who mix much in company are
often found addicted to harmful works, and those without it,

enjoy felicity; hence for a person desirous of happiness

avoidance of company is always essential.

275. Dull and ignorant persons unacquainted with the

drift of the Sacred Writings attribute de-merit to a theosophist,

who has no inward longing for company, but to all appear

ances externally, engaged in the practice of playing on a
musical instrument, or accompanying it vocally ;
let them do
it, as it can bring forth no evil, for the unassociated condition

of self is a natural inference to us [and a matter of fact].

276. Indifference, knowledge, and material abstinence

 134 PANCHADASI.

are helpmates of each other; in many instances are

they
present together in the same person, and sometimes
separately
in different.

277. But their cause, nature, and action are

(result)
different and are never of one and the same shape, hence, for
a theosophist, it is proper to discriminate their difference.
278. To pry into the defects of all subjects is the source*

* If we take a little
pain to enquire into the usual phases of
an earthly existence we shall find everywhere we are subjected to
pain varying in intensity and character. For instance, in intra-
uterine life the fcetus is surrounded by and encompassed on all
sides with the uterus, it floats in a quantity of fluid, and lives

entirely on the mother s blood ;

from her rough movements, it

isindeed protected by the fluid, but yet it has to change

position
before delivery takes place, and that is attended with pain alike to
the mother as to her offspring. Its nurture and growth are
attended with the same anxiety and costs a deal of trouble. So
on till old age, when the limbs refuse to carry the weight of the
body, the spine is doubled up, sight and hearing are almost gone,
teeth have left the jaws, allowing an incessant dribbling of the
saliva, a source of nuisance both person and with whom to the
he speaks, he loses control over his excrements, and they
escape sometimes quite unnoticed for which his relatives are not
charitable enough to overlook. He is reprimanded as an old
useless dog, his dissolution is prayed for by the family when he is
confined in a bed of sickness, and if it
happens to be a chronic
malady, many are the curses showered upon his head. He has
grown old and useless, none cares for him, not even his children.
Under such circumstances who is there that should not cultivate
an aversion to life and its repeated re-incarnation ? Hence it is
said, a man of indifference should always take things at their
natural light or real worth and attribute faults in relief
glaringly,
as it were, to
intensify his aversion for the world.
Now the nature of indifference is to cast away every thing or
shew any aversion for it. But as there are several degrees of
indifference, it is classified under two varieties with several sub-
 PANCHADASf, 135

or cause of indifference, and to have an aversion for all things

is its nature, and not to desire what is already discarded is its

result.

279. Hearing, consideration/ and profound contempla

tion are the source, discrimination of self the nature, and
to prevent desires and passions from rising in the subjugated
mind, the result of knowledge or perception.*

divisions. For instance we have (i) Par, and (2) Apar Vyragya.
The said to signify an aversion for wealth
first is and prosperity
already got, and altogether to discard or abandon it. The second
is sub-divided into four varieties named respectively (a) struggling
(Yataman}, (b) distinguishing (Vytireka), (c) earnestness (eka-
indriya), and (d) subjugated. They are defined in the following
wise : The Struggling is an indifferent variety and consists in
regarding nature of things.
the defective Distinguishing con
sists in improving the good qualities of a person, deriving satis

faction therefrom. Earnestness is to abstain the external organs

of sense from internal desires ;
and when they have been so far

subdued that they no more trouble the mind, it is called

subjugated,
Of this last we have three more sub-divisions to speak of, they
are called dull, sharp, and very sharp. When with the demise
of a wife, child, or loss of property one feels disgusted with the
world, and desires to abandon it, that is called dull. Then again,
when a person incessantly prays not to have a wife, wealth, or son
in his present life, with a tranquil intellect, that is called sharp

indifference and in regard] to a future state when he wishes not

;

even for the blissful abode of Brahma, it is an instance of the

last variety.

* his wife Maitreyi says,

"

Self is sure
Yajnavalka addressing
worthy being seen, he is fit to be heard [from the precepts of
of

the wise] considered and meditated upon." Thus then in regard

to the perception of self visibly by the mind the above are the

several means, and as such they are sources of knowledge. More

over, discrimination of self, has reference to the ascertainment of
the existing difference between the uniform intelligence and
 136 PANCHADASI.

280. Forbearance and the rest* are the cause earnest

attention, the nature and the slackening of the usual prac
tices of people, the result of mental abstinence.

281. Of them Indifference/ knowledge, and actual

abstinence, knowledge is the principal for its bringing in

emancipation, while indifference and abstinence are merely
the means of knowledge and helpful to it.

282. For all three to continue in equal force, in the same

individual, can only happen to a person as a result of his

superior devotion ; but from some obstacles or other, it often

happens for one or two of them to get reduced.

egoism, but this need not necessarily excite any misgiving as

telling prejudicially against the doctrine of non-duality. For the
uniform intelligence is something other than the physical body ;

organs sensory and active, vital airs, etc., etc., and to look upon
it as Self or Brahma is the height of knowledge and the acme of

discrimination ;
but then to connect desire with egoism as my
1

house, my money, mine eyes/ are conceived

my son/ in error,

hence the ascertainment of difference is insisted upon ;

but for
one, who has no mistake of self as an agent or instrument, his
egoism has already merged into the Absolute, the Infinite,

Supreme Self, and his discrimination is matured. Similarly the

concluding portion has reference to keep the mind free from being
disturbed with other illusions in regard to self after it has been

thoroughly subjugated and restrained from the disturbing influence

of the senses.

* include
They :

(1) Forbearance (yatna)

(2) Canons to be observed (niyama),
(3) Posture (asana) t

(4) Regulating the vital air (pranayama),

(5) Restraining the organs of sense (pratyahara),
(6) Fixed attention (dharana),
(?) Contemplation (dhyana),
(8) Conscious meditation (savikalpa samadhi).
 t ANCHADASI. 137

283. One whose knowledge is diminished by an increase

of indifference and mental abstinence never attains

emancipation at once, but entitled to enjoy the

is
felicity of
the liberated in life, as a result of his pious devotions.

284. On the other hand, one who has a preponderance

of knowledge with less of indifference and abstinence is

sure to enjoy the supreme felicity of Nirvan, and not that

destruction of visible misery which forms the happiness of the
liberated in life.

285. It is the nature of indifference to regard

everything
as worthless, hence even the several abodes from Bhur to
Brahma are looked upon as no better than straw, that is its
highest limit ;
but knowledge has its finality in producing a

steady or firm foothold of affection for all creatures, equally

with one s own self.
286. As in the state of profound (dreamless) slumber all

external objects are forgotten, so is forgetfulness of enjoyment

[of sensuous objects] in the state of wakefulness said to be
the final point of abstinence (Upariti)* In this mannner,
the shades of difference present in indifference and the two

others, are fit to be ascertained, [so that one may know which
is superior or the best, and which less so and may follow
accordingly.
287. Though for a presence or continuance of fructescent

works of various kinds, even a theosophist is at times infested

with desires, yet that need not stand as a plea for construing
the Shastras in a contrary light.
288. From a force of fructescent works, whatever condi

tion a theosophist may be circumstanced to fill, it can create

* Abstinence is continually to keep the external senses aloof

from sensuous objects, after they have been turned away from
them, thereby to keep the mind engaged in hearing the precepts
on the Brahma ;
otherwise to abandon all acts enjoined in the

Shastras, in the prescribed order [by turning a Sannayasf].

iS
138 PANCHADASI.

no difference, his knowledge suffers not the least, consequently

his emancipation is certain.*

289. To sum up then : As in a piece of painting

several figures are duly represented, so is this exquisite
objective world, a duality through the force of illusion

attributed to the intelligence of the Supreme Self; and it is

essentially requisite for that illusion to be shaken off and

intelligence alone particularized (as the secondless, non-
dual Reality.)

290. The fruit of reading the present treatise is enjoined

in the following words : Those of clear intellect who
incessantly study it to find outfits profound signification,
shall cease to be enchanted with the sight of this unreal
world like the ignorant, or as they used to be, in a prior stage
(\vhen,wanting t in knowledge), j

END OF VOL. I.

* For with the destruction of

ignorance the material of which
the future body is to be built is destroyed and he is freed.
 MUSJID BARI STREET,
Calcutta, is/ January 1990, >

Aeries.

Vedantasara OF PARAMHANSA SADANANDA JOGINDRA, with

the Commentary of Nrishingha Saraswati, in Sanskrit. Price
Re. i. Postage i anna.
Do. ENGLISH TRANSLATION, with an INTRODUCTORY MEMOIR
on MATTER & SPIRIT. Price Rs 3. Reduced to Re. 1-8. (Slight
ly damaged.) Postage i anna. (Only a few copies available.)
Do. HINDI TRANSALATION. Price As. 12. Postage i anna.

Do. With BENGALI TRANSALATION. Price As. 12. Postage

i anna.

# %
THIS work establishes the Non-Duality of the Soul and
the Brahma, and is the Master-Key for attaining Nirvana by
the destruction of Ajnana (A-knowledge).
The Arya of Lahore thus speaks of the work :

The work before us is a tri-lingual translation, together

with the Original Sanskrit of the work of the above name.
* * * * The merits of these several translations
are undoubtedly great. The Bengali rendering is that of Pundit
Kalibur Vedantabagish, the Hindi has been done by the well-
known Sanskrit Scholar, Lady Rama Bai, while the English is
the work of the Editor [N. D.] himself. The book contains also
a Preface and an introductory Essay on Matter and Spirit. The
work is a proof of the indefatiguable zeal and industry of Babu
Heeralal Dhole, whose English rendering alone is such as is sure
to command a very wide circulation for the book."
ThePhilosophic Inquirer of Madras remarks thus :

11
a bi-lingual [tri-lingual] translation of the Vedantasara
It is
or the Essence of the Vedanta Philosophy of Paramhansa Sa-
dananda Jogindra. The English rendering of it is from the
erudite and scholarly pen of our friend Dr. Nandalal Dhole,
late Surgeon to the Courts of Khetree and Marwar.
We may make bold to assert that the translation appears to us
to be one which throws much credit on the translator, because of
its and perspicacity of style. In cases where the
simplicity
Text is obscured by the technicalities peculiar to the subject, the
2 OPINIONS OF THE PRESS ON
(

translator has given ample annotations at foot of each page

explaining the terms and contexts, so as to enable the student of
Vedantism to understand the subject without any external aid,
and also in view to make the translation itself lucid and un
mistakable. The translator appears to us to have acquitted
himself well, and from the way in which he has done his work,
there can be no doubt that he has mastered the subject he has
undertaken to handle, in a way profitable to others also."
Indian Nation in speaking of the work says :

the Sanskrit Text, and Translations in

"

It gives Hindi,
Bengali and English. The Sanskrit Text is largely annotated.
There is also a very learned, philosophical dissertation on the
doctrines of the Vedantasara and corresponding European
systems. The book is well got up and a better edition would
;

hardly be desired."
The Theosophist in reviewing the work remarks :

The views, at any rate in its first English

"

part, being
avowedly those expressed in the columns of our magazine, very
little has to be said of this portion, except that the author has
made uncommon good use of it, and elaborated very cleverly the
whole. One point, however, may be noticed, as it is found to be
constantly contradicted and picked holes into, by the theists as well
as by all the supporters of independent creation viz., the definition
of Matter.

Kapila defines Matter to be eternal and co-existent with

11

Spirit. It was never in a state of non-being, but always in a

state of constant change, it is subtle and sentient, etc., etc., (p. 2).
"This is what the Editor all along main
of this Journal has
tained and can hardly repeat too often. The article What is :

Matter and What is Force ? in the Theosophist for September

1882, is sufficiently lucid in reference, to this question. It is at
the same time pleasant to find that our learned friend and
brother, Mr. T. Subba Rao Garu, the great Adwaitee scholar
shares entirely with all of us these views, which every intutional
scholar who comprehends the true spirit of the Sankhya Philo
sophy, will ever maintain. This may be proved by the perusal
of a recent work on Yoga Philosophy by the learned Sans-
kritist, Dr. Rajendra Lala Mitra, the Introduction to which has
just appeared, showing clearly
how every genuine scholar com
prehends the Sankhya in the same spirit as we do. The ONE-
LIFE of the Buddhists, or the PARABRAHMA of the Vedatins,
is omnipresent and eternal. Spirit and Matter are but its mani
festations. As the energising force Purtish of Kapila it is
Spirit as undifferentiated cosmic matter it is Mulaprakriti. As
differentiated cosmic matter, the basis of phenomenal evolution,
it is Prakriti. In its aspect of being the field of cosmic ideation
it is Chidakasam as the germ of cosmic ideation it is Chinmatra
; ;

while in its characteristic of perception it is Prajna. Who

ever presumes to deny these points denies the main basis of Hindu
 DHOLE S VEDANTA SERIES. 3

fast-
Philosophy and clings but to its exoteric, weather-beaten,
fading out-shell. The main point of the work under review
seems to be to indicate how in this basic doctrine, upon which
the whole structure of philosophy rests, both in the Aryan
and
Arhat tenets meet and are identical, in all, except in forms of
The
expression, and how again Kapila
s Sankhya supports it.

author has in this respect admirably succeeded in condensing

the whole spirit of the philosophy in a few short pages. And a
close study of the same is sufficient to bring the intelligent reader
to the same sense of perception. For a superficial reader, Dr.
N. Dhole, the English translator, seems to hold that Spirit is
and quite a
something quite apart and distinct from Matter,
different substance or no-substance, if you please. But such
readers can only be referred to the following extract :

<

And since the recognition First Principle,

of this
call it Prakriti, Purusha, Parabrahma, or Matter, Spirit,
the
Absolute, or the Unknowable, clashes not with the cherished
ideas of the most inveterate Freethinker
above passages clearly prove that like all true Adivaitees
"The

the learned Doctor holds Spirit and Matter to be but different

phases and aspects of the ONE-LiEE which
is every thing or
no nothing; if you prefer. It would be a pertinent question
to ask, how it is then that the author expresses himself a Dualist !

in the consideration that so

The simple explanation will be found
far as the phenomenal, or the manifested world is concerned, the
idea of Duality is launched into the discussion to indicate the
two aspects of the one eternal whole, which together set the
once turn from
machinery of evolution into working order. But
the manifested into the nonmenal, the unmanifested Life and the

*******
erudite author will most probably cease to call himself a dualist, as
is made very clear from the above quoted extract from

"

ought
It is needless to say
to possess himself of
his work.

again that every student of Adwaitism

a copy of the work under review."

The Purusharthapahtaini of Masulipatam reviews the work

as follows :

11
We
have to acknowledge with thanks the Vedantasara.
It isa Manual of Advaita Philosophy of Paramahansa Sadananda
on Matter and Spirit. It
Jogindra with an Introductory Memoir
is very ably prefaced by the Editor, Mr. Heeralal Dhole, whose
the once
learned and longs to see the revival of
patriotic spirit
of our Aryan nation.
glorious spiritual or religious advancement
The Memoir and the English Translation of the Original Sans
krit Text by Dr. Nandalal Dhole, late Surgeon to the Courts
of

Khetree and with

Marwar, annotations, do justice to his
copious
Kapila Maha Muni, the first
Prince of Yoga
ripe erudition.
Philosophy, has his masterly views expounded in the Memoir.
The book is a Treasure of the Aryan Spiritual Philosophy and
is to be in the possession of every enlightened gentleman,"
4 OPINIONS OF THE PRESS ON

II- The Panchadasi, or AN ENCYCLOPEDIA OF SPIRI

TUAL TRAINING. BY VIDYARANYASWAMI. New Edition. In 2
Vols. Demy 8Vo.

,%
WHATEVER, the Aryan Philosophy says concerning the
A/ma (Soul) and Parabrahma (Asolute) has been fully and
elaborately discussed in the present work with critical notices
of the other contending systems. It embraces dissertations
on Cosmogony, Psychology, Evolution, Yoga and Emancipa
tion. It is a complete clue for the comprehension of the
SCIENCE OF MAN, his relation to the Universe, and his ultimate
destiny. It clears out the mistaken notions concerning Iswara
and Parabrahma, and reviews Theism and Pantheism in all
its aspects. In short, as a Key to ESOTERIC SCIENCE it is
exhaustive.
Ditto Sanskrit Edition Rs. 2-8.
English Edition. Price Rs. 5. Postage As. 2.
The Indian Selector in acknowledging the work writes :

We acknowledge with thanks the

"
* second
Volume of the Vedanta Series, the Panchadasi. It is *
* translated with copious annotations
by Mr. Nandalal Dhole, L.M.S., the same gentleman who tran
slated the Vedantasara. The Publisher deserves credit for
giving to the public the facility by supplying them with the
ancient Hindu literature in cheap form. The [Book] is handy
and neatly printed."

The Arya says :

Mr. Nandalal Dhole, L.M.S., translator of the Vedantasara

"

and the Publisher of his works, Mr. Heeralal Dhole, are doubt
less engaged in the laudable work of supplying the world with
English Translations of the Aryan Philosophic and Spiritual
literature. A Hand-Book of Hindu Pantheism, the Panchadasi
with copious annotations * * *
* * was received in our office
during the last
month. In it we find many valuable things deserving of a care
ful study by the votaries of Occult science, and *
we recommend the work to the
public for patronage."

The Theosophist writes as follows:

work purposes to discuss fully and elaborately what
"The

ever the Aryan Philosophy says concerning the Atma (Soul) and
Parabrahma (Absolute), with critical notices of the other con
If we may
tending systems. judge from the contents of the
[work] under notice, the authors evidently are for the Adwaita
doctrine of Srimat Sankaracharya. The arguments against the
opponents of that system are undoubtedly strong.
"The
publication of the book under review is likely to do good,
and we would recommend it to all who may be interested in a
study of the Aryan Philosophy"
 DHOLE S VEDANTA SERIES. 5

ThePhilosophic Inquirer remarks :

"Ifis a country in which the highest truths of philosophy

there
were taught to the earliest man, it was our own country India,
the cradle of philosophy, which many a great intellect of our
land delighted in, it was the Pantheistic phase of our Vedantic
philosophy if there is a philosophy,
;
which while being most
highly intellectual and sentimental, can at best satisfy the human
instincts, it is, we venture to say, without fear of contradiction,
Pantheism proper sprung in India. Any interpretation of such a
philosophy faithful in its entirety must be welcome to all thinking
minds; the undertaking therefore of our eminent contributor
N. D. to translate the Panchadasi with annotations is laudable
in every respect indeed and on perusal of the;

above translation to hand, we have been able to find therein

a clear and systematic exposition of Vedantism to the extent
executed. We
cordially invite the attention of all our friends
and readers to this very useful publication of the translator of
the Vedantasara, and hope that it will meet with a large support
from the educated section of our countrymen, the kind of support
which it deserves."

III. On the Road to Self-Knowledge. Containing

the Texts of MOHA-MUDGAR, ATMA-CHHATAK, ATMA-BODH,
PARAMARTHASARA AND HASTAMALAK, with English translations.
Price Re. 1-8.

*% THIS work is admirably suited for beginners. Srimat

Sankaracharya and others have fully and elaborately expound
ed the doctrine of non-duality in this book.
IV- Fundamental Truths on the Problem of
Existence. BY "N. D."

The Philosophic Inquirer reviewing the work writes :

author has taken great care and evinced much subtility of

"The

discrimination, to present before us a concise dissertation on the

philosophic system of Kapila, the father of Materialistic philo
sophy, as the author calls him. He then attempts to point out
the difference between the Materialistic philosophy of Kapila and
its modern aspect.
his views are in respect to this great problem, the attempt
"What
to slove which has been only fruitful in splitting the holders of
different and conflicting theories into bitter and uncompromising
sectarians and bigots of dogmatic proclivities, may best be gather
ed from the following most telling passage :
"And now that Pantheism is attracting increased attention
from the highest intellects of the West, after sleeping a sleep of
death in this cradle land of humanity where it first saw the light
of day ; and since the recognition of this First Principle, call it
Prakriti, Purusha, Parabrahma, or Matter, Spirit, the Absolute,
or the Uuknowable, clashes not with the cherished ideas of the
most inveterate Freethinker, the hard materialist, the staunch
Atheist, the inexorable Physicist, or the follower of the so-called
 OPINIONS OF THE PRESS ON

isms who stand on the legs of logic and reason it

may justly be ;

termed as the centre round which the satellites of Religion re

volve. Our adepts have been proclaiming from their high pe
destal this solemn truth for centuries it has been repeated quite
;

recently that the Deist s God exists nowhere. Yet, even yet, the
world is slow to profit by such instruction, and so it must continue
to the end of the chapter.

stating in brief the aim of the work

"After a work
which as he [the author] himself thinks tend to stimulate a
will,
study of those precious records of thoughts which our progenitors
left a legacy for us to inherit, far richer than the priceless Kohi-
noor or the collective totality of the world s gold and which now
are monopolized by the cobwebs of the spider and if it be so for- ;

tuuate as to secure one ardent and earnest enquirer patiently

taking up the work and finding the lost key, our end and aim will
be gained ."

V. Yoga Shastra Shiva Sanhita in Sanskrit with a

Preliminary Discourse on Yoga Philosophy by Madavacharya
(Vidyaranya Swami), the reputed author of Sarva Darshan
Sangraha, Panchadasi, etc. Cloth Bound Re. 1-8.
The National Guardian introducing this book to its readers
writes :

are works on Mysticism for the development of psy

"Tantras
chic powers latent in man, and Yoga is its stepping-stone. The
word Yoga in Sanskrit means to unite, and the process of
uniting is called
krtya. When a unit is added to
Yoivgic
another unit, it is Yoga, and as in the Science of Numbers, so in
the Realm of Mind, as the Duke of Argyll terms it, when the
Jivatma (Soul) is united with the Paramatma (Absolute), it is
Yoga in its occult significance. When one unit is added to
another unit the separate existence of the single unit is a nonenti
ty, and the two is combined in one, similarly when by Yowgic
kriya man unites his Self with the Divine Essence, he becomes
One with the Brahma (Absolute). Realizing this truth, Jesus
Christ, nineteen centuries ago, uttered to the gazing rustic ranged
round him, I and my Father are ONE. Sakhya Muni too, the
founder of Buddhism, long before Jesus hailed the Holy Light
preached the doctrine of One-Life. Srimat Sankaracharya, the
famous Adwaita preacher, followed suit. But it was Patanjali,
who first expounded this Science, and systematized it in form. But
to modern Indians all this is phantasmagoria. For having lost
the right-key to comprehend the esoteric teaching of the Shastras,
the educated mind is now in the horns of a dilemma to accept or
reject the transcendental doctrines of his sires. The appearance
at this juncture of a Transcendental Work from a scientific point
of view is, therefore, of supreme importance, and we hail with
delight the publication of THE ESOTERIC SCIENCE AND PHILO
SOPHY OF THE TANTRAS [Yoga Shastras].
 A HAND-BOOK
OF

HINDU PANTHEISM.

THE PANCHADASI
0,F

SREEMUT VIDYARANYA SWAMI

TRANSLATED WITH COPIOUS ANNOTATIONS.

BY

NANDA LAL DHOLE, L.M.S.,

Translator,
"

Vedantasara," &c.

SECOND EDITION.
IN TWO VOLUMES,

VOL II.

CALCUTTA:
HKEKALAL DHOLE, MUSJID BARI STREET,
SOCIETY FOR THE RESUSCITATION OF INDIAN LITERATURE,
KASI GHOSE S LANE, BEADON STREET,

1900

[/I// rights reserved.]

 PRINTED BY H. C. DAS,
11
Elysium Press," Kasi Ghose s Lane, Beadon Stresf,
Calcutta.
 THE PANCHADASI.

SECTION VII.

On the Discovery of Felicity.

IN beginning this treatise, the author BHARATITIRIHA GURU,

the Brihadaranyaka
opens with a recital of the main subject of
Upantshad:"A person who knows self, his individual self
one with Brahma, has no more desire left in him, for
to be

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 ac

life will be thoroughly

quisition of felicity by one liberated in
set forth.

With the view of explaining the signification of the word

3.
in the aforesaid passage, the mode of creation is
now
person
said through the reflection
being determined. It is "Maya*

of intelligence creates (Jiva) individual and Iswara" (Sruti).

* Here the word refers to the reflected shadow of

Maya
Brahma, which is and bliss. The material cause of
intelligence
three attributes satwa, raja and tama is called
phenomena with its

Prakriti ; composition viz., a preponderance

from a difference in
trans
of the pure good, and impure good Prakriti is respectively

formed 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

VOL. II.
 140 PANCHADASI.

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
iscreated by Jiva and Iswara From determi
respectively ?
nation to entrance belongs to Iswara and from to ; waking
emancipation, Jiva. That is to say, "Iswara for the desire
that he should multiply and manifest himself in diverse forms"

(Sniti) constitutes the beginning of the creative process in

dicated by the word determination ; and, his entrance in the
form of the Spirit or self (Atma) 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 eman
cipation, the final destination, for his conceit in them, they are
said to be his contrivance. Now Jiva for the conceit about
his body, etc., and constant occupation works, and enjoy,
in
ment of happiness, with wife, food and drink while awake,
enjoys in profound slumber; and in dreaming
felicity
slumber, he an agent for experiencing felicity or its reverse,
is

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 word person is now being
set forth. [He
"

that
is] changeless, unrelated intelligence,

shadow of Brahma with the three attributes and bad

good, active
forms Prakriti, which for a preponderance of
pure good or
impure good is differentiated into 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 forms his cause-body,
it
(Avidya)
and for his conceit in it he is called Jiva; Prajna, 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 ?,nd
Avidya are formed from Prakriti.
 PANCHADASf. I4 1

the of error and illusion which

supreme self, subject
attribute the physical body, sensory and active organs, etc., to

him (in short through mistake these are confounded with

self). He is unrelated naturally, yet from mutual illusory

attribution be present in (Boodhi) spiritual soul,

is said to

though that has no connection with him and this (the ;

the word
attribute of the word Jiva ), is here meant by
"

person."

6. Jiva who
only a reflection of intelligence is qualified
is

for emancipation with the uniform intelligence and not alone,

because that uniform intelligence is the abiding place or seat

and without the actuality of such site no one can
[of reflex],
be the seer of an illusion [as for instance in the case of a

snake in the is the abiding place or site of the

rope, rope
snake but without it that illusion cannot possibly occur].

7. "That reflex with its abiding seat, the uniform intelli

gence is subject to bondage, etc." This is now being pointed

out in two following paragraphs.
the When combined with

the abiding uniform intelligence, the reflex intelligence of

the Jiva takes shelter of the particle of error, (the reflected

shadow of intelligence is called a particle of error, for all

reflections are false,) and acknowledges self to be the body,

and says I am worldly."
"

etc.,

8. And when freeing himself from error, conceives self

he says
"

to be no other than the uniform intelligence then 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 I with that unrelated intelligence

[Supreme Self] is not possible, so as to make one exclaim "I

am the unrelated intelligence," and it cannot be perceived

so. The egoism or individuality has three different
reply is,

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 b.e the primary

 142 PANCHADASI.

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 Vedic illustration, all wise persons have ever
betfc in the habit of using it in that sense.*

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 intelligence," 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

*
The primary import of I am is the predicated intelligence
of the internal organ with reflection of intelligence, and it does not
indicate intelligence pure et simple, hence its subject neither but ;

then by the indication of abandoning a part from the reflex of the

internal organ and intelligence according to the usual practice

amongst men and in the Vedas, the remaining unabandoned part

implies (Aham) I am or the principle of individuality, and this is
its indicative indication, but that is also its secondary or subor
dinate import. From the function of that indicative indication,
the pure intelligence is a subject of egoism ( I am ), and as the

subject of function is dependent or subject of this world, neces

sarily therefore from indication, intelligence subject is also called
of function. Now the subject of function signifies the disappear
ance of envelopment from intelligence which then produces an
aversion for the world ; and that when strengthened
indifference
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.

 PANCHADAS1. T43?

uniform, hence how it is possible, for the reflex intelligence

of the individual to perceive and acknowledge
"

I am the

uniform intelligence ?"

The reply is : such a declaration is not at all faulty ;.

15.
for both the intelligences are identical in nature, and reflex

is merely 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
illusion of snake in a rope is false, and that snake has no

more the
power or holding its head up,
of moving so the

connection of egoism with either the reflex or uniform intelli

gence can alike be admitted to be unreal.

17. Though the perception
"

I am the eternal uniform

intelligence"
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 deter

mines 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) tobe identical with the uniform intelligence,

I am the uniform
"

there follows the perception 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 considered to be self,

men generally fix their belief without any reserve or doubt,

so in the case of the finite intelligence of the Jiva regard
ed one with the uniform and all-knowing intelligence [of
Brahma] one should alike consider it without doubt and
reservation.*

* When a am a Brahmana" he has no more

person says "I

doubts nor any conflicting ideas about his being one belonging to
 144 PANCUADASI.

X). Sankaracharya in his Upadesha Sahasri expresses also

the same opinion that such a perception is a means to eman

cipation : "Like the knowledge of thephysical body being

self, one who gets that refuting knowledge which hinders the
conception 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 re
ference 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 ;

the phrase "This am I" the visibility of self indicated by

the first personal pronoun is established by this and that
]

is full
visibility well-apprehended by us [Vedantins], for he
is self-manifested intelligence, and as such,
always visible.*
22. And as in the case of the visible "tenth person,"

ignorance 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 them-

the Brahman caste, and the connecting of T with that caste con
nects 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 the next verse, by transplanting self from
in

the physical body, caste, etc., on account of contradiction they

imply when he comes to exclaim am Brahma his emancipa "I

tion 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 Sruti has used the word this (ay am.)
*
Intelligence stands in no need of discovery by any extra
neous means, hence always manifested. Then the instru
again,
ment of
envelopment is also wanting for which it is always visible.
If
intelligence were to have envelopment [ignorance has it only]
it will be reduced to
the condition of inbentiency.
 PANCHADASI. M5

selves, but strange to say, whoever counts, forgets always

to include himself, and comes to stop at number nine, though
the tenth (himself) is visibly present to all. Thus bewildered,

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).

25. Fully believing that their "tenth has perished
person"

in the river, and is now no more, they bewail his loss, and

vent to tears. This is due to the creating or superimposition

( Vikshep) 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 in ;

visible knowledge of the tenth, resembling men s knowledge

of Swarga and the several abodes.
27. Then when he shewed them their tenth by counting
over, and pointed 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, in
:

visible knowledge, visible knowledge, joy and dissipation of

grief, so how self, is to be considered by attaching these seven
conditions consecutively 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
not
"

intelligence." It is manifested," etc, [The attribution of

the reflected shadow of intelligence tcgether with the subtle
and gross bodies to self, i.e., to mistake them with him has
for its cau - the same ( Vikshep) projecting force of ignorance.]
146 PACHADAS1.

31. When there follows an invisible knowledge of the

uniform intelligence as for instance,
"

It exists," from the

self-evident postulates of the Shasiras, and subsequently by
due consideration, profound thinking and discrimination, an
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 suc
cessful result of that knowledge experiences blissfulness, that
is called dissipation of pain and satiety.
33. These conditions of ignorance, concealment/ crea

tion, invisible and visible knowledge, dissipation of grief/

and delight in the form of satiety are conditions of the indivi
dual only, and not of the uniform intelligence.

34. They are the ordinary cause of bondage and eman

cipation. Of them, ignorance with
powers envelopment its of
and creation, super-imposition, or projection are the cause of
bondage; while the rest are the source of emancipation.

35. With the view of determining the nature of ignorance

and its two powers, ignorance is now being declared. Wise

persons* in their prior conditions had always comported
themselves 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 Shasiras and de
pending entirely upon arguments to say
"

There is no uniform
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/

Vikshep* signifies projection, superimpesition, creation, or

want of apprehension.
 PANCHADASI. 147

37 Creation or projection (Vikshep ) is thus illustrated.

To attribute the physical and subtle bodies, with the re

flex intelligence (Jiva), to the abiding uniform intelligence

is a result of this force of ignorance. It is the source of

bondage ;
and belief concerning self as an agenfor instru

ment (a doer of action) is its result.

38. But as prior to its arising, the force of creation or

projection was absent, it may 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 (sanskara) is present, therefore to

look upon ignorance and envelopment as conditions of its

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
condition (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
untenable for all objects are merely raised on the Para-
brahma hence their source and they are conditions of
the Jiva.

41. If it be said, the conditions which follow subsequenj

to the origin of projection as for instance, "

I am a doer,"
"

I am a theosophist,"
"

I am free from grief,"

"

I am con
tent," 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
20
 14$ PANCHADASF.

conditions of ignorance and envelopment are clearly rendered

apparent to belong to the individual ; hence they are his

conditions.

Ignorance is not a condition of the Supreme Brahma

43.
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 now to enter into a con

sideration 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 per.
ception "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 form of envelopment illusory attribution of the conditions
of a Jiva to the supreme self HeJ 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
 PANCHADASI.

individual to re-incarnation, all grief and enchantment lose

their hold, and the theosophist then enjoys contentment and
supreme felicity.

48. The Sruti likewise says concerning the realisation

of content both from a removal of grief and from visible
knowledge 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-manifesti-

bility 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 knowledge invisible ;
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 subjected to refutation.

53. But there are others who raise objections to the

reliability knowledge. They deny its freedom from

j[of visible

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
of Swarga, but only its existence can ordinarily be made
 PANCHADASI.

known, that should also be erroneous. That to say,

is it can
not be pointed out definitely as "This is the but there
Heaven,"
is a perception^ 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 the invisible
visible,knowledge of Brahma is free
fromfallacy. But why is that knowledge invisible ? Because
there is a want of that definite This is
perception as
"

Brahma."

55. A fourth form of error may arise, and one may say,
"

From a want of accepting a part of the visible is fallacious.

In other words, notwithstanding the
accepting of the parts of
Brahma, the non-accepting 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., mast 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 discovered? [The reply is] to impute parts to
Brahma and reduce it to a presonality is not fit for considera
tion. From distinction or difference in the parts which are
fit for being interdicted and arc unfit for being entertained,
 PANCHADASI. 151

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 from the following example. As in the
established
instance of the "tenth person." Tenth can be called "

is,"

clear invisible knowledge. Similarly

"

Brahma is,"
an instance
of clear invisible knowledge, and in both,
envelopment the
of ignorance is alike. (It need hardly be said that as in the
case of the missing tenth person the assertion of a trustworthy

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. words bring forth invisible knowledge what pro

If

duces the visible ? From the same source with proper discri
mination as
"

Self is Brahma."
;
A person who full well
understands the signification of the phrase has a visible percep
Brahma.
"

tion of Just as in the case of the tenth person you

are the tenth"
brings him the visible perception of the tenth.*

* to the deductions of works treating on Non-

According
duality means for the acquisition of the knowledge differ accord
ing to the status of the qualified individual ;
that is to say, if he
has advanced 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
 PANCHADASI.

59. Or as in reply to the question who is the tenth person ?

you are the tenth," and subsequently counting

"

if you say
over the number and reckoning yourself you come to recollect

by analysing the phrase,

"

it, similarly Self is Brahma," Para-

brahma becomes visibly perceptible to the mind.
60. Knowledge produced from due analysis and argument
is
subject neither to inconsistent idea 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 conflicting 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 recognise himself as the tenth, leaving
aside the stranger. [Similarly in regard to self, knowledge
produced by the phrase
"

Self is Brahma" brings in the clear

perception that his Alma is Brahma, and when this is firmly

seated in his intellect, he said to perceive

is it
visibly.
61. In the first place then the phrase "

Brahma is"
helps
knowledge of Its existence, and that is the invisible. Subse
quently the expression
"

you are the Supreme Brahma,"

the introduction of person* tends to produce the visible per

ception of Brahma as non-distinct from him.
62. In this manner, knowledge of Parabrama 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.

63. From the indication of birth, etc., the sage Vrigu

first obtained an insight of the invisible Brahma; and

qualified, worship of the Impersonal Brahma without any attributes

is the means
knowledge. In both instances, keeping
of up a
continuous current of the mental function is an uncommon cause
forknowledge.
*
Vyakti literally means a person and as non-duality holds ;

every one to be non-distinct from Brahma, hence each non-

distinct Brahma refers to the individual.
 PANCHADASI. 153

and direct reference, a clear

subsequently by discrimination
manner. From Whom these "

perception, in the following

elements have been derived, to whom all things owe their life,

etc, is Brahma." Now then, hearing brought forth invisible

Brahma as the cause of the origin and destruc-
perception of
of the universe subsequently by analysis he discriminated
;

It to be distinct from the foodful and the rest of the sacs, so

that each individual 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

was never given him, yet by the first method he had

Brahma"

been taught to hold It to be distinct from the foodful sac,

etc.;

65. So that, by ascertaining the unreality of these sacs

over and oyer, he was led to conclude self to be non-distinct

from Brahma by Its indications of blissfulness, and realized

It accordingly.

66. "

Brahma is truth, knowledge and infinite." In this

manner, after having spoken of the indications, It is further
described 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 twa last verses quoted from the Taitirya Upa-
nishad 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 furthercorroborated by the

Upaniihad Indra derived this

"

evidence of the Chhandogya

invisibleknowledge by the indications of self, in the follow
ing manner What is unrelated to the body and action,
:

undecaying, eternal, and devoid of grief is Self. Actuated

with the desire of obtaining visible perception, ,or clear insight
of the Supreme Brahma, he repaired to (?r#Jfour Hies with
 54 PANCHADASI.

the usual bundle of fire-wood as a present." (Chhandogya

Upanishad, Chapter VIII).
68. The Aitariya Upanishad is also to the same purpose.
In
"

the beginning, there was the secondless Parabrahma."

Now an indication of the invisible, for
this is it
simply estab
lishes the existence, and does not It either with
particularize
one thing or another. Hence the
subsequent attribution of
illusion and its withdrawal
helps to bring forth the visible
perception by the indications of that visibility, viz., truth,
knowledge and infinite.

69. Other Sruii utterances help the visible knowledge

of Brahma, as the transcendental does the visible/*
phrase

* It is worth enquiring whether our sense, perception or the non-

distinction of the inteHigence of a subject, and that of function of
the internal organ is visible knowledge ? Or whether the know
ledge of a subject having a present relation with one who gives
evidence [pramata] 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 demonstration (pramata) or the un
caused knowledge of improper and worthless proofs of a proper
subject wrth a present relation, of the demonstrating intelligence
(pramana ckattanya) is visible ? Or whether that visible

knowledge has for its indication that which is conformable to the

practise of self, non-different from the subject of uncovered in

telligence[wanting in envelopment] ? That clever Vedantin

Nischal Dass Swami, the author of Vritti Parvakar, has entered
into an examination of this indication, but this is
hardly the place
to introduce his metaphysical disquisitions ; suffice it to say, that
visible knowledge is of two sorts, (a) ascertaining (avij na) and (b)
recognition (prutyavijna). 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-distinction
is produced between the two intelligences, vi*., of the mental
 PANCHADASI. 155

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. The indication of the transcendental phrase

*
That art

Thou is now being set forth :

Intelligence associated with
the internal organ sustaining* the perception of Self or

modification and of the subject. Knowledge proceeding from the

the form This called

"

sensory organ takes is" it is

(avijna
pratkshya] known before. But in the principal Siddhanta, prior
impression of a thing known before as for instance, the knowledge
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 visible perception and not the latter only. For its being
external and internal, each variety of visible knowledge is either

external or internal. Now the former has five more sub-divisions

from the organ through which that knowledge is brought about :

aural, cuticular, ocular, palatal, and olfactory. The internal, on

the other hand, has two sub-divisions, atmogochara and anatmo-

gochara. The first for its being predicate of self is sub-divided

into two and the last is into three varieties, on account of indi

cating the perception of Thou, and That, and their non-difference.

* We have seen it mentioned three different forms of indica

tions implied by a word. They require a passing notice, for in-

tance, A "

jar."
Here the jar is said to be the subject of both
its function (a water carrying vessel,
etc.,) and the word itself.
Now the function 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

(aham) 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 its site the tongue, and the subject the
endowed intelligence of the organ rests on its own dig
internal

nity, 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 difference between a jar and its ether,
21
 156 PANCHADASI

individuality and manifested by becoming the subject of that

word [
Self ]is indicated by the word Thou. In other \vords f
consciousness manifested in the form of "

I am I" the intel

lectual soul associated with the internal organ and forming
the subject of that word [ahatn 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 invisibility which is existent, intelligence, and

bliss is the predicate of the word 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 abondaning
the conflicting portion].

74. As in the phrase "That Devadatta is this," that refers

to past time and this to the present time, both have

reference to the same person, but by omitting the conflicting
element according to the canons of the indication of abandon
ing a part, Devadatta alone is meant. Similarly by abandon
ing the conflicting part from the signification of the trans
cendental phrase "That art Thou" there remains the non-

conflicting Intelligence which is meant* hence the indication

of abandoning a part is easily admissible.

on account of distinction in their nature and properties, similarly

for the qualification of the mind and the property of its intelli

for all practical purposes a difference be

gence being distinct,
tween Jiva and the mind or internal organ is maintained, con
sequently there is distinction- between the function of self and the
word. Then again the indicative indication of the word self is

the illumination of function, vie., the uniform intelligence, which

is entirely different from that function. This is what is meant.
* That and Thou are marked by the qualities of invisi

bility and visibility, a result of associate, so if from intelligence,

 PANCHADASI. 157

It is not possible to include the relative and predi

75.
cated in the meaning of the phrase That art
signification
Thou but as to their referring one Impartite, there can to

be no question and that has been admitted by all learned

the cow."
men. [For instance, in the ordinary phrase "Bring
It is said that the verb to bring reminds a person of the

desire* of the in short the servant is asked to obey

speaker;

which is common to them both, the conflicting element of invisi

bility and visibility be abandoned, there remains only intelligence.
That is to say :

Intelligence-}- Invisibility=Intelligence-h Visibility

; striking off

invisibility and visibility we have Intelligence=Intel!igence.

* In Logic the source of the sense of a word depends either

the of its force or that of its indication. But there
upon property
are four other varieties of sense (i) desire (2) fitness (3) ; ;

and connection or relation between two

purport; (4) proximity,
the sense they convey for instance, "Bring
proximate terms and
;

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
when the speaker addressing another orders him to bring
purport,
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 milking time it would signify a cow,
etc. Thus then, as ordinary words are construed according to the
time and other incidents connnected with the speaker, so is the
ascertained from the commentaries
purport of Vedic phrases to be
in the form of the commencement and termination result,

novelty, etc. ;
and as in human speech the desire of the speaker is
is Iswara s
ascertained, so in the Vedic utterances the purport
desire. The contiguity of words is called proximity. Strength
of a fit term and the relation of the property of indication, creat-
 15$ PANCHADASI.

his master s wish by bringing the cow, consequently a relation

is acknowledged between the words bring and cow, and
this is the relative 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 lotus
and that is not allowable but as one
;
Impartite and pervad

ing 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 contiguity
which are so many causes, and no term can be construed without
them. This stands true in the case of all words.
* 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 relative connection the purport. It is an is

example
of proximity. So in the construction of a transcendental phrase,
it is
quite inapplicable, for if it be said let the wordj That indicate
the meaning of the word Thou and vice versa
by relation and
proximity, then it will tell against other Sruti texts where it has
been laid down. "

That is unassociated, unconditioned." That 7

ismarked by invisibility and Thou refers 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 sense suits, inasmuch as between the
literal
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 Thus
cloth,
jar, etc. then, we
see the necessity,
why in construing the necessity, why in cons
truing the sentence That art Thou the use of a
subject and
relation does not
apply, and therefore it is to be construed after
the canons of Indication.
 PANCHADAS1. 159

ing 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 each individual intelligence, is

secondless and blissful ;

and who is secondles 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 Supreme

Self is non-different from, but one with, the individuated Self,

Intelligence, Intellect, or Perception (Bodha).

77. When the identity or oneness of Brahma and Indivi-

dnated Self is thoroughly ascertained [without any lingering

trace of doubt], then only the meaning of the word Thou
referring 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
resultof ascertaining the meaning of Impartite. And if it
be asked of what use are they ? To make the individuated
Self occupied in the fullness of bliss.

79. Thus then, the visibility of the Supreme Brahma

follows 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 Shastras.
80. If it be said, let the Shastras draw their conclusions

and build upon them the knowledge from the indica

visible

tion 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
 160 PANCHADASf.

is
unjust, as already mentioned in the case of the "tenth

person."

81. If you attribute invisible knowledge to result from

That art Thou, it will do away with your
visibility and you
who are engaged in the nature of
ascertaining Brahma will
be invisible. What a and how very unnatural
fallacy, your
inferences are.
82. As in
ordinary usage, it is said, "For it
increasing
one loses his that exactly applies in
capital,"
your case, and
\ve have an instance of truth exemplified in
its
your reasoning.
If you
83. say, intelligence of Jiva for its associate of
the internal organ may properly be regarded as visible, but as
Brahma is unassociated 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 of the
relationship
internal comes under admission, while its want is
organ]
exclusion and though both of them are
;
associates, yet there
is a difference between them of
being and not being, existence
and non-existence, and for this difference
they are fit to be

Says Madhusudan Swami. So long as actions continue the

associate creates the difference in the condition
of [Jiva and
Brahma] and this is said to be the indication of an associate.
 PANCHADASI. l6f

disregarded ;
in the same way, as a chain made of gold or

iron though different so far as the metals are concerned but

s
punishment and confining a person
in the matter of inflicting

have no difference whatever and therefore no

motion, they
attention paid to it.

Professors of Self-knowledge have ascertained both

87.
admission 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 admission of noumena, [Brahma
which alone ig
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 [phenomena] similarly for
of Not-That ;

a community of reference between the words ahairi in

dicating 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 physical

* That Brahma.
refers to Not-That signifies the objective
world. ThereforeThat 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
there
words, what is not Brahma, is this vast material expanse,
fore this vast expanse is not Brahma. And this is non-existent,

it exists relatively to our senses, which is an illusion. Fr 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 Not-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.

 162 PANCHADASI.

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
one with Brahma, hence the
perception I am
Intelligence is

Brahma is a natural result,

89. By abandoning the internal organ from the significa

tion of the word (Aham) egoism or individuality, the remain
ing Witness Intelligence is rendered visible by the expression
"

I am Brahma."

90. Though this witness Intelligence is self-illumined,

yet it is a subject of pervasion by intellect like other insen
tient subjects, a jar, etc., but the authors of the Shaslras have
interdicted the employment of the pervasion of result to deter
mine it.
[For, the result refers to the reflected shadow of

intelligence, and that cannot be required in the case of per

ceiving what is
self-illumined].
In the case of an insentient
91. 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 admitted for the destruction
organ is

of ignorance which rests there, and as is

it self-illumined, it

manifests without the pervasion of the reflected shadow of

intelligence, 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 perva
sion of function and its reflection of intelligence are
requisite;
but for the cognition or of Brahma, the pervasion
discovery
of function is alone
necessary.
91. Though this reflex is situated in function, yet it is

one with Brahma, and does not

produce any increased results
 PANCHADASI. 163

In it, like what happens in the case of a jar, etc. To be more

explicit: If, as in function moulded after the shape of a jar,

there is a reflection of intelligence too in the function moulded

afterBrahma, yet that reflex is not manifested as distinct from
Brahma, but like the light of lamp overpowered bv the mid
day sun, it is one with It, hence not a source of increasing
Its manifestibility.*

In support of the pervasion of function and absence

95.
of pervasion of the resul,t the evidence of the Vedas is now

being adduced. Undemonstrable and unborn." "Brahma

"

Is only to be perceived by the mind." "An Intelligent person,

knows Brahma to be changeless, infinite, uncaused, and un-

demonstrable (i. e., not capable of being cognised by the
sensory organs), unexampled, and unborn, is freed from

re-births." (Sruti). Regarding it, the Amritabindu Upanishad

says the word undemonstrable is meant to convey the exclu
sion of the pervasion of result.f

*
Subsequent to knowledge, the individual Intelligence merges
does not
into the Supreme Brahma and becomes one, but that
increase of results like what follows in the case of
produce any
an insentient object after ignorance has been removed from it by
that function, and we come to view its several parts both in and
out, by the reflex intelligence.

f 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 con
cerning the Brahma, it cannot discover the absolute; [thus ful

fillingthe first condition] and because the reflected Intelligence

is powerless to discover It (this has already been explained)
[necessarily, therefore, the mind in such
a case cannot conceive
of it]. On this subject the authors of the Shastras
"

have in

terdicted the use of the reflected Intelligence, but Have advised

of the
to dispel the ignorance which rests on It, by the agency
mental function, for discovering the Supreme Brahma," because
"It is light itself and therefore for any other object to illuminate

22
 164 I ANCHADASI.

96.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 under

standing of the transcendental phrase That art Thou. But
10 make it firm, it is necessary again to have recourse to

hearing consideration and profound contemplation. This

is the firm conviction 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 antagon
istic ideas.

or discover It, is impossible," [what is Hght 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 difference.
In the first instance (this jar, etc., the mental function assumes
the shape pervades through, the unknown ja-r and dispels
of, or
the Ignorance which rests there; by its reflected Intelligence, it
then discovers or renders it visible. As is mentioned in the
Shaztras : "The mental perception and its indwelling reflex
Intelligence both occupy the ignorance jar, the first dispels the
about k, the second brings it out to view, i.e., renders it visible."
As the light of a lamp taking possession of such articles, a jar/
etc., as occupy a dark corner, dispels the surrounding
*

*a clolh r
darkness and brings them out to view by ks 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 Vedanta-
sara, p. 43.
 PANCHADASI. 165

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 etnbarassment 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 Vedanla
in the beginning, middle and end, deals exclusively on the

oneness of individual self and Brahma; to know this for

certain is called hearing. f

* The Sanskrit word shakha has been converted into branch ;

of Rig Veda has 21, Sam 1,000, Yajur 109, and Atharva 50
it

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 difficult 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 correspond
ing Upanishad are identical, and we have altogether
1180 Branches
and Upanishads, of which 840 Upanishads deal on works and are
called Karmakanda, and 232 treat on the worship of Brahma for
which they are called Upasanakanda. But authors include devo
tional exercise in works therefore all the above are classed under

the Karmakanda leaving 108 which help the cognition of Brahma ;

and as these are the concluding portions of the Vedas, or contain

the essence of their doctrines, they are called Vedanta or Jnana-
kanda.

j-
The means for ascertaining Brahma are :

1. In the beginning and the end.

2. Repetition.
3. Novelty.
4. Result.

5. Illustration by praise.
6. Illustrating by supporting arguments.
 166 PANCHADASI

102. In the first chapter of the Shariraka 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,
is to be demonstrated, is
that

termed consideration second chapter of the same work.

in the

103. The method by which uncomformable ideas regard

ing 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

antagonistic idea, and is removed by an earnestness of the

mind, i.e., profound contemplation which is produced bj
devotional exercises on the Brahma with attributes [Personal]
from the precepts of a professor concerning It.
105. Since from the worship of the Supreme Brahma is

produced earnestness therefore the Vedanta insists on the

propriety of that worship as a means to the practice of earnest
ness 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 and without any trace of doubt left concerning

self,

their oneness and non-duality, devotes himself earnestly to

assimilate this knowledge and leaves off

solemn truth into

speaking, dwelling upon, or thinking on things that are no-t

 PANCHAIMSI. 167

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., v.

22.]
"

He who contemplates self to be one with, and non-

differentfrom 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.

no. The mistaken notions of the body, organs, etc.,

being identical with self and the reality of phenomena, are

called antagonistic ideas. It may be asked why ? To account
for it, the indications of antagonistic ideas are being cited.

To perceive a thing in a way different from its actual condi

tion 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 light. in a different

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 isan antagonistic idea.
his enemy, is

in. Now from the physical body etc.,

self is distinct

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

particularly 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
 PANCHADASI.

material objects ami 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 ceas e to think on
the impermanence and unreality of and
phenomena the
distinction of self from the
body, organs of sense, mind, etc.

113. A dissenter stops to enquire whether there are

any
rules like the
required, performance of devotional exercise,
for bringing about the of distinction of self with
perception
the body, etc., and the unreality of material phenomena.
Whether like the recanting of sacred texts, or meditating on
the image of Vishnu, etc., is
it
necessary that one should adopt
certain rules in about the perception of distinction
bringing
of self from the and the unreality of the universe,
body, etc.,
or it follows as a matter of course, without the observance
of any rules like the in
ordinary practices vogue amongst
men.
114. The reply is. To dwell upon the actual condition
of self and the material universe
constantly, requires 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 on the other hand,
sitting at dinner, eats
till he is satiated.

115. A hungry person whether at his dinner, or without

ft, or by any other means, out of his own desire appeases it.

That is to say, when dinner

his 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
 PANCHADASI. 169

There are rules to be observed

hunger is thus being declared :

because if left undone, sin or de-merit 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,
;

the worshipper, as to
prove injurious or harmful to happened
Vretrasur from incorrect pronounciation. Thus then, the

propriety of observing
rules in the performance of worship or
devotion is plainly established.
117. Antagonistic ideas are a source of perceptible grief,

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, there

fore 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 without 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
worship to sit with the face towards the east ;
but as in wor

shipping 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.

Casting aside thoughts of other objects, to dwell

119.
constantly with the mind on some particular form of Deva,
with undivided attention is called Contemplation (Dhyxnd).
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 (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
 170 PANCHADASI.

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 stys in regard to the difficulty with which

It is subjected : "It is m >re difficult than draining away a sea,

or uprooting the Golden Mountain (Sumeru), or eating fire,

and such other feats of tradition."

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 only, 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 ;

historical 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 Shastra 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 ex
treme 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 in its effects, and after it is

over, the Reality is all at once recollected, it creates no anta-

 PANCHADAS1. lyi

^onistic ideas which alone are ruinous, hence not necessary to

do away with it.

127. Proofs are now 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-

knowledge. 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,
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 Sruti says "Know that One-Self
:

and leave other discussions [and studies] aside. He is the

bridge gulfing over eternity and leading to emancipation."
And Leave off other words, for they are a source of error
"

;"

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 for

get the Supreme Self while in the act of eating, so to do away
xvith the other Shastras, Logic, Poetry, and the rest is not
needed. The reply is, since no one can live without food,

consequently 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 Vedanta. Why then show
such eagerness for their study r 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

sovereignty, 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 ot his exalted
position, though naturally they are conflicting and opposed to
one another; if
your knowledge, be as firm as his, there is
23
 iy2 PANCHADA9I.

no restriction for your study or following the occupation of an

agriculturist, etc., as you may fix your choice upon.

131. Because, after the world has once been known 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.

132. But that does not necessarily imply a theosophtst has

any inclination for bad or sinful actions. Do not think his

dependence or fructescent works leads him to sin, they simply
lead him to perform other works even assuming such harm ;

ful works being actually done by the overwhelming force of

fructescent works, there is no resisting them.*

133. Thus then so far as the consummation of fructescent

works go, an ignorant person as well as a theosophist are

* Two opposite doctrines prevail in regard to restraint or im

munity of restraint. There are texts in the Upanishad which
clearly maintain, a theosophist is no longer bound by any consi
deration, 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. Our author is against and he contends, in
it,

that case what is the difference between a theosophist and a dog

that lives on impure food ? Nrisinha Sarasawati says, rn 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 he 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.. Accumu

lated (Sanchita) t
Fructescent (Prarabdhtt), and Current (Kriya-
mana}. 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 de-merit
of a prior birth.
 PANCHADAS1. I?3

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 issubjected to suffer, as a retribution for past
actions which have already commenced to bear fruit in the
life.
present
134. For example, two persons travelling on a road miss
their way, their destinations are different, but one of them

who knows that he cannot be very far from the village he is

bound for, 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 body. to his

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 ;

consequently for him there can be no grief or misery [from

unfulfilled 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.
But it
may be asked, how can want of desired ob
137.

jectsproduce want of desire ? Things produced in a magical

performance, 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.*

*
Juggler s art flourished to perfection in India, centuries
hence they would create a Mango tree in your presence with
;
 PANCHADASI.

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
which all pleasures have naturally in them, is a potent cause
of creating supreme indifference for 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
it excites the
disasters, 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
satisfy,
ing his cravings of food; how then can a person of discrimi
nation who has quenched his thirst with sweets, ever shew the
least inclination to take a dish ofpoisoned food, knowing
poison to be there ?
[In other words, a man of discrimina
tion knows all sensuous enjoyments to be poisonous, and his

blossom 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.
 PANCHAI>ASh 175

thirst for them having already been satiated with a full know.,

ledge of their impermanence and defects, he has no more

desire for them.]

113. a predominating influence of fructescent works

From
with a desire of enjoy
though a theosophist may be actuated
such enjoyments bring him pain,
ing material comforts, yet
instead of pleasure, just as in the case of a forced and unpaid

working man, he finishes his allotted task with difficulty ex

periencing pain instead of pleasure.

144. And in the midst of that consummation of the>

fructescent, a theosophist with faith in knowledge of Brahma

but a family man to, always repeats mentally that his fruc
tescent has not even exhausted then, and longs for the day
when it wi]l 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. Toaway the misapprehension of an ignorant
clear
of
person being satiated with enjoyment and the inutility
discrimination which makes a theosophist satisfied with little,,

said in the Sruti, Desire of enjoyment can never cease

"

it is

like butter
from the acquisition of the object desired, but
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 ; just as serving a thief, knowing
 PANCHADASI

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 which
are a source of misery.
it, Therefore
with a fear of avoiding such inconvenience and
pain which
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 re
garded to be small and insufficient.

151- be alleged how can the fructescent works

If it
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 ac

tually 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 who may mention the desire of
variety,
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
consequences, 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 eut by Sree Krishna in his discourse
with Arjuna (Vide Gifa,
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

equally affected by them. But then it may be asked, if every

 PANCHADASf. 177

one of us be entirely dependent upon our fructescent works,

Of what avail is mental restraint and subjugation of the sensed
by the practice of Yoga ?

156. If there would have been the slightest chance

of influencing the future course of the fructescent, neither

Ramachandra, Yudhisthira, nor Nala of Parana celebrity,

would then have suffered such extreme and unbroken miseries
for several years in succession, as they did.

157. And the impotency Of Iswara to influence or control

them, does not create any discord in his sovereignty or uni

versal control, for it was his wish that fructescent works would
continue to bear fruit, and know of no interruption or modi
fication from any extraneous influence.
158. The second variety of fructescent woi ks caused by
an absence of desire, is mentioned in Krishna s discourse with

Arjuna, in the third chapter of the Gita, commencing with

verse 36111. 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, who
Or what compels him ?

160. Krishna. Desire produced by the active quality of

1

the individual, is the cause of destroying meritorious actions

and bringing forth injury or de-merit. Anger is another modi

fication 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-
doubt 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
 *7& PANCHADAS!.

tan it tally with the Srutt, where its absence is maintained

thus,
"

What more he is to desire ?" But this is conceived in

error, for the utterance of the Sruti goes to establish not want
of desire, but simply its want of potency to create incli
any
nation for further enjoyments, as parched are
just grains
deprived of fruit-bearing powers or germination.
164. That is to say, as parched grains are incapable of
germinating and producing any crop, so a theosophist s desire,
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

any fruits, he has virtually no desire : for as in the case of

parched grains, though incapable producing a crop yet are of

they capable of being exten and are fit food for men, so does
a theosophist s desire produce little enjoyment and bring forth
no calamity.
1 66. 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,

Virtually he is never satiated.

167. And that calamity assumes pretty often this shape.
"

Let my enjoyments never come to an end, but let them

gradually increase, and there be no impediment to^hem. I
consider myself blessed in having so
many things to enjoy."

*
Frailty arising from desire Granger inclndes ten vices coming
under calamity, as :
hunting, gambling, day-sleeping, calumny,
shoring, dancing, singing, placing, idle-roaming, drinking. Fate
comprehends eight :
depravity, violence, injury, envy, malice,
abuse and assault.
 PANCHADASI. 179

Mistakes like these, occurring in the ignorant, are a fruitful

source of calamity, misfortune and frailty.

168. Its means of destruction are now being declared.
To ponder in mind and unceasingly to confirm the belief that

power be prevented, and what is to

fructescent cannot by any

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 wiseand 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 theosophist 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 pro
duce perception of happiness which follows
during its enjoy
ment ? Therefore it is said, his desire of
enjoyment can
never be reduced. 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
performance 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,
24
l8o PANCHADASJ.

he has cetsed to be convinced of its reality, 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 illusions as to their reality, and as a result,
whatever enjoyments he may have from his fructescent worki,

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-knowledge 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 enjoys the fruits of ac

tions 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
regarded as capable of being enjoyed.

179.knowledge of Supreme Self could destroy all en

If

joyable objects it would then cause destruction of fructescenl

works and be regarded in that light: virtually it does no such
thing, it
simply establishes their impermanence and unreality,
and does not cause their destruction, therefore Self-knowledge
is no antagonist or destroyer of the fructescent,
 1ANCHADASI.

t8o. 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

objects of enjoyment, self-knowledge offers no impediment to

their enjoyment, with

knowledge a simple 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 when he re

gards everything non-different from self in such a state ; who
is then 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. being given. The above
Listen to the reply that is

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., Sutra 16,)
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
knowledge of non-duality is virtually at an end, and when he
sees it not, no words can if no flow.
regard [In other words,
be paid to the explanation just given
about profound slumber
or emancipation, there would be no professor of self-know

ledge, for in the waking condition he is practically related to

the external world, his knowledge of its illusion is then at an
end ; and when he sees it not, from want of adequate words to
help the perception of his pupils, his words would cease to

instil into their minds knowledge of non-duality, so that

the traditional doctrine of the efficacy of knowledge will bt
nullified.]
 PANCHADASI.

185. If you regard that variety of profound unconscious

meditation when there
kept up between is no distinction

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 ?
1 86. If you contend, there is want of knowledge of self

in profound slumber, and hence it is not admitted as know

ledge, that is to say, the external world then ceases to exist

relatively to the individual, and

want of a subject to cover for

or take possession of self, profound slumber cannot be looked

upon as knowledge, it virtually amounts to an exclusion of phe-

*
There are two varieties of knowledge, the invisible and
visible.
"

Brahma is" is an instance of the first, I

"

am Brahma,"

of the second kind : the

destroys the non-being of
invisible

Brahma, visibility destroys ignorance with its trammels.

The non-being of Brahma, due to envelopment/ is des

"

troyed by the knowledge of the invisible kind, which clearly

defines Its existence by the expression There is Brahma." For "

the two are antagonistic to 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 perception, hence it is called visible know
ledge [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 envelop

ment as have just been remarked and to the declaration am ;
"I

not a Brahma," but an agent of virtue and vice, and an instru

ment for enjoying weal or suffering woe, i.e., the same asjiva,
which is a mistake ;
and these are the trammels or nets of ignorance
which cannot exist with the real, definite, and visible perception
of Brahma, which is expressed by
"

I am Brahma." DHOLE S

Vicharsagar, p. 117.
 PANCHADASI. 183

nomena and perception of "I am as knowledge.

I"
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 for-

of the two combined, constitute Self-

getfulness phenomena,
all insentient objects, a jar, a cloth, etc., would
knowledge;
in that case form half subjects of knowledge, for though
of non-duality, yet
virtually they cannot claim any knowledge
them with the forgetfulness of the
it is
quite natural to credit
external world.
188. Thus then, as in the case of jar and other insen
frightfulness of the external
world
tient objects, there is total

no cognition to take hold of so can never

[they have it] you
have a similar forgetfulness of phenomena in profound medi
tation, for there are thousand and one cause for distracting
etc.
your mind, as for instance, buzzing of musquitoes,
you seek to maintan of
189. If you abandon the position

knowledge non-duality and forgetfulness of phenomena,

of

the two together, constituting Self-knowledge and admit know

ledge of be supreme, may you live long, for that

self to

amounts to an admission of what I have been contending for :

and as I hold earnestness of the mind necessary to that

supreme knowledge of self,may you be successful in it.

Since visible perception of phenomena is
an illusion,
190.
a theosophist s desire of is therefore not firm, for
enjoyment
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

are not meant For, desire is the

to imply any contradiction.
of the internal organ, and as the cavern of a tree
play-ground

* As from smoke a mountain the nataral in

the sight of in

ference is the presence of fire in it, so is the presence of fond

attachment a sign or indication of the ignorant.

 184 PANCHADASI.

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 theosophist s-

desires are not firm, consequently their want is established,

hence admission and interdiction of a theosophist s desire in
the sacred writings, as they refer to firmness or firm attach-
ment (which he has not) and its want, does not signify any
opposite condition, but simply want of fond attachment.
192. As the unreality of phenomena is firmly established
in the wise, so is his
knowledge of self, unconditioned being

* If from some cause or other, there be fire in the cavern of

a tree, its destroyed: so is tranquility of mind destroyed
sap is

by desire produced from ignorance of the Supreme Self and hig

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 and organ, 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 ; we feel no desire in sound sleep, but there is no relation
of the internal too
organ
impressions only continue then. In;

the ignorant,
notwithstanding a relation of the internal organ, a
desire is absent when trying for the of an accomplishment 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 theoso
phist s desire when he rs not in the discriminating mood, but that
is not constant or exclusively so. In the Gita v. 59,)
(Chap, u.,
is mentioned,
"

Desires an individual after the cogni

cease in
tion of Brahma." Hence unfirm desires of a theosopliist are
faultless.
 PANCHADASI.

and unrelated, he his no more desire for any object therefore ;

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 des

troyed and that does not signify the death or destruction of
:

the agent, but only his instrumentality of enjoyment.

193. "A husband and wife are not desired for their grati
fication, 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 wife and children, husband,
and other objects proceed not for making them enjoy happi
ness, but for the happiness of one s own self. But it
may be
objected, 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
instrument, and individual experience likewise establishes it.

This is again corroborated by the above Sruti 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, be
cause Uniform Intelligence is unassociated and unrelated :

195. Because .enjoyment is a modification of conceit in

happiness 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 will then be subject to change, and
change cannot abide in uniformity the two are opposed to

one another. To be more explicit :

Enjoyment of happi

ness and misery assumes this shape "I am happy," "lam

miserable," etc., for which changed

it is called a condition of

conceit, in the form of happiness or its reverse. Now intelli

gence that is uniform, and knows no change, cannot be con-
 >S6
PANCHADASI

nected with that conceit, inasmuch as

change does not reside
in the same place with
uniformity, for they are naturally
opposed.
196. Neither can reflex be
intelligence regarded as an
instrument. Because though
dependent on Intellect which
is always undergoing change, and for that, it is to
possible
attribute to
changeability it, yet as a reflected shadow, it can.
not abide independently of the Uniform
Intelligence ; but as
thisone 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 Uniform 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 are not.
they
"This one is unassorted." The cognitional sheath is a
subject of the vital airs, etc." From these texts, self is estab
lished one unconditioned, and Intellect is a manner of
as
witness. Therefore, one may object to the view taken, and
apprehend truly also, about the two Intelligences together, as
instrument, and not a mere matter of popular belief. The
Sruti never intended to establish the truth of such
instru,
mentality or agency, therefore to say, the nature of such agent
is true, is
improper. In the same manner, has the Sruti 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 Yajnavalkya who is sel ?

The sage pointed out one after the other, beginning with the
* and
cognitional sheath ending in the unassociated, for help-
*
There are
five sheaths each of which is
regarded as Self,
Yajnavalka refuted them by demonstrating arguments and
proofs,
one by one, thus te instil in the mud of his
helping a pupil correct
knowledge of self
ultimately, by the passage q-ioted This one
"

etc."
 PANCHADASt, 18?

tag him to comprehend, finally resting on the text, "This one

is unassociated ;"
and that unassociated Uniform Intelligence
is Self. [Brih-adaratiyak UpanishadJ]
199. There are other Sruli texts in the Aitarcya Upa-
uishad and elsewhere to the same 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 Upanishad above named. Therefore, if the method

the
used there be followed closely, it would appear, the Uniform
Intelligence and its reflected shadow the two are not agents :

and in point of truth, the former is unassociated, hence neither

an instrument nor an 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 Uniform
Intelligence is attributed to the two, and from illusion ac

tually regarded as an enjoyer with hardly a desire for aban

doning enjoyment, knowing such enjoyment to be real a
mistake.
201. For his self-enjoyment, an enjoyer desires to have a
wife and vice versz even in the Sruti we find a confirmation
of this popular belief,

202. All enjoyable things are dependent on him, there

fore 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 free.

203. On this subject the evidence of the Purana 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

dqsires for non-eternal objects have been abandoned, one is
25
 l8S PANCHADASI

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.

107. As a man of faith is engaged in devotional exercise

and sacrificial works, enjoined in the Shastras, with a desire

of acquiring the blissful abode of heaven, so does the emanci

pated show his faith in self.

208. As Yogi with much perseverance and labour ac

a

quires 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 heavi
ness, etc.

209. As repetition of practice leads to skilfulness in those

desirous of victory, men of faith, and Yogis] so does discri
mination 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 Uniform Intelligence to be unassociated
the witnessing

and unconditioned, in waking, dreaming and profound slum

bering conditions.

211. For example. Whatever objects are experienced

in the three conditions of waking, dreaming and profound
slumber (be they gross, subtle or in the form of felicity), for

the purpose of enjoyment, that experience is present only in

that particular condition where they are seen or felt, though

the witness who is to cognise, is present in all conditions.

 PANCI1ADASI. 189

And against this, there is no dissentient voice for it is the uni

versal 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 being 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."

Brahma, which is ever-lasting intelligence and bliss,
"

213.
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

thismanner, is freed from the usual mistake of confounding
him with an agent and instrument.
214. Self is one in all the three conditions, and with dis
crimination one who has come to realize him as distinct
and separate from them, is no more subjected to birth and
dsath.

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
distinct from them, he is intelligence and supreme felicity, and
That am I.

216. Who then is the enjoyer ?

From what has been said in regard to the discrimination

of self, it would appear that the literal signification of the
word "

cognitional" referring as it does to the reflex intelli

gence, for its being subject to change is the enjoyer.

217. "This reflex intelligence is illusory or material."

* Viswa,
Taijas and Prajna are the enjoyers. Enjoyments
are gross, subtle and falicity.
190 PANCHADASI.

(Srw/j .) 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 isexperienced by the Witnessing

Uniform Intelligence. If it be asked, What benefit can the
experience of its destruction bring forth ? It is therefore said,
a person is led over and over to consider what his self really is.

In other 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 destruction, 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
enjoyments; 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 works

are bearing Thus he suffers them to have their course
fruit."

with patience.
221. When therefore the reflex intelligence [Jiva] is

ashamed to be reckoned as an enjoyer, he attributes it to the

witnessing intelligence abiding in him. Therefore it is futile

to ask who is the enjoyer ?

222. Thus then, it would appear from the preceding verses
that the Sruti text
"

for what desire etc.," itshas

purpose in
interdicting the belief of an enjoyer. Both the Uniform and
Reflex Intelligences are truly, no enjoyers ; ignorance attributes
enjoyment to them, so that when gnosis has arisen, a person
has no more desire of enjoyment left in him hence it is sai-1, :

subsequent to knowledge, what desires would attach a person

 PANCHADASI. I9 1

inclina
body and make him follow the bent of its
to his

tions ? None.
That a theosophist is never attached to his body, nor
223.
is affected by its pains is now being declared by a passing

reference 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, bile
and mucus; among the symptoms are to be found bad smell,
the voice, and
disfiguration, burning of the body, huskiness of
several others, which every one has experience of.

Those of the subtle body are desire, anger, covetous-

225.
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

former 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 Chhandogya 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 con
nected with the three different bodies, inasmuch as in their
absence, the bodies cannot last.

its yarn, a cloth cannot

228.Just as with the separation of
-

continue, and with that of earth, a jar is destroyed; so with

the separation of diseases, the body is destroyed.
Neither the reflex intelligence, which is
Jiva, nor
229.
the Witnessing Intelligence, which is ISWARA, has got any
disease, as will appear immediately.

impossible for any disease to affect the

It is intelli-
230.
 10,* PANCHADASI.

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 that
[for 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 sem
blance 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 him
self to be so affected ;
so out of ignorance, diseases of the
three bodies are attributed to in that con
self, experienced
nection, and expressed in this manner :
"

I am ill."

234. But subsequent to knowledge, when the nature of

self has been ascertained, all divisions are at an end, and he
no (longer connects the Witnessing Intelligence with those
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 in 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, subse

quent to knowledge of self, his previous conception about his
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
 PANCHADASlr 193

the mistaken attribution ef birth and death to self, a person is

to pacify by taking protection of the Witnessing Intelligence.

237- J ust as f r of sin, penances
repeated destruction

are performed over and over, so for the destruction of illusory

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 co-habited, so a theosophist is

ashamed at the mistaken notions, which he entertained, prior

to gnosis of self.

239. As a Brahman accidentally coming in contact with

an unclean person, has recourse to usual penance and never

afterwards found associating with him, so a theosophist sub

sequent to knowledge, ceases to have a conceipt 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 ber.t after the happiness of his subjects, with the view

of being duly installed ;

so with the view of being one with

Brahma, a theosophist meditates on the Witnessing Intelli

gence and its resemblance with self.

241. "A knower of Brahma is himself a Brahma," Here
is Sruti evidence, having for its purport destruction of
misery
and disregard for what a theosophist used to practice prior
to knowledge. In other words, he should concentrate his
desire to know Brahma and leave off everything else.
242. As a person with the 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 knowledge of Brahma may be intensified.

243. But in the above instance, 30 long as the body lasts

he continues to be a man, and with its destruction (when it is

 194 PANCHADASI.

reduced into ashes) he becomes a Deva so

; till the consum
mation of fructescent works, a
person cannot do
practically
away with the reflex intelligence, but continues as Jiva [to be
one with Brahma after the of the present
separation body].
244. As the sight of snake in a once
rope, at strikes a
person with fright, which does not go
away immediately with
the of his
discovery mistake, but subsides gradually, and as
a repetition of the snake-illusion is
apt to recur when he
comes across a bit of in the dark
string stretching in
his path :

245246. So with the 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 the person

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 grief is
replaced by happiness but that pain in the fore-
;

head takes a time to subside, and not at once

little :

248. So a theosophist even after

attaining to the condi
tion of one delivered in life, has yet to exhaust his fructes
cent and enjoy or suffer to their merit or de-merit;
according
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

observance 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 follows any illusion,
to cause mental distraction, it should be guided by repeated
discrimination of self, just as one having taken
mercury, or

*
Like the fasting observed in the nth phase of moon.
 PANCHADASI. IQ5

of arsenic cannot stand the pangs 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 beat

their foreheads forcibly to cause pain, but perceive it not, till

pointed out and the tenth is

their mistake is missing visibly

produced, whenmidst of happiness, they feel pain

iu the

which subsides after the application of medicines so a theo- ;

sophist exhausts his fructescent by enjoying

their results and

subsequently attains to that Brahma, whose sole essence is

joy, i.e., experiences thesupreme 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 6th condition of an

individual, a reflected shadow Uniform or Witnessing

of the

Intelligence; the seventh is that supreme felicity in the form

of satiety called Nirvan, which is now being^determined.

of material
252. Satiety proceeding from the enjoyment

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

himself 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

non-eternal, or whether practising the usual
heaven, which is

means* for the acquisition of knowledge to help his emanci

all these, were a part of his duty, it was proper for
pation,

* The four means for attaining self-knovvledg-e are :

Discrimination of tnings eternal and transient.

(l).
here or hereafter.
(2). Disregard reaping any benefits
of

Passivity, self-control, abstinence,

endurance, etc.
(3).
Desrre df -deliverance [from future -re-births].
(4).

26
 f^NCHADASf.

him, that they should be done but subsequent to knowledge, ;

m the absence of a desire for

enjoying any results to relating
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 \vhat 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 ajheosophist 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 exercises, etc., have brought forth their results in
paving the way to knowledge, which has produced emancipa
tion in turn, and that is the goal.]
In this manner, having done what was him
254. proper for
to do, and finding nothing left that was proper to be done, he
recollects and
supremely satisfied (with his success).
it is

Miserable persons steeped in ignorance of Self-know

255.
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 of self" what

occasion have I for practising any more action ?

257. Let those who are qualified for studying the Shastras
read them, or let them study the Vedas my knowledge of self :

is ripe, hence "1 am actionless" and not qualified for any thing
else.

258. Really I do not sleep, nor

go out for begging, neither
do I bathe, nor conform to
any previous habits ; and if any
one were to attribute them to
me, that cannot cause any harm
lo my self.
 PANCHADASI, 197

259. As a heap of Abrus precatorius appears from distance

to be fire, and in spite of that appearance it has no burning

property, so the attribution of others

about my being a worldly
man, make my-self so.
will not

Let an enquirer of self-knowledge who has not suc

260.
ceeded in the cognition of his oneness with the Impartite
Brahma, continue be engaged in the usual means for its
to

acquisition
knower
;
"I am
of the Supreme Brahma," there
a

fore have no more a necessity for them. Let them that are
I am free from
* "

affected with doubts practise consideration,

doubt ;"
and have therefore no occasion for it.

261. Let him who has antagonistic ideas concerning the

Supreme Brahma, have recourse to contemplation, but

"

I am
free from conflicting ideas." Why then am I to undertake its

practices?
262. Even in spite of conflicting ideas from a force erf

confirmed habit and as a result of fructescent works, a theo-

sophist is apt to exlaim

"

I am a man." [That is,, not

Brahma.]
263. But with the exhaustion of the fructescent, by enjoy

ing their results, the above practice ceases otherwise a thou :

sand contemplations over and over, are quite powerless to

destroy it so long as the fructescent continue.

If the practical use of the above expression am.
"

I
264.
a man" appears conflicting to knowledge and for seeking its

destruction you think it desirable to be engaged in contempla

tion, that may ;be necessary for you; but seeing that practice
to be to knowledge why "am to contemplate ?
opposed 1"

For I am free from mental distraction, and there

265.
fore there for me to have recourse to profound
is no occasion
meditation. Both distraction and profound meditation are the
attributes of an unrestrained and changeable [fickle] mind.
266. I am not an agent, neither a beggar, nor a student
of the sacred scriptures; I am no doer of sacrifice, or devo

tional exercise, from the force of the fructescent; no practice,

198 PANCHADASI

either or or
popular religious, anything else, can cause me
injury.

267. Or, if after having done all that was proper to be

done, for the sake of securing popular favor I follow the
practice enjoined in the Shastras, even that does not cause
me any harm.
268. Whether my body is engaged in devotion and wor
ship, bathing, and cleanliness, or begging for food, and
my
words, in the or hearing the Upa-
recanting mystic Om,
nishads ,

269. Whether my intellect be engaged in contemplating

Vishnu, or absorbed in the felicity of Brahma, I am the eter
"

nal, pure, Witnessing Intelligence," and have neither any incli

nation for works, nor create it in any.

270. For this difference between a theosophist and doer

of works, there is
hardly any ground of contention or
dispute
between them, just as two seas situated apart cannot mix
their waters or form a
junction.

271. Because a doer of works and \vorshiphasforhis

pursuit body, speech and intellect, which a theosophist has
not, (his is the Witnessing Intelligence). Thus for a differ
ence of subjects, there is no common ground of contention.
[In other words, not-self, and self are situated quite apart from
one another, not-self is the subject of a doer of works, and
self that of a hence for a difference of pursuit,
theosophist,
of not-selfby former and self by the
the latter, there is no
apprehension of any quarrel between them.]
In spite of this difference, if
272. they would quarrel,
from an ignorance of each other, that can
only create mirth to
a person of intellect, to deaf persons
as
just quarrelling
from an incapacity of hearing what one says to the other,
excites laughter.

273. A doer of works and worship has no cognition of

the Witnessing Intelligence, but a knows to be
theosophist it
 PANCHADASI. 199

Brahma, and how can that knowledge of the latter be injurious

to the former ?

274. Atheosophist has discovered self, and he mistakes

him not with the physical body and the rest, which are non-

eternal, therefore they engage not his attention; but for a doer
of works to be engaged quite in the contrary direction, cannot
be harmful to the former.

275. If be contended, for a theosophist to be engaged

it

in works and worship is not proper, but where is the propriety

of their cessation ? And if cessation of works, be the extra

ordinary cause of knowledge, in that case, there can be no in

clination for the acquisition of Self-knowledge.

276. If it be said, subsequent to knowledge, there is no

necessity for inclination to cause it, the inference naturally will

be : What is the necessity for cessation of works to bring forth

knowledge, inasmuch as they cannot cause any obstruction to,

or destroy it ?

Neither ignorance, nor conceit, (egoism) can cause

277.
any obstruction to it, for they have been destroyed in the first
stage of knowledge, by discrimination of self.

278. Therefore ignorance, already destroyed; can create no

obstruction to, or cause destruction of knowledge. When a live
rat flies at the sight or approach of a cat, how can a dead rat

injure him.

279. When a person stands uninjured after receiving the

thrust of Pashupat weapon, how will a lighter one without steel

points cause his destruction ?

280. When from performance of works and worship in an

infinite variety of ways, a person has come out victorious in his

fight with the fructescent works, and landed in full knowledge

of self, he can never be affected in a manner so as to have it

destroyed.

281. Though destruction of ignorance and its product,

caused by knowledge, allow that ignorance to continue like a
20O PANCHADASI.

dead body, yet such appearance is not injurious to him, on the

other hand, it
proclaims his glory.

282. He who does not alicMiate himself from this all-power

ful knowledge in any way, has nothing to fear either from
inclination or its reverse they cause him no injury.
283. It is be engaged
always proper for the ignorant to
in works and worship, for they help the attainment of
heaven or by rendering the internal organ faultless, pave the
:

way to the acquisition of knowledge, whereby to be emanci

pated.
284. When a theosophist lives in the company of such an
ignorant person, no harm can befall him, if he be engaged in

similar works at his intercession.

285. But in the company of the wise, he should discard

all works, 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 .nade bad use of, feels neither pain nor is

angry with him, but caresses all the same ;

288. So a theosophist either caluminated, or praised by the

ignorant, returns it not, but tries to create knowledge in them.

And thus lie 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.
291. I have a tangible perception of the eternal Self, there
fore I am blessed. The supreme felicity of Brahma is plainly
manifested to me, therefore I am blessed.
 PANCHADASI. 2O i

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. I have nothing proper left to be done, therefore I am

blessed. My desires have all been now accomplished, hence I

am blessed.

94. Verily I am blessed, I am blessed, my satisfaction isf

unrivalled ;
I am blessed, and blessed and blessed, and twice
more blessed.

295. My merit is producing fruit

"

I am supreme good,"
merit extremely wonderful, and for I am wonder
"

my is that,

ful too."

296. How very wonderful are the Sacred Writings, Guru 1

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 Brahma 1

and experiences supreme felicity always.

 SECTION viti.

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 know
ledge of oneness of individual self and the Parabrahma as a
means of emancipation, therefore in the present treatise the
literal and indicated signification of Thou is to be first ascer
tained. 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 strikingly illu

minated, so is the Uniform Intelligence vivifying or illuminat

ing our bodies, intensely manifested by the individual Intelli

gence 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 lumino
sity 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 Uuiform Intelli
gence. Know it to be distinct from the reflex intelligence with
the function of intellect.

4. That reflection of intelligence seated in intellect, as*

suines 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 Intelli

gence as
"

I know a jar,"

5. Prior to the modification of intellect in the shape of a

jar,
"

I knew net a jr" arises from the Brahmaic Intelligence

 PANCHADASI. 203

[uniform] ;
and subsequent to its perception in the modified
intellect, a person discovers it and says, "I know a jar."
This
is the difference between 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, jar known it.
Why ?
is also discovered by

Because reflex intelligence simply creates a knowledge of jar,*

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 intelligsnce and modification of intellect of

clay.

9. As without knowing it, on 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 a jar" 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 Shastras,

"

the
mental perception and indwelling Intelligence both occupy the
its

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

occupy a dark corner, dispels the surrounding darkness and

bring them out to view by its own brilliance, so the mental func
tion after disp elling the ignorance which occupies an unknown jar,

brings it out or renders it

cognizable to the senses by its indwel

ling reflex intelligence. K*V DHOLE S Vedantasara, pp. 43-44.

27
 2O4 FANCHADASr.

function (Intellect) with reflex intelligence assuming the modi

fication of an object which they prevade 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 piior 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-
fheda vadi, Cognition of external objects, a jar etc., is caused
by intelligence, therefore the cause of that knowledge is intelli

gence, for which, the result is the subject to be known or de

monstrated : and this intelligence is the subject that is to be
known from Vedantic utterances, which are its proofs.
12. Therefore SURESWAR 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 Intelligences is an admitted fact, mental function, arising
in the shape of Reflex Intelligence pervading a jar is the cause

of its cognition, and the resulting knowledge, like ignorance, is-

fit being discovered by the Uniform Intelligence. In other

for

words, cognition or knowledge is discovered by Brahma [Uni

form Intelligence] like an unknown jar, inasmuch as the modi
fication of intellect, reflection of intelligence and external ob
jects, jar etc., all are discovered by Brahma, while for its being
a single subject, a jar is discovered by the reflex.

14. Thus then, mental function issuing through the sen

sory organs, reflex intelligence, and jar, all three, are manifes

ted by the Brahmaic or Uniform Intelligence, and for the reflex

being seated in the jar only in the form of result, which it

per
vades for cognizing it, that jar is discovered by the reflex

intelligence.
 PANCHADAS1 2O5

15. Therefore, the knowledge of a known jar is discovered

by both the Reflex and Uniform Intelligences, and this is cal

led by a Naiyayika (Anubyabsaya) knowledge of knowledge.

16. From the reflex intelligence proceeds particular know
ledge, as "This is ajar;" while the Uniform creates an ordinary

acquaintance with it, as a "known jar."

of external objects, both the

17. Just as in the cognition
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 objects,
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 pervades 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 incap

able of discovering any other object, so do the modifications of
Egoism, passions, etc., with the reflex intelligence discover

themselves.
These aforesaid modifications, separated by the inter
20.

vals of waking and dreaming, are apt to arise, as they disap

pear during profound slumber, trance, fainting and profound

meditation.
That unchangeable Intelligence which discovers the
21.

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
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 intelli

gences. And that double display of intelligence in junction

 PANCHADASI.

with those modifications make them more strongly manifested

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 can
not 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 of 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 Sruti

"

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

everywhere equally present, let that Intelligence seated in the

intellect, be the subject of transmigration (like the ether in a

jar) and there will be no necessity for imagining the reflex

intelligence 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 a jar and wall and limited by them, or dis
criminated in that way, are no lunger a Jiva.
 PANCHADASI. 207

29. If from want of luminosity, the Uniform

it be said,

Intelligence present in a jar or wall, and bounded by them,

cannot convert them into Jiva, but for the luminosity of intel
lect, the uniform intelligence seated in and bounded by it, is

Jiva : the answer is, there is no occasion for introducing

or its reverse, when you seek to discriminate the
luminosity
Uniform Intelligence by setting a limit to it :

30. 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. you reply, the metallic measure has a particular

If

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 ?

32. 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 light.*

* In the work Vibarana, Jiva is defined as a reflection and

Iswara light [subject of reflection]. According to the doctrine of
in
VIDYARANYA SwAMi, Iswara is the reflection of Intelligence
of in
Maya abounding in pure goodness, and Jiva, a reflection
in which is a
telligence in Avidya abounding pure goodness,
in the Pancha-
proximate cause of the internal organ. Though
VIDYARANYA SWAMI mentions to be a reflection in the
dasi, Jiva
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, almost ignorant a form of
;

Jiva continues in dreamless profound slumber, therefore what the

SWAMI purports to mean is, the particle of ignorance modified
or changed into the form of internal organ, and intelligence re-
 208 PANCHADASI

[To be more explicit]. Inasmuch as the Reflex is as

33.
sociated and changeable, while the light of Uniform intelli
gence is unassociated and unchangeable, therefore the former

fleeted therein
is called
Jiva, and that ignorance is never wanting
in profound slumber, consequently Prajna also is not wanting
then. Moreover, reflection of intelligence alone does not consti
tute 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 intelligence with
the particle of ignorance, constitute Jiva. In the associate of
Iswara, there is pure goodness, for which he is
omnipotent, omni
scient, etc. ;
while the associate of Jiva composed of impure
is

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 Vtbarana, who connects themwith Igno
rance. In such a consideration, bothIswara and Jiva must be
parviscient. But it is not so ;
because it is the nature of a thing
in which there a reflection, to impart its defects to the reflection,
is

and not to the image as for instance, when a face is reflected in

:

a mirror (its associate) the defects belonging to the mirror will pre

vent 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 ihe
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 parvipotence aud parviscience of a
the being. Now
between the respective doctrines set up by these supporters of
reflection and reflected image, the difference 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 image of the face in a mirror, is not a shadow of that

face, inasmuch as a shadow is situated in the same site, where its
original is placed ; but in the case of a face reflected in a m irror, it
 PANCHADAS1. 209

is said to be wanting in the indications of the latter, and hence

distinct; but its luminosity is manifested like, that of the

Uniform.
34. As an earthen jar is non-different in its composition
from earth, so is reflex intelligence non-different from (Boodhi)

Intellect, for an identity of their condition. But it

may be

is always placed in front, or exactly opposite to the original, hence

a reflected
image is But for
not a shadow in a looking-glass.

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 retreats 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 ac

tually has no wheel, so the velocity of mental function for

it

making subject of the mirror and face, produces the perception

a
of that face in the glass as situated in it while actually it is ;

in the glass, and

placed on the region of the neck, and not
is not

a shadow and, by : the velocity of the mental function, the know

ledge 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. More
over, on due reflection, it is to be found, there is no reflection.
associate formed by
Similarly by the close connection of the
Ignorance, the site of visage in the unassociated Intelligence is

known Isvvara, and its reflection, Jiva. And there are no

separate conditions of Iswara and Ji-va.

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 intelligence 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 refletcted

shadow. DHOLE S Edition of Vicharsagar, pp. 328-330.

210 PANCHADASI.

apprehended : in that case, distinction of intellect from the

physical body, be done away with therefore to settle the
will ;

it is said, what is maintained

question, by a theosophist is very
little to the purpose, because it is easy to admit intellect as not

an additional entity distinct from the body.

If it be alleged, subsequent to death, when the
35. physi
cal body is absent, existence of intellect is established from the

testimony of the Sru/i; then as in the Prabesha Sru/t, 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
situated on the crown of the head, corresponding to the
anterior fontanele, 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 in that
reply,
case it is impossible to attribute to him the instrumentality of
creation. Thus then, both his entrance and instrumentaiity 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 Maitreyi, cites passages from the Srutilv explain the
destruction of associate as follows: "The Supreme Intelli

gence 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

In other words, though distinct from the body and the
it."
 PANCHADASI. 2lC

rest, which are material, self for keeping company with them,
appears to be destroyed when the associates succumb to
death.

40.
"

The Supreme Self is eternal, and unassociated, his

associates are destroyed only," [and not he]. In this manner,

Sruti explains the Uniform Intelligence (Self) devoid of
from the associated reflex intelligence.
associate, to be distinct
<(

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 Sruti 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, who am the "I

Supreme 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.*

* the spiritual soul or intelligence (Boodhi) with the

Though
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, indicated by the
first personal pronoun I, which also isthe same as Aham.
Now Aham 1
establishes the Uniform intelligence as always non-
differentfrom Brahma, as the space covered by jar is always one
with the infinite space from which it cannot be in any way demar
cated. Hence the Vedantin describes this mutual relationship
1

of the Uniform with Brahma as Mukshya Samanadhikarana a

main predicament or inference in which several things are in

cluded.
When a thing is always non-different from another thing,
their association is called a Mukshya Samanadhikarana. As for
instancee the space engrossed by a jar is always non-different
28
212 PANCHADASI.

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 Niskartnya Siddhi* the antagonism of community of

from the infinite space which is ever present along with it, there
fore the jar-space is 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. same manner, the Uniform Intelli
In the

gence has in connection with Brahma a similar main inclusive

predicament, because they are always non-different from one

another.
Or, asa person mistaking the stump of a tree for man, after
in

the tree known, the form of man disappears and the tree is
is

rendered apparent. Here the person has a community of refer

ence to the tree, of the second kind ; similarly by the disappear
ance of the reflected Intelligence, it becomes one with Universal
Intelligence, which is one with Brahma, hence its reference to
T is the same with Brahma, and not distinct from it. Such a
community of reference the reflex intelligence has with Brahma
by merging or disappearing into it.

* SURESWARA, the SANKARACHARYA, is the

reputed disciple "of

author of Niskarmya Siddhi. He is opposed to the doctrine of a

theosophist s acting with impunity. For him
there is nothing

to do end says the Vicharsagar :-

to this after hearing "If
proper ;

the utterances of Vedanta, any one has an inclination still left in

or
him as to what is proper, he has not learnt the first principle,
primitive truth. For this reason, the constant removal of the use

less, and which answers no purpose, and acquirement of felicity,

is men
that constantly got as a result of hearing the Vedanta,
is

tioned by the Deva Guru in Ni&armya Siddhi. Vicharsagar,

DHOLE S Edition, pp. 120-121.
 PANCHADASI. 21$

reference : for this reason, community of reference is destroyed

in the expression "I am Brahma."

As in this is indeed Brahma"

"All the Supreme
45.
Brahma 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 oppo
sition of community of reference ( Vadh Samanadhikarana).
To explain this, it is said :- With a desire of declaring self to

be identical with Uniform Intelligence, the author of Vivarana

ascertains 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 ( Vadh
Samanadhikarana) have spoken of the main inclusive predica
ment referring to the same subject.f
48. Intelligence abiding in, and mistaken for, Jiva who is

the reflected shadow of Intelligence combined in the gross and

subtle body, is in the Vedanta declared to be the Uniform.

49. And Brahmars the substrate of Intelligence perva

ding everywhere, and completely in phenomena fabricated out
of illusion.

* Vadha Samanadhikarana means that condition of mutual

relationship, when a thing establishes its non-difference with its

companion by lapsing into it. Here the thing is a Vadha sarna*
nadhikarana 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 some
thing different, and this mutual relationship of the reflection with
the face is called (Vadha Samanadhikarana ) community of re

ference by merging. Vicharsagar, DHOLE S Edition p, 121,

| Vide note pp, 212213.

 214 PANCHADASf.

50. Since therefore illusion attributes the unreal worfcf,

and mistakes it for the indestructible and unchangeable Intel

ligence, the substrate of all, it is not at all surprising that Jiva f

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 material world and

Jiva included in it, That and Thou appear to be distinct;
virtually 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 attributes 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 the 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
illusion 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
Intelligences, etc., he is a real knower of Self and freed. So
says the Vedanta.
 PANCHADASI. 215

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 3
is refuted by the arguments employed in
standpoint, easily

Rhandan, by its author SRIHARSA.

Having ascertained the nature of Uniform Intelligence

56.
from Sruti texts and arguments based on analogy and reason,
the testimony of the Puranas 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

"

I am Ignorant and for its being so, it is said to be

says ;"

.full of felicity.
unreal
57. For its being the resting place [substrate] of the
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
Uniform Intelligence or self.
of the felicity, intelligence, etc., of the

Thus is a difference in the modification of

felicity disputed :

intellect creates a difference in it, because it is the witness of modi

fication, and where no such difference affects it, it is no naore 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
to each other. In the snake-illusion, the site of that
opposed
snake is a real rope : there can be no snake-illusion without seeing
a rope, a bit of straw, etc., in the dark, on which is super-imposed
the form of snake through ignorance therefore a trite : we have
instance which sets at rest the second contention. Similarly as rt
is said to be a discoverer of insentient objects only, it can lay no
claim to intelligence, and if it is no intelligence, it can be no dis

coverer, but is virtually insentient like a jar, But without intelli

there can follow no discovery in short like rabbit s horns

gence, ;
216 PANCHADASI.

58. In this rmnner, Uniform Intelligence is described in

the Siva Purana, to be neither a Jiva nor Iswara, but self-illu
minated Intelligence, full of blissfnlness.
59* How ? Because both Jiva and Iswara are declared
in the Sruti to be "formed of Maya and reflex
intelligence."
It maybe 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 in
sentient which the latter is not
so Iswara and Jiva though
;

material, 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-

which exist not, the phenomenal would have been

similarly condi
tioned, and remained undiscovered. Without a connection of in
telligence, 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 bliss-
fulness itself. And for its being universally related, it can
be no more an universal illuminator, neither the one nor the
other.
 PANCHADASI. 217

tttsclent. 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 Vt-

dantic treatises, and it has no similarity either with the
elements or any other substance, for which it can be said to
be material.
66. Hitherto for ascertaining the nature of Iswara and
Uniform Intelligence their unreality and reality testimony
of the Sniti has been made use of only, and if in the absence
of the uaual arguments to help that, any one be inclined to
raise objections, it is our purpose is only
therefore declared :

to disclose the real meaning of Sruti texts and not to invite

discussion 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 Sfuti says. And there we find it stated
"Maya creates Jiva and Iswara."

Beginning with creation till his entry in all objects is

68.

the work of Iswara, and that of Jiva ranges between the condi
tions of waking and emancipation.

69. From the Sruti 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

can have no concern for practising the means of
to re-birth,

emancipation from 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

i, for explaining and ascertaining its nature, has described
 PANCHADASI

it
by reference to Jiva and Iswara and the objective world,
whose substrate it is.

72. There can be no objection in what manner soever a

person begets an inclination to know self, and for a theoso-
is
phist it
always proper so to do.
73-Because from failing to
comprehend the drift of Sruti
utterences, dull and ignorant persons 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 form of this material expanse, and
constantly raining in the
the Uniform Intelligence is like ether, quite unconnected with
and can suffer no
it,
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

proceeds from the worship of Brahma (like that accruing from
knowledge of Supreme Brahma) is being pointed out. Art
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 (3) 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.

(3). 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

emancipation for which, various are the forms of

;
worship
mentioned in the Ultara 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, becomes
inspite of his mistake,
the master of the gem, while the second for his
mistaking a
lamp for it, can never have the gem : hence the first is art
instance of agreeable or conformable mistake, and the
second,
its reverse, viz., uncomformable or
disagreeable.
3. If the light of a lamp inside a house issuing from a
door falls outside ;
and elsewhere, the ray of a brilliant jewel
is similarly projected :

4. Two persons viewing 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.

29
 120 PANCHADASf.

5. But that one, who had mistaken the ray of lamp-lighr

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.
f>. 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

lightmistaken 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 desired

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, mis

taking 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 con
formable mistake.
9. If a person suffering from typhoid fever, pronounces
the name of Nfarayana 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 confor

mable mistake, either visible or inferred, mentioned in the
Shastras.
n. If a conformable mistake be not regarded to be pro
ductive of result in the manner aforesaid, how then can images
made of clay, wood, stone, etc., which are all material and

subject to destruction, be regarded as Devas1 And in

Knowledge of the five mystic fires, how can woman be wor

shipped as fire ?

iz. Moreover it is
visibly seen, lhat a different knowledge
 FANCHADASL

accidentally produces a different result, as in the story of the

fruit of palm falling from the flight of a crow ; hence it is

reasonable to expect conformable mistakes producing results.

13. As conformable mistake, though an error, is produc

tive of results ;
so is the worship of Brahma, like the know
ledge of Impersonal Brahma, is a cause of person s attaining

emancipation.
14. With the help of the four means (passivity, self-

control, and the rest) and the arguments used in the Vedanta.,
one is to ascertain the ordinarily invisible Parabrahma, es
tablish his oneness with It and worship thus I am that
"

Parabrahma."

15. On the subject of the worship of Parabrahma, the

nature knowledge is thus set forth. Instead of
of invisible

Internally contemplating on the Supreme Brahma as impartite

bliss, like the worship of the invisible form of Vishnu,
ordinarily to know "

Brahma from the proofs mentioned

is,"

in the sacred writings, is here meant for invisible knowledge.

1 6. Though Vishnu is pointed out in the Shastras to have
four hands, during worship, instead of taking cog
etc., yet
nisance of that form by the eyes, the wise simply pronounce
his name in the act of worshipping, and that is acknowledged
as invisible knowledge.

17. Now this knowledge of theirs cannot be called un

true, inasmuch as from the testimony of the Shastras, know
ledge 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
constitute visible knowledge of Parabrahma.

19. Knowledge of self as eternal, intelligence and bliss

from the testimony of the sacred writings, though invisible,
is reckoned 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 It*
 222 PANCHADASF.

visible perceptionthe transcendental

phrase "That art Thou"
has been explained in the
Shastras, 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 self
mistaken for the body,
calibre, is

senses, etc., and as that erroneous

conception is ever present,
they are prevented from grasping self as hence Brahma,
invisible.

22. In men having faith in the Shastras, 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 examples of persons
wanting in faith is not worth being
taken into consideration, inasmuch as
in the Vcdas, only
persons having faith are said to be qualified to undertake
works.

25. After
having once received instruction from a
professor from error, invisible
free
knowledge is sure to
follow, and no argument is necessary for it, as the
instruc
tion in regard to the form of Vishnu stands
in no need of
Mimansa.
26. Thus then, though there is no
necessity for arguments
or discussion to have an invisible
knowledge of the Supreme
Self in the manner
aforesaid, yet the arguments used in the
Shasfras for discussion of works and devotional
exercise are
only for determining the inutility of practising works and
 PANCHADASI.

worship to^hat 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
worship is needed. Why ? Because they are naturally antago
nistic :
knowledge produces emancipation which is works
eternal,
and worship enable a person to attaina better sphere hereafter,
therefore their effects are non-eternal knowledge destroys
;

ignorance which is the material cause of re-birth,

for which a

theosophist no more subjected to re-births and that

is
ignorance ;

Consists in regarding Self to be identical either with the physical

body, sensory organs, mind, Intellect, etc. The wise are free from
illusion, they have no belief in the agency or
instrumentality of
Self, he is neither a doer of works, nor an
enjoyer of their results,
consequently they abstain from works save the fructescent, which
must be exhausted by actual consummation of their results.
Caste,
state of lifeand condition belong to body, whose properties
the
they are, and not of Self, who is distinct from it, and no other
than Brahma. For this visible of and the mis
knowledge Self,
taken attribution of caste, and the rest, to Self, having been totally
destroyed, they, the wise are not engaged any action.
in
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 un
real, just as objects created in a dream the only Reality is Intelli
:

gence pervading everywhere and that intelligence is called seve

Brahma, Atma, and Paramatma. They are all one.
rally Self,
Jf we pause to enquire into the nature of results
produced by
devotional exercise, we shall find it to be invisible.
For, according
to theShastras, 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, experiences
in life, and his miseries are all removed.
felicity Hence for this
difference of products from and Self-knowledge, they are
worship
opposed to each other that is to say,knowledge produces visible
and worship invisible results :
they are naturally opposed, hence
 J24 PANCHADASI.

27. In the Kalpa Sutra, works and worship hive been

mentioned in a connected form, but when a person has no

faith, it is impossible for him to practise without proper discri.

mination, as to what is proper to be done,

A of Brahma has no need of worship.

knower He has no faith
common belief which sets up bondage in self; that has
in the
been destroyed by knowledge. Works and worship are not
needed for it, just as in the destruction of snake-illusion, know-
iedge of the rope is enough and nothing more is needed. It
would thus be evident, there is a difference in results between
those of knowledge and works, etc., hence they are respectively
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. In
asmuch as 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 knowledge of self removes the mistaken notion of his

bondage, and emancipation 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 subject 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, that ignorance which creates it on self, is
therefore
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 knowledge. 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 know
ledge of the oneness of with Brahma, destroys the illusion of
self

bondage and the other mistakes as to his identity with the body
and the rest Emancipation has been spoken of as a visible
1

result, for the Vedas mention it in that way. If it were otherwise,

it will be in opposition to them, for emancipation is either eternal
release, or a temporary abode in heaven. Now of them, the
 FANCHADAS1. 22

sfS. Worship has been described in several works-

written by Rishis in a practical form, but those who under
stand them not, nor are capable of discussing the compara
tive merits of a particular form, when they hear them read,
repair to a professor for the necessary instruction and pay all

reverence to him.

latter is non-eternal, and therefore cannot be same with eternal

release ;
actions and worship procure heaven knowledge, eman ;

cipation ;
actions 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 o{ a plant yielding fruit, is
the fruit emancipation produced by works and devotion is im
proper. Because, watering a tree does not invariably make it-

bear fruits. It may be reqjuisite for its growth and so far

1

vitality,
well ;
biK matter of seed-bearing, other causes are at work
in the :
:

for instance, the usual laws of male and female flowers, and car

riage of the fertilizing 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 arrd sit in the flower cup to suck
4

the honey, a little of the powder which has adhered to the wings
or feet adhere into the pistil, thence to come in contact with the
ovisac, and impregnation much is involved in
is complete : when so
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 conveyedand a soluble form, to
the food is in

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

1

worship are done away with, knowledge already produced is des

troyed, and the result emancipation follows not. But it is a mis
take. Because, the example does not apply ; for, so far as the

withering of a tree goes, it is to a certain extent true, especially

126 PANCHADAS1.

29. Then again, with a view of determining the signifi

cation of Vtdic words, men analyse and solve them, but in
the precepts of a trustworthy performer of
practice, there is a
chance of practices being enforced.
30. As without proper discussion, but simply from ins
truction, a person may be trained in devotional
exercise, so
from simple instruction no one can have visible of
knowledge
Brahma.
3 1. As want of faith is the one impediment for invisible

in countries where the heat is intense and the usual rainfall very
scanty, but to say, abandonding works and worship will
bring the
mind back into its original condition of unsteadiness and make it

faulty, is far from correct ;

so that, like the withered tree of the
dry land, knowledge will be destroyed, is an assertion not authen

ticated 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 ? Every
where, in the Vedanta, the doctrine of non-duality has been estab
lished, and it is maintained when a person has realized that
:

oneness of and Brahma, he exclaims,

self am Brahma." To "I

say, that by ceasing to have recourse to actions and

devotion a
theosophist loses this knowledge,is
clearly contraindicated for, on :

appealing to experience, we find the reverse is true. A theoso-

phibt is never engaged in works and 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 destrtiction it stands in no need of ;

protecting care, like that of water as in the case of tree ;

their dis
continuance 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 from anything
protection
injurious. Ignorance the
knowledge, and when
is to
enemy
it is
destroyed, what can injure knowledge ?
Clearly nothing.
 PANCHADASI. 227

knowledge, so want of proper discussion and exercise of judg

ment is the obstacle to visible knowledge; therefore it is

necessary to have recourse to arguments and analysis for

v.sible 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 re-incarnatiun it will be accomplished.

34. Because VYAS, the author of Vcdanta Sutras, has

ascertained it to be a fact, and persons of dull intellect hear

ing it, fail to comprehend its import, though it is certain for

knowledge to yield fruits even in another re-incarnation.

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, for a part not committed to memory after

repeated 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 unmistakably bear fruits.

38.Owing to the presence of three obstacles, some are

unable 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 Vtdanta proves ineffectual owing
to the above obstacles. This has been illustrated in the Sruti
by the example of HIRANYANIDHI.
30
 228 PANCHADASI.

41. Of them, the past obstacle is as follows :

Owing
to an attachment for a milch-buffalow, from the force of
habit acquired 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

spoils knowledge, creates illusion, raises ill assorted objec

tions, and begets an inclination to dispute and wrangle.
44. But passivity, self-control, etc., and hearing, consi
deration, etc., requisite for the time being, destroy it with
the rest, and pave the way for the fruits of knowledge to ac

crue easily.

45. Future obstacle is in this wise : On the subject of

the rising of knowledge in BAMDEVA, it has been said, the

presence of fructescent works, for the next or another incar

nation, is called future obstacle. It was exhausted in him

by enjoying during his sojourn in one incarnation, but BHARAT
had to enjoy them in three successive re-incarnations, before
they were exhausted.
46. A person who has failed in Yoga, or been deprived of

exhausts his obstacle by the practices of several incarnations,

it,

inasmuch as there can never be an undoing of the results of

discussion and analysis. To this end KRISHNA says to AEJUNA
(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 :
 PANCHAOASI. 22g

"

49. Because, in that life, after having been re-possessed

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
which have well nigh from disuse become deadened, his at
tachment to them grows strong; in this manner, after having
passed through several re-incarnations and realised the fruits
of knowledge, ultimately merges into the Absolute, and is

freed."

51. Even with a desire of acquiring the abode of Brahmd

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 Vedania, he goes to the abode of Brahmd, to
enjoy felicity for a time, ultimately in the end of Kalpa* to be
freed with Brahmd.
53. In some, knowledge of a previous life, acquired by
the help of the arguments used in the Vedanla, 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

manner [invisible form] not inconsistent; as in the personal
is

method, the flow of the mental function is directed towards

him, so here also, there is a likelihood of his faith in the

* A day and night of Brahmd a period of 4,320,000,000 solar

sidereal years.
 230 PANCHADASI.

existence of BRAHMA being confirmed and thus invisible know

ledge resulting [ultimately].
56. If it be asked since the form of BRAHMA is
beyond the
reach of word and mind, how then it is possible to worship
Him invisibly? In that case, let there be no visible krowledge
produced.
57. If you know Him to be beyond the reach of word
and mind, why not admit his invisible worship in that
manner ?
58. If you say : To acknowledge BRAHMA as an object
of worship will reduce him to a Personal [God], possessing
attribuies ? But then how can you do away with it in his
visible knowledge? Therefore worship him invisibly by
Indicative Indications.

59. In the Sruti 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
necessarily make us refuse his visible
knowledge; for, as
his worship is interdictible so is his knowableness equally.
you regard BRAHMA to be unknowable, what pre
61. If

vents you from acknowledging BRAHMA to be not worshippable ?

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 main
worship as to
tain its practice and explain it ? I may stop to enquire, why
are you so averse to it ? to say proofs are wanting for im
personal worship is quite inconsistent.
63. For proofs to that effect abound in the Uttar
Tapniya, Prashna, Katho and Mandukya 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
 PANCHADASI. 231

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 ic.

66. For, no matter whether an ignorant person be en

gaged in the recantation of the formulae for making a person

submissive, considering it to be easier than worship, or the

stupid considering cultivation to be easier still, be engaged

in it accordingly, that does not imply any fault in worship.

67. So far as the inclination of the dull and ignorant are

concerned, though there may be other points of discussion,
to as to the of the
it is proper judge becomingly superiority

owing to the unity of all the ordained

Impersonal worship ;

the well-known over

knowledges in the Vedanta, attributes,

and over declared in all Branches of the Vedas, are in the

end centred in the Invisibly to be worshipped PARABRAHMA.

68. Bliss, etc., are all centred in PARABRAHMA, in the end,

by VYAS in the n Sutra of the $rd Sect. Chapt., III., of the

Shariraka.

69. In the 3$rd 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 attribute

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, Hiranyashashru, 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. #., subtle), is one Impartite with the Supreme
232 PANCHADASI.

Self. And "

That am I :" this is the way by which you should

worship him.
74. If it be asked what is the distinction between kno\y-
ledge and worship ? The reply is : There is particular dis
tinction between them, knowledge is dependent on the subs
tance that to be known, while worship
is is
dependent on indi
vidual desire.

75. From discrimination or exercise of judgment

is
pro
duced knowledge when
once been confirmed, in spite
;
that has

of disinclination on the part of the person, it cannot be

pre
vented. 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

"delivered in life"
waiting only for the consummation of his
fructescent works.

77. A person of faith believing on the Reality of instruc

tion receivedfrom a preceptor, should always with due disrimi-
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 medita.
tion 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 from
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 assume
the modification of BRAHMA.
81. Asa person studying the Vcdas, from the habit of
constant study bereft of all doubts and mistakes, in dream
 PANCHADASI. 233

also \s 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.
82. When contending knowledge is cured, and a person

is always engaged in thinking of self, in dream also he ac

quires the habit of meditation.

83. 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 man
ner.

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 regularity 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 theosophist
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
n the usual means of that knowledge as in use among men :

90. Because the means to that end, mind, word, body and
external he cannot do away with, consequently
objects 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

meditator ;
for in determining the nature of external objects
 234 PANCHADASI.

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
jar is known, why is not A/ma who is self-illuminated to be
discovered without the destruction of the mind ?

93. be said, though BRAHMA (is self illuminated, yet

If it

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 moment, consequently it is neces

every
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 debit uuion, 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 forgettulness of popular practices.

97. To a theosophist meditation is optional,

dependent
on his desire, because emancipation resuhs from knowledge^as
mentioned in tne Shastras over and over. Knowledge pro
"

duces non-duality."

98. If a theosophist does not betake to meditation, but

isengaged in the external practices of men, let him go on with
them for there
; is no impediment to his being so engaged
in the daily routine of
practice.
If for a theosophist to be
99. 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 SAastras that does not
apply
to him.
 PANCHADASI. 235

100. One who has a conceit for his caste, station in life,

Condition, etc., to him only does that sanction and prohibition

laid down in the sacred writings apply ;
but to a theosophist
free from conceit, it is inapplicable.
101. Caste, station and the rest are from illusion attr u

buted to the physical body, but to self, who is eternal and

intelligence 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

Theosophists 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 Maya or illusion, as unreal as things

produced in a magical performance when such an impres :

sion has been confirmed, there is no room for any desire to

remain in the 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.

1 06. 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 at

tachment 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 does not apply to them it
may as well be said iu ;
 PANCHADASI.

regard to a theosophist, that as he knows the unreality of this

material expanse and 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.

Any one possessing the power of cursing and bless

108.

ing 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 (Tapasya}.

109. Nor shall knowledge be credited with 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.

in. you say, men conforming to no sanctioned prac

If

ticeand without any ability are spoken ill of by ascetics (Fati}.

That is not 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

is their asceticism ? Indeed under
exquisite weight of asceticism
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
 PANCHADASI.

theosophist, that the treatment which he meets with, at the

hands of persons who consider self to be their physical 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

without suffering any detrimental effect.
popular practices
If it be alleged, after having discovered all material
115.

objects to be unreal, a wise person can have no more desire for

them the reply is, certainly it is so far true, but fructescent

;

actions engage him either in meditation, or practice [common

and the rest] as he likes.
amongst men, as eating, sleeping
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 accom
identity with the eternal PARABRAHMA
what prevents
plished his
lower
you from looking dull and ignorant persons as well the
animals from an equal accomplishment of their identity
with It ?

120. For, in the absence of Self-knowledge both are

as emancipation As to beg for

equally placed, so far goes.

bread is better than starvation, so it is better to rwve recourse

to meditation instead of doing nothing.

 238 PANCHADASI.

ui. Instead of following the course of

practice in vogue
among the ignorant, to have recourse to the usual actions

[sanctioned sacred writings] is preferable, better than

in the

that the form of Personal worship, and Impersonal

is
worship
is the best of all.

122. So long as a person reaches not the portal of know,

ledge, his progression gets gradually advanced ;
but Imperso
nal worship is afterwards 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

Impersonal 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 ?

any sort of Personal worship or recanting sacred

125. If

formulae, etc., by clearing the mind of all blemishes leads

secondhand, to visible
indirectly, i.e.,
knowledge, and they
are therefore regarded as its cause, yet as a direct cause of
knowledge, Impersonal worship has many points of parti

cularity.
126. That Impersonal worship when matured,
ultimately
leads to profound meditation, hence by unconscious
profound
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) Consciousness, after having surmounted the four
obstacles, like the unflickering light of a lamp, by devout and
pro
found meditation, it is called the
(Xirvikalpu Santadhi) Unconsci
ous meditation.
 PANCHADASI. 239

nal organ, and 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 unassQciated, eternal self-

illuminated Intelligence of PARABRAHMA is

easily fixed in the
intellect.

129. This has been fully declared in the Amritabindu

Upanishad. 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 compared 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 equally to those who
are engaged in Impersonal worship leaving off discrimination
of self. For this reason, worship has been laid down autho
ritatively necessary to those, with whom exercise of judgment
or analysis for discrimination of self
is impossible.

132. A
person whose mind is distracted with several
things, say accumulation of riches, aggrandisement of others,
etc., has no possibility of acquiring Self-knowledge by due

discrimination; 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, have 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 desir

able, as it is superior to all other means for it

easily leads to

emancipation.
134. In evidence of Self-knowledge, as a means of the par
ticular forms of emancipation mentioned in Yoga and Sankhya t
240 PANCHADASI.

the Gita says : "Whatever result is obtainable from Sankhya,

isequally produced by Yoga who knows them to
; therefore, he
be non-distinct, is a real knower of the purport of the Shastra."
(Chap. V., v., 5 )

135. Nor is the Gita the only authority, for we find proofs

to that effect in the Sruti: "Knowledge of self

expounded is

inYoga and Sankhya Philosophy as a source of emancipation.

Here both the Sruti and the two above-mentioned Systems
agree, but 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 tirahmd after death, and in a

subsequent, emancipation, *from Self-knowledge.

* "Om is BRAHMA, and you should look upon its alphabets, re

presenting tlie 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 :

*md in his work on Quintuplication, SURESWAR has particularly

dealt on it.
Though many of the Upanishads treat on Pranab, yet
the Munduka has particular reference to it : and from the annota
tions of the Commentator as well as those of A NANDAGIRI, the sub
ject 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 ways accord

1

ing to the Upanishads ;

one is to identify it with the SUPREME
BRAHMA, aud thus to reflect and meditate profoundly on that abs
tract condition of impersonality which is devoid of qualities. The
other is to BRAHMA with qualities (personal). Now
meditate on
the Impersonal BRAHMA is called the SUPREME BRAHMA, while that
other is called the (Personal) BRAHMA with and one
qualities ;

engaged in the first sort of devotion obtains release ;

while to the
follower of the second method can accrue the abode of Brahma.
Ihusthen, we find meditation of Ow/frorn a difference in the
method and subject of worship, is divided into two sorts, of which
the Impersonal alone will be coiibidercd here,
 PANCHADASt. 2dl

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

east thoughts on this Personal worship, having his mind mould

ed Him, the follower of Impersonal worship has his
after

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
productive 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 Tapaniya Upanishad is thus mentioned eman

cipation produced as a result of Impersonal worship "With :

desire, without desire, without body, without senses, without

For, the worshippers of the personal creator are actuated with a

desire of enjoying the fruit of their devotion, and this they get

by inheriting the blissful abode of BRAHMA and 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 enjoy
ments equally with Hiranyagarbha, if the individual acquires
knowledge, he may yet be freed. But those who have no desire of
inherting the Brahmaloka, acquire knowledge here and are freed.
Thus then, the results of the Personal worship are included in the
Impersonal. Vicharsagar, pp. 199-200.
 242 PANCHAUAS1.

any fear are the indications of emancipation in Impersonal

worship.
142. According to the strength of worship is produced
knowledge, the cause of emancipation. "Therefore, without
knowledge there are no other means of emancipation," as
mentioned in the hastras, implies no antagonism to worship.
.

143. For this purpose it is said "

Worship without any

sire of reaping its result produces
d<

emancipation" (Tapaniya}.
"

And worship with desiie leads to the abode of truth"

(Prashnopanishad) .

144. One who worships Om with a desire of being bene

fited, attains the abode of Brahmd, where after acquiring

Self-knowledge he is released with its
king, at the end of

Kalpa*
145. The Shariraka Sutras (Chapt. IV., p. III., Sutra
XV.,) mention the attainment of the abode of Brahmd as a
result of Personal worship, according to the desiie of the
individual :

146.
"

From the force of Impersonal Worship after reach

ing there, he acquires Self -know ledge to be released with

Brahmd 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 giveir
to 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
BRAHMA, he gets results according to his desire; so said l\una
to NACHIKETA (Kathopanishad}.

*
day and night of Brahmd, a period of 4,320,000,000
"A

Solarsydereal-years of mortals, measuring the duration of the

world, and as many, the interval of its annihilation." WILSON.
 PANCHADASI. 243

156. To the worshipper of the Impersonal is produced

visible knowledge of PARABRAHMA either in his present life or

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

proper use of the arguments used, should constantly worship

self, as clearly set forth in the A/ma Gita.

152. For example: who is unable to know me
"He

manifestly, should depend on me without any fear and mis

apprehension, and when subsequently that has been confirm
ed, in due time, I shall appear unto him as the giver of
tault."

153. "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 PARASRAHMA 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 PARABRAHMA." 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.

32
244 PANCHADASI.

158. Now for the result :

Having thoroughly understood
the present treatise, who keeps it
constantly present in hts
mind, is freed from all doubts and is delivered from metem
psychosis, for his constant meditation and reflection of self.
 SECTION X.

Illustration by cimparision to a Theatrical Performance.

ILLUSORY attribution and its withdrawal, are now being intro

duced in opening the present treatise, with the 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 the one and secondless Supreme Self, full of
existed
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 y and enter
ing 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.
3. After having been engaged in several prior births till

death, worship, a person begets an inclination for Self-

in

knowledge ; subsequently by discrimination and exercise of

judgment, 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
consider otherwise and to regard himjas subject to grief and

misery is called bondage ; and to rest on his real nature is

called emancipation.

5. Want of discrimination causing the bondage in self is

removed by discrimination. Therefore it is imperatively ne
cessary always to reflect on the points of resemblance and
difference between Jiva and Paramatma.
6. Apart from the body and organs of sense and action,
Jtva for his cenceit of egoism is the literal signification of "I

am I,"
the agent or instrument ;
and mind is his instrument
of action, Actions produced by the internal or external func-
1

tions are all his,

246 PANCHADAS1.

7. The internal function modified into

"

I am I"

expresses the agent or instrument. And the external modi

fication 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 external sense, which are called instruments of

action accordingly.

9. Now the witnessing Intelligence or Supreme Self is

the discoverer of Jiva as an agent, mental action, and of the

five properties of objects abovementioned at one time.

10. As the light of a theatre discovers equally the pro

prietor, dancing girls, actorsand 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
coetaneously by the light of Witnessing Intelligence ;

12. And in their absence, it burns intensely and is as

conspicuous as before.
13. From he incessant resplendency of the
f
light of

Uniform Intelligence, the individual intellect draws its powers

ef 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,

danseuse ; senses, musicians; witnessing intelligence, light.

Such a theatre is fit for the intellect to dance in.

15. As tiie in the th-eatre though confined in one

light

spot illuminates whole place equally, so the Witnessing

the
Inte !
:

r.i nce though resting quietly, discovers internally and

externally at the same time.
1 6. ( Internal and external have reference to the
 PANCHADASI. 247

of the the first stands for egoism, etc. and

relation body : ;

the second, objects situated external to the body).

in
17. Though Intellect is situated inside the body, yet
repeatedly pervades ex
connection with the sensory organs it

seeks to cognise; and its fickle and

objects which
ternal it

unsteady nature discovered or illuminated by the Witnessing

Intelligence is from illusion attributed to the Witness in

va nr_f or
j it is steady and tranquil and has no wavering

fickleness.
the hand to and fro, in a few rays of
18. As by moving
room through a crevice, makes that
fixed light entering a

light appear to
be moving, while virtually it is fixed :

situated
19. Similarly the Witnessing Intelligence though
in its own and neither gets in or out, is apt to be taken
site,

for the unsteadiness of intellect, as going out and coming

j n which virtually it never does.
That Intelligence has neither any locality external
20.

nor internal, which belongs to the Intellect. And

when the
associates of intellect are destroyed, it rests in
interminable
the resplendent effulgence of its own light.

after destruction of all associates, in the

21. Though
it is for its manifestibility
absence of a province, impossible
to continue everywhere, yet in the presence of a practical
its pervasion is admissible from that relation.
province
22. Like Its pervasion, PARABRAHMA is everywhere a wit
or
ness. As capable of going either internally
Intellect is

whatever may be the time, and how

externally everywhere,
take cognition
ever distant a may.be which it wishes to
subject
so does PARABRAHMA, for It is the witness that discovers all
of,
a mere reflected shadow of
phenomena, and the intellect is

Its intelligence.
the
Whatever objects with form, etc., are cognised by
23.
as their wit
intellect, they are all
discovered by PARABRAHMA,
the reach of word and
ness though virtually, He is beyond
;

intellect.
 248 PANCHADASI.

24. It may be contended, since Self is beyond the reach

of word and thought how he then to be grasped ? Cease
is

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 are necessary to

make Self visible, for he
is self-illuminated. And be needed to help the
if
proofs
intellect, repair to a professor and receive instruction from
him in the Srufi.
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 both
objects,
external and internal, are
known, and e Self as
Supreme
their witness is
dependent on it, therefore is he to be inferred
as such witness.
 SECTION &i.

Brahmananda*
(a) Yoganandd.
[WITH the view of producing an inclination in the pupil id

study the work, its

importance is thus set forth ] : I shalt
now speak of BRAHMAIC which being known, a persort
felicity,
abando-ns 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 And explains them in the following
grief."

wise: One who knows BRAHMA acquires the supreme bliss-

fulness of BRAHMA; and one, who knows Self to be
infinite,
surmounts all grief, inasmuch as any ill one con
befalling
nected to him fails to affect him. If it be contended, the word
Supreme BRAHMA in the first passage cannot have for its signi
fication felicity, but that it secondlessness
expresses : therefore
to remove such a misapprehension it is said, BRAHMA as Self is
the essence, and a theosophist knowing his oneness with It

experiences happiness, and save this knowledge there are no

other means capable of producing it.

3. When a theosophist rests on the Supreme Self know

ing him to be non-distinct from hrs individual Self, his fears
*
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 and
it,

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 Panchadasi (composed of fifteen works would be
incomplete.
 250 PANCHADASl.

cease; and one who does not, but believes them to be dis
tinct, is subject to fear.
4. "Notwithstanding the practice of religious observances
and meritorious works in a prior state of existence, this

knowledge of distinction (duality) 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
of the felicity of BRAHMA, a
cognition
person no more
is 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.J
6. "Abandoning works good and bad, such a theosophist,
remembering his non-difference with BRAHMA is always en
gaged in meditating on Self, and actions (good and bad) done
and looked upon as Self.*
"

7. Visible knowledge of the Supremef Self destroys

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.

* How are actions regarded as self? 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 organs of action and sense, and a theoso

its

sees everywhere. For whatever is, is self," so that

"

phist self

for want of distinction between him and works, they are regarded
one with him.
t The word "Supreme" need not unnecessarily create an
anthropomorphic deity, what it is very apt to signify, what is

sought to be conveyed is the infinite superiority of self over

t clc.
 I^ANCHADASI. 25*

(}. .knowledge enable men of tranquil mind to

"That

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 worth

less and harmful works is amply testified in the Sruti, Puratt,
and Smriti. As for instance,
"

When a person knows full

well the physical body, he knows the truth, and when he mis
takes it for Self, suffers pain."
"A knower of BRAHMA is

never subject to death; stupid and ignorant persons are

re-incarnated to suffer in a subsequent sphere of objective

existence."
"

Those among the Devas, who know BRAHMA,

become one with the Supreme Self." who know their
"Those,

individual Self to be one with BRAHMA, enjoy all manner of

"

temporal happiness" (Sruti}. Self is present everywhere in

&11 material objects, as they are in him ;
and a person engaged
in considering his oneness with BRAHMA, attains emancipa
tion."
"

BRAHMA, the Universal Witness, when seen as Self,

destroys ignorance together with its product, the source of all

harm." So say the Puran and Smriti. [Therefore] know
ledge of BRAHMA destroys all injurious and harmful works
and produces felicity."
11. There are three distinct varieties of felicity, vtz.,

BRAHMANANDA, VIDYANANDA, and VISHAYANANDA. Of them,

the first is now being considered.
12. BHRIGU, the son of VARUNA, hearing the indications of
BRAHMA from his father^ ceased regarding the foodful, vital,

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 afcer

death return, know that to be BRAHMA." This indication of

BRAHMA does not apply to the several sheaths, foodful and the

33
 252 PANCHADASI.

rett, consequently after abandoning them, blissfulness was

ascertained 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 bHng born, continue o live by means of

temporal enjoyments in the shape of food, etc.,

and in death
enter into a condition of blissfulness of
resembling that
profound slumber, therefore blissfulness is BRAHMA.
14. [This is further corroborated by a passing reference
to the conversation of SANATKUMAR and NARAD ( Vide

Chhandogya Upanishad, Chap. 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 cognition (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 the
knower ;
the mental sheathis knowledge and sound, form, ;

taste, smell and touch are the well-known properties by

which objects are known all these being products could not
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 secondless 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,

dreamless slumber, and in fainting swoon that Self is

experienced as secondless. [To a theosophist accustomed to

practise unconscious meditation, and to the generality of men

 PANCHADASI, 253

and fainting are trite examples. For,

profound slumber
fits

after recovering consciousness, the common experience is

in the interim and

absence of recollection of what passed ;

that recollection disappearance of phenomena

of the total

from the abiding Intelligence or consciousness

which
proceeds
the Self. In the same way,
is no other but BRAHMA, Supreme
of creation to the evolution of the
in the twilight prior

elements and their products as there was nothing to limit,

It is therefore said to be perfect.]

17. [If be contended, BRAHMA may be perfect and

it

clear such
infinite, but that does not imply supreme felicity to ;

is said What is perfect is full of bliss

a misapprehension it :

to be found in what is finite and limited

and no happiness is

the three distinctions of knower, knowledge and the object

by
BRAHMA secondless, It is full
to be known ;
therefore, as is

of bliss. So spoke SANATKUMAR to NARAD when he came to

remove his extreme un-

enquire of Self-knowledge to

happiness.
well read in the Puranas, Vedas
18. Though NARAD was
of Self-knowledge,
and the other Shastras, yet was he devoid
consequently felt very
miserable. (Chhandogya Upanishad,

Chapter VII.)
Previous to his studying the Vedas he was worried
t
19.
personal, accidental
and
with the three varieties of misery
in addition to them, the pain
elementary, but subsequently
and the mortification of forgetfulness, besidei
attending study,
and the feeling of pride
censure from one superior in learning,
towards his inferior all these come for his share.
SANATKUMAR and said.
20. Then he repaired to the sage
"

Bhagavan \ I am extremely miserable, do impart me the

surmount all grief." And the
may
necessary instruction that
I
"

Happiness is the only remedy."

sage replied,
as worldly enjoyments are covered with
21. Inasmuch
regard them as such there-
thousand miseries, it is proper to ;
 PANCHADASI.

fore what has already been said about

finite substances con
taining no happiness holds true.
a*. it be contended, material
objects as t hey are finite
>e
devo,d of happiness, but the
secondless Reality is also
.larljr conditioned; if i, were
otherwise, one should have
experienced that felicity, and since such
experience is wanting
1 cannot be present. Then
again, ,he admission of its
penence involves duality, for there must be a knower to
expenence felicity, and the subject of
knowledge. Thus wilt
Uy be established,
agonistic to the secondless, non .
dull BRAHMA and injurious to It.

3- [ To this the SiWarf replies.] The secondless is not

the seat of, but happiness itself. The same cause which
makes the secondless
happiness, prevents it also from bein
=
seat or If
receptacle. proofs be wanted,
they ,, e nol
necessary, because BRASMA is
self-illuminated.
24. And regarding the
selfmanifestibility of BRAHMA
Jm.t your words as
proof, inasmuch as you confess the
ssness, but contend only for an absence of
felicity.
If you say, you never intended to admit the second-
less BKAH.MA, but simply referred to our words, to advance
ob,ect,ons against them; then what existed prior to the
say
evolution of this vast material
expanse ?

Whether in that
prior condition, there existed the
BRAHMA, or the objective
world, or something
t from both ? Now
something different from duality
d
non-duality is inadmissible, for it exists
nowhere. Dualitr
d no, exist prior to the
secondless BRAHMA, as that had
een ushered ,no
existence, consequently
to fall
you are forced
back upon the secondless.
If you this
say, only establishes the
taAH secondless
and not by
analogic..!,-, in f erence . M ,
enquire of you whether you call that to be an
argument based
reason and
analogy which is with or wilbout illustration >

flwe dues not exist a third form.

 PANCHADASI. 255

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 your own slumber or that of
refer to 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 know
ledge 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

profound slumber you draw your inference in this way,

;
if 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
where no sensory organ can go, and of which there is no
example, yet it 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 to
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 in

sleep that he is in health." And this is ratified by experience.

35. If it be contended, absence of misery does not
amount to happiness, for in stones, etc., misery is absent yet
 256 PANCHADASI,

there is no happiness. Such a contention is untenable and

extremely opposed to profound slumber the subject of
dispute.
Presence of happiness and absence of
36. misery can be
inferred from the appearance of a The usual
person. 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 his share ;
but so far as stones are
concerned, from an absence of the usual signs by which happi
ness or its reverse can be traced, it is impossible to conclude
that misery only is wanting in them.
37. happiness and misery are a matter of
Individual

personal 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 profound slumber is likewise established from the
in

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

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 preceding 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
 PANCHADAS1. 257

be declared material, ie., 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

the
of the usual means, bedding, etc., is wanting, consequently
felt cannot be ascribed to them as its source. But
happiness
of profound slumber be not
it
may be argued, if the happiness
material, i.e., uncreate and eternal, why is it not experienced

like material enjoyment? Because the sleeper who expe

riences that happiness in sleep, being immersed happiness, in

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

felicity.

43. To be more explicit. Jiva, engaged in work during

the hours of tired, and repairs to his bed
wakefulness, gets
for sleep the fatigue, produced
;
from work, is removed, and
with the return of mental quiet, brought about by rest, he feels
the happiness caused etc.
by the bedding,
44. What is the nature of happiness? Pain
material

following an ungratified desire shape of material acquisi

in the

tion (say wealth, etc.,) is experienced by the individual during

the course of his daily labor, for destroying which he repairs
now directed inwards where it meets
to his bed; his intellect is

with the reflection of natural felicity [of Self]; and this

reflection of felicity is material happiness. Here too, after

that material happiness, the individual who

experiencing
as well as his experience and the subject of that
experiences it,

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."

Sruti to illustrate
46. Five examples are adduced in the
 258 PANCHADASt.

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
tempted to fly hither and thither
wrist, at the
sight of prey, but unable to find any comfortable
resting 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,
war., happiness and engaged between the hours of
misery,
dreaming slumber and wakefulness, and after the consumma
tion of fructescent works, merges into Ignorance, his formal
cause. Then with the dissolution of the
mind, fiva, a form
of its associate, becomes the Supreme Self.
49- Like the hawk tired with in the air in
flying quest
of food,
vehemently bending its way towards its nest for the
sake of rest ; Jiva (reflection of
intelligence with the associate
)f
mind) desirous of the blissfulness of Self at once
repairs to
the region of the heart for
profound slumber.
50. Just as an mother s breast to the
infant, suckling its
fill, lying in a soft bed, and having neither
any discrimination
ofT and mine, nor any desire and
passion, is the very
picture of happiness;

5 - Or like an emperor, satiated with all sorts of human

enjoyments, feeling himself supremely blessed
;

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
;
of felicity BRAHMA in
profound slumber.
53- But it may be asked,
why other examples are excluded,
and allusion made to the
only infant, emperor and an eminent
Brahman ? Because, the happiness of an infant,
emperor and
a Brahman devoted to BRAHMA is
proverbial, while the
 PANCHADASI. 259

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 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.

54. 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 BRAHMA, a person in profound slumber attains the

blissfulness of BRAHMA." And like a fond husband embra "

cing his dearly beloved wife, knowing neither out nor in, but
experiencing happiness; a person in sleep, having merged into

BRAHMA, knows neither out nor in, but is transformed into

blissfulness."

55. As the word out in the illustration includes all

places from cross-ways to the narrowest lane, and in has

reference to houshold work and 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.

56. In profound slumber father is no more a father/ "a

This and similar other Sruti 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 attru

34
26O PANCHADASf.

bution of Self to not-Self beginning with son to nothing i$

removed] a person surmounts all grief.

58.
"

Dnring 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) So,

enjoys felicity."

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 ia
"

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
one has no experience of, it is natural to infer the presence o$

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-mani
fested bliss is discovered ignorance which envelops it.
61. Nor can it be contended, that the admission of the.
self-manifested happiness of profound slumber does not neces

sarily amount to Self being the blissful BRAHMA : for in the

Upanishad we read
"

Bajsancya 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 o
a person, on rising from sleep"! was sleeping happily and
 PANCHADASI. 26l

knew nothing then" being remembered by the sleeper (the

predicate of the word cognitional) he is their experiencer.

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

internalorgan 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 absence of ignorance it is impossible for him to say

in the

so; then again, as -both the demonstrator or witness of that

ignorance (the cognitional sheath) and its proof (the mental
sheath) are so transformed that they abandon their respective
forms and shape of the cause-ignorance therefore,
rest in the ;

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
A

and mental sheaths, and that sleep is ignorance.

63. If it be asked, since the cognitional sheath is literally

wanting profound slumber during the time when felicity

in

and ignorance are both experienced, how can it be credited

with the power of remembering them with the return of
with heat is restored
wakefulness Just as butter liquifying
?

to its original consistence by the action of cold ; so from the

exhaustion of fructescent works in the hours of wakefulness,

the internal organ disappears in sleep to be again modified
into the shape of organ from the force of the
the internal

fructescent during the next waking condition, and thus ap

pears in the gross condition ; for which self,

the associate of

the internal 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 of blissful sheath/

64. That is to say, immediately prior to profound slumber

that modification of intellect which combined with the re-
 2$2 PANCHADASf,

flectionof happiness, subsequently disappears in sleep in>

connection with the (reflection of happiness) and is called the

blissful.

65. The blissful sheath, a product of the modification of

intellect with the reflection of happiness directed internally, (an
associate of ignorance together with its impression) experiences
the felicity of BRAHMA in profound slumber by means of a
subtle modification of ignorance combined with the reflection

of intelligence.
be asked,
"

66. If it like the expression I feel happy,"

used by individuals in waking condition, why is not a similar

conceit present in connection with the profound slumber ? Be
cause, modification of ignorance is subtle, and of intellect,

apparent : as declared by persons well-read in the Vedanta.

67. to prove what has already been said

For authority
about the blissful sheath as the experiencer of the blisslulness
of BRAHMA by a subtle modification of ignorance, the

Mandukya and Tapniya Upanishads are cited The :

"

blissful [sheath] is the agent and instrument, and respecting

the felicity of BRAHMA it is the enjoyer." Self who has as

sumed 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 regarded as BRAHMA,
is That art thou/ ) and one with ("

the cognitional, vital and mental sheaths who has eyes, ears, ;

*tc. ; 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

 PANCHADASI. 263

object of cognition, and the mental function or intellect blends

into intelligence to be one with it: just as drops 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 Vaisheshikas and others who
are 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 in
BRAHMA) profound
slumber, intelligence reflected in the modification of ignorance
is the principal means. But it may be asked, if Jiva enjoy*
such felicity in sleep why does he abandon it and get up front
sleep to be a subject of misery produced from his connection
with home, family and the rest ? Because, bound as he is by
the chain of actions good and bad, he is constrained to aban
don that BRAHMAIC felicity after having tasted it as a result
of good Karma, 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

*
Just as a child leaving its mother s lap is seen to go out
in with its playmates, and when tired with play returns
company
to the mother to experience felicity so is profound slumber th ;

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 pro
vince of wakefulness in play, in company with playmates

in the form of fructescent works ;

and when these k works are
exhausted during waking hours and dreams, feeling tired retires
to its mother s lap to experience felicity in profound slumber and

thus forgets fatigue and toil ;

till roused by the call of its com
panions again to play and stir out of doors in wakefulness and
dreams.
 264 PANCHADASI.

time the impression of BRAHMAIC felicity he had been enjoying

while asleep. How is it known ? Because, 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 intel

lect who nay ? In other words, every man has a

will say
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 he was enjoying,
felicity
for which he remains silent, hence there can be no question
about it.

77. If what has just been said about the experience of

BRAHMAIC felicity after the close of sleep when the individual

rests in silence and contentment be a fact, where then is the

Sacred Scriptures or instruction from a Guru ?
necessity for the
As even without them, idle persons will be successful in attain
ing that felicity.

78. And the Siddhanti replies : If a person would know

the felicity of profound slumber to be Self, and no other than

* A person on rising from sleep experiences neither pleasure

nor pain in short, both happiness and
;
its reverse are then
absent, for which, it is called the state of indifference. Similarly
in wakefulness when both happiness and grief are absent, it is

called indifference. In happiness there arises passion or desire,

and in grief envy or spite therefore, absence of desire and envy
;

caused by their respective instrumentshappiness and grief is in

difference or resting in contentment,
 PANCHADASI. 265

BRAHMA, his emancipation is certain, inasmuch as that igno

rance which vvould fix limits and enjoin him to practise sanc

tioned works will be destroyed ;

thus far you are correct.
But it is impossible to know BRAHMA
without the help of the
Sacred Writings and instruction from a Professor.
79. Now I knovv BRAHMA from what has fallen from your
lips; how then can my emancipation be prevented? Just
as an ignorant person after having heard something from
another considers himself to be learned [as in the following

example] :

80. A rich person once observed in reference to a Pandit,

who had studied the four Vedas, that he was fit to be rewarded
with wealth amply an ignorant person, present then, hear,,
;

ing that the Vedas were four in number, stepped forward

and exclaimed, "

I know the Vedas are four from what you

have just said, so plea.se give rne And you
money too." re
semble him.
Sf. If it be said, that the ignorant person knew nothing
pf the Vedas except their number, then inasmuch as your know
ledge of BRAHMA is imperfect [your emancipation is not
certain and resemblance with him complete]. is

82. If you say, since the Vedas have their individual dis
tinction apart from number, and none whatever between
Self and BRAHMA, who is impartite bliss and there is not ; a,

particle of ignorance left in you about this knowledge; the

illustration which [ have adduced is not an apt one; nor can
your knowledge be imperfect inasmuch as in respect to the

impartite blissfulness of BRAHMA (which is devoid of illusion,

ajid its product) neither imperfection nor its reverse is

:
possible
83. May I then enquire of you, whether you understand

the signification of the words impartite, etc., or simply rea^

them ? If you read them without comprehending their mean-
}ng, your knowledge is necessarily imperfect.

84. Even if you, understand what they signify from, the

266 PANCHADASI.

help of grammar, etc., there yet remains the visible know

ledge of BRAHMA be acquired
to ;
thus your imperfection is a
fact, and it cannot be gainsaid. Till you know that you have
nothing proper to do, nor any desired object to acquire, your
knowledge of BRAHMA is imperfect.
85. Know then, whenever any happines is felt apart from
any subject, it is the impression BRAHMAIC felicity.
86. And when after the acquisition of an object, desire
ior it having ceased, the mental function directed internally
receives the reflection of felicity from self, it is called (ViSHA-

YANANDA) Material felicity.

87. [Excepting the three varieties of felicity, viz., of BRAHMA,

impression and reflection, there not a fourth variety present
is

in the world. The felicity discovered in profound slumber,

and which is self-manifested is called BRAHMAIC felicity ;

whatever happiness is experienced in the condition of indiffer

ence immediately after rising from sleep, is independent of
any subject of cognition, for which it receives the name of

impressional felicity (VASANANANDA) ; because, the mind has

not been thoroughly roused into its normal activity so as to

pervade any subject. And that happiness which proceeds from

the acquisition of a desired object, from the reflection of the

*
With the acquisition of a desired object, active quality of
the mental function, which had produced desire, ceases and from ;

its good quality following the knowledge of acquisition is mani

fested the felicity inherent in intelligence associated with the
(desired) object. Now this modification of the mental function
has been produced from the object desired, it is.
consequently
called VISHAYANANDA. Or knowledge of the desired object re
moves the modifications of desire ;
and with its removal, other
modifications directed internally arise, by which felicity asso
ciated with the internal organ is discovered ;
and this internally
directed modification, or the reflection of felicity in it, is known
severally as material happines, reflected happiness/ and little

happiness,
 FANCHADASI. 267

felicity of Self on the mind directed is called re

internally
flected happiness, or as it is otherwise known, temporal or
material ( Vishayananda). These are the three forms of
happiness universally felt; beyond them no other variety is
recognised. But here it
may be contended, that in a previous
portion of the present treatise (vide VII. ante) the second
finds no mention and Vidyananda felicity produced from Self-
knowledge substituted tor it, so that we have an antagonism.
Moreover, further on will occur passages like these : "from the
force of practice as a person forgets its
individuality or sense
of Self (egoism), a proportionate keenness of
perception will
be developed to enable him to infer his own
happiness."

"Similarly during the state of indifference he avoids all impres

sions of happiness ;"
so that we have two more varieties added
to the tripartite classification given here. Then again Atma-
nanda, Yogananda, and Adwaitananda are also mentioned,
and the first and the last have each a section devoted to them.
Thus we have here three distinct
forms of happiness and
to say, that beyond the three with which the text
opens there
is not a fourth variety is
clearly inconsistent ; therefore the

subject requires a passing consideration. It would appear

subsequently (Sect. XIV. v. 2), that like reflex happiness or
better still, enjoyment of felicity
produced in connection with
material objects, happiness proceeding from self-knowledge is

only a modification of the intellect, and the two are not distinct
from each other. In the same way, for an absence of distinc
tion between own
happiness, principal happiness/ self-happi
ness/ happiness following mental restraint/ secondless bliss-
fulness/ and BRAHMAIC felicity, the apparent antagonism is

cleared away. That is to say, the threefold classification

mentioned here embraces all other varieties of happiness else
where cited. This is more clearly established in the following
wise : "As
forgetfulness of egoism or individuality" follows as
a result of the practice of
Yoga, the Yogi experiences the
felicity peculiar to such mental restraint and which is no other

35
 268 PANCHADASI.

but his own happiness. "Where no phenomena are mani

fested, where there no sleep even, the happiness present in
is

that condition of mental restraint (1 ogd) is the BRAHMAIC

felicity"
as KRISHNA spoke to ARJUNA. Now this BRAHMAIC
felicity is not distinct from own happiness so is principal
;

happiness one with felicity of BRAHMA; because as the source

of reflex and impressional happiness, BRAHMAIC felicity

remains self-manifested. Similarly the blissfulness of Self,

and the secondless blissfulness are all forms of BRAHMAIC

felicity].

88. Of the aforesaid three forms, that which is self-

manifested, and gives rise to material and impressional happi

ness is fit to be known as the blissfulness of BRAHMA.

89. Having established the blissfulness of profound slumber

to be the self-illuminated intelligence of BRAHMA, by the help

of Sruti texts, logical conclusion and experience, listen to the

means of recognising that felicity of BRAHMA in that other
condition of wakefulness. [In the Sruti occurs the passage
During sleep when
"

this vast material expanse disappears into

its formal cause ignorance, the individual experiences bliss by
"

the envelopment of ignorance." was then sleeping happily

"

is an illustration of recollection of happiness which the sleeper

exclaims immediately on getting up; had there been no happi
ness he could not have said so, thus leading to the only logical
conclusion of the presence of happiness; and as the mental
function is in abeyance then, consequently could not take it

cognition of that happiness, for which it is said to be self-

manifested].

90. The sime felicity which receives the name of, BRAH-
MANANDA profound slumber, is called the cognitional
in

sheath in connection with the dreaming and waking states. A

difference in seat produces a difference in name.

91. Wakefulness has its seat in the eyes ; dreams, throat ;

tnd profound slumber, the lotus of the heart, But eyes here
 PANCHADASI. 269

indicate the whole body ; for during wakefulness the whole

body from head to foot is prevaded by intelligence.

92. And like an ignited ball of iron [in which the fire and
iron though appear distinct one] that intelligence is from
illusion, recognised one with the physical body, and used so.
As "

I am a man."
93. "I am indifferent to pleasure and pain;"
*( I am
I am miserable these are the three conditions
"

happy ;" ;"

experienced by humanity. Of them happiness and misery are

a result of good and bad works, while indifference proceeds

naturally ; [inasmuch as Self is neither an agent nor doer of

works, so that they cannot affect him].

94. Happiness and misery are of two different sorts as
they are produced either from external objects of senses or
internal (mental)enjoyment; and the intervals between hap
piness and misery when the mind rests in contentment re
present the state of indifference.
95. When a person exclaims "

Now I have no anxiety and

care, but am happy,"
he expresses the natural blissfulness of
Self during the state of indifference; so that even in wakeful-

ness there is manifestation of own happiness and ;

it is proper
that one should know this.

96. But for the presence of a subtle form of egoism in

the happiness discovered in the condition of indifference, it is

not the principal felicity of Self, but only its impression.

97. Now
an example as to the difference between
for

principal happiness and its impression. As the sensation of

cold communicated to the hand by the contact of a jar rilled
with water is not water, but its quality, from which the presence
of water is inferred :

98. So, from repeated practice as egoism is forgotten,

wise persons with keen preception infer own happiness.

99. After the mental function has ceased to take cognition

of things which are not-Self, and become moulded in the shape
 270 PANCHADASr.

of BRAHMA, so that Self appears one with It ; then from repeat

ed (skilful) practice of profound meditation, the individual
forgets egotism and tastes the supreme bliss. But this does
not signify that sleep is such a subtle condition of egoism.
Because though the senses cease to carry on their respective
functions there is no want of mind in sleep ; and because

profound sleep is said to be the resting of the intellect in its

cause, ignorance. The presence of mind in sleep is proved

by the body not falling to the ground. That is to say, when
in profound slumber egoism disappears, the
body of the sleep
er is seen to fall to the ground, but here it does not; conse
quently there is no dissolution of egoism, but it rests in the
form of the internal organ.
100. "Whatever happiness is felt during profound uncon
scious meditation, when there is neither knower, knowledge
nor the object to be known, and which is not sleep too, it

is the BRAHMAIC felicity,"

So spoke KRISHNA to ARJUNA. (Gita,
Chap. VI).
IOT. [The Gita text is now being set forth :
]

"The
person of tranquil intellect, gradually restrains the
mind by resting it on Self* and abandoning other thoughts."
102. Mind is naturally unsteady and fickle, and liable
to be acted upon by the usual objects of cognition through
their individual senses; and when it has discovered their

unreality, it is finally led by those objects themselves to show

an utter disregard for, or indifference to them; thus impeded
or restrained it becomes subservient to Self, tries adequate
means to fix all thoughts exclusively on him, leaving every
thing else. In this manner, a Yogi through the force of
practice comes to rest his mind tranquilly on Self.
103. A Yogi free from sin and fascination, and with the

*
Resting on Self is to fix ihe mind on the grand trutfi "All

this is indeed Self, and beyond him there is nothing."

 PANCHADASr. 2/1

mind tranquilized, knows to a certainty

"

Indeed all this is

[BRAHMA;" and experiences undecaying and pure bliss.

104. When from constant practice of Yoga, the mind
has been restrained so as not to be led away by sensuous

objects; and from profound meditation the internal organ has

been rendered pure, the Yogi sees Self as intelligence and
feels contentment in him not in external objects.

105. While resting on Self, he experiences infinite happi

nesshappiness capable of being grasped by the intellect,

though supersensuous [/, e., independent of any subject of

cognition by the senses] ;
so thai the internal organ never
leaves Self to pervade any tKing else.
106. Thus having acquired visible knowledge of Self,
he disregards all other acquisitions as inferior ;
and with the
internal organ firmly seated on Self even the pangs of death
are unable either to disaffect or move his mind so as to leave
Self.

107. Know it to be a form of

pain-destroying Yoga. [In
short, whatever mention has been made of the particular con
ditions of Self (beginning with v. 101). come under the cate

gory of Yoga ;
know it
by the indication of painlessness, or
properties antagonistic And that Yoga it is proper
to pain].

to practise with a mind from pain. free

108. A Yogi freed from the obstacles which attend the

practice of Yoga, always seeks for Self, and knowing his one
ness with BRAHMA experiences ineffable and supreme bliss.

109. Just as sea water removed drop by drop by means

of a straw* may ultimately lead to its being dried [in an im-

* A bird Parra jacana deposited her eggs on

of the species

the sea coast, but they were washed away by the waves, causing
much annoyance to her. She resolved to run it dry, and took
hold of a bit of straw by which she commenced operating, remov
ing each time a few drops ;
other birds saw the hopeless task she
 272 PANCHADASI.

mensc distance of time] ; so does the practice of Yoga unat

tended with pain produce mental restraint in a subsequent

period of time.
no. Nor is the Gita alone in mentioning it, foe in the

Maitrayniya sakha of the Yayur Veda, the sage SHAKAYANYA in

his discourse with BRIHADRATH speaks of BRAHMAIC felicity in

connection with profound meditation.

in. Just as fire deprived of fuel subsides into its cause

heat [and its characteristic glowing ceases] so from the ex ;

haustion of its modifications, the internal organ subsides into

its cause. [That is to say, when from the practice of profound
meditation the internal organ has been thoroughly restrained,
and eased of its natural fickleness modifications of its active
quality it rests in its cause the good quality, which alone
remains].

112. To one desirous of finding out Self, and who for that

purpose has reduced his mind to its cause, and subjugated the
senses, so as not to allow them being turned away by sensuous
objects, happiness produced as a result of his good karma ap

pears unreal for it is material.

113. Virtually mind itself is this material world, and every

endeavour should be made use of to render it faultless [by the
several means discrimination, indifference and the rest]. For

was bent in carrying out, tried to dissuade

her, but in vain. At
length they too were moved to join her this novel spectacle affect ;

ed NARADA, who sent Garuda to their help. This produced the

desired result the sea was made to restore the missing eggs.
;

What is meant here to be conveyed is that like the bird engaged

in its self-imposed task
entailing immense labor and time, steadily
bent after it, feeling neither pain nor getting disheartened till
relieved by the assistance of Garuda ;
a person bent in restraining
his mind receives the kind assistance of ISWARA, and his ultimate
success is certain.
 PANCHADAS1. 273

it is a golden truth, that results follow according to the nat ea

of the mind (subject thought of).*
114. Earnestness of the mind destroys both good and bad
works as mentioned in the Sruti and Smriti, As fire des "

troys in a blaze the filaments of cotton which crown the tops of

certain reeds, so does All sins are
"

knowledge, all de-merit."

removed by meditating on BRAHMA in the fourth quarter of

night."
A person with contentment of mind sees BRAHMA in
Self and exclaims, "

That am I ;"
and experiences ineffable

bliss.

115. Just as in ordinary persons wanting in self-knowledge,

the mind is apt to be drawn away by sensuous objects ;
if a like

attachment to BRAHMA would take place, where is the individual

that would not be freed from consecutive re-births ?

116. Mind is either pure or impure; these are its two

varieties. Impurity results from passions and desires, and
purity, in their exclusion.

117. Mind is the cause of metempsychosis and emanci

pation. Attachment to material objects (temporal enjoyments)
is the source of bondage, as its reverse, emancipation.
118. That happiness which results from the practice of

profound meditation, when the mind cured of its blemishes

and throughly restrained, firmly rests in Self is so uncommon
that it is impossible to be described, but capable of being
realized by the mind.

119. Though profound meditation cannot last infinitely

yet during its stay for short periods (of which there is no im

possibility) the felicity of Self is ascertained.

*
Just as pure water appears colored blue from the
color

present in its associate so is the mind a product of;

the good
quality of the five elements converted into the shape of the object

thought of ;
therefore when a person is constantly thinking that he
is Jiva, his mind is modified, accordingly ; similarly,
"

I am
ISWARA" results from the thought of non -difference between Seif
and BRAHMA, And the results are different too.
 274 PANCHADASI.

120. The reason why a person of faith, bent after the

practice of profound meditation, always experiences that feli
of BRAHMA, is because after
city having once ascertained it
[while in his meditation] he is led to believe in its continued
presence at other times too when he rises from his medita
tion.

iai. So does he, during the condition of indifference dis*

carding all impressions of felicity, contemplate on the primary

or chief blissfulness of Self.
122. Just as a profligate woman, even in the midst of her
household work, mentally dwells on the pleasure experienced
in company with her lover :

123. Does a man of faith, with tranquil mind, believing in

the Reality of Self, internally taste the supreme felicity of

BRAHMA, even in the midst of the usual practices [eating,

etc.,].

124. Tranquil mind, is thus explained :

To turn the senses away from their several

subjects and to
restrain them with a predominating desire of finding out the
natural felicity of Self.

125. Like a person carrying a heavy load on his head,

finding by easing himself of [and depositing it on the
rest

ground], one, who has discarded the world and cut off all con
nections with it and its goods, exclaims Now I am at rest." "

Such a modification of the intellect is

expressed by the afore
said word faith/

126. Just as a person who has found out rest in the

manner above explained is bent after the
enjoyment of that
one and primary blissfnlness of Self during the condition of

indifference ;
so does he diligently attend to it, even in the
midst of happiness and misery which follows as a result of his
fructescent works.

127. Just as one bent after immediate self-destruction

in fire, considers dress and ornaments which cause delay in

carrying it out as his enemy ; so does a person of discrimina-

 PANCHADASI. 275

tion in quest of self-knowledge consider temporal

enjoyments
inimical to him, and find them all faulty.

128. But
in respect to those other enjoyments not inimi

cal to Self,and the exquisite felicity naturally belonging to

him, he is found to take hold of them by his intellect one
after another just as the crow uses its eyes.
;

129. That is to say, as the sight of a crow is influenced

by one eye at a time, so that when the left eye sees, the right
does not, and vice versa similarly does the intellect of a man
;

of discrimination take hold of one set of enjoyments ; for

which it is said to come and go between them, one after
another.

130. A knower of Self enjoying such happiness proceed

ing from material objects not inimical to him, and the felicity
of BRAHMA ascertainable by means of the utterances of the
Upanishads, knows both of them, as much, as are they known
by persons acquainted with the popular and Vedic languages.

131. The same cause which enables a man of discrimi

nation to experience or know both material and BRAHMAIC
felicities, prevents him from being affected with any misery
that may fall to his share as a result of fructescent works sub

sequent to knowledge, as he used to be, ere gnosis had arisen.

In short, even in the midst of misery his perception of the
blissfulness of Self remains unimpeded, just as by immersing
half the body in water one feels both cold and hot at the

same time.

132. As in wakefulness, he experiences that BRAHMAIC

felicity constantly, so in dreams too it is ever present : for

dreams are a product of impression of objects seen while

awake.

133. Impression of ignorance is also a source of dream ;

hence in common with the ignorant, a theosophist experiences

both happiness and misery in dream a product of the im
pression of ignorance.
36
 PANCHADASI.

To sum up then :

The present treatise Yogananda forms the first chapter

of BRAHMANANDA it deals on the discovery of the
; blissfulness
of Self as experienced by a Yogi, for which it is called the
blissfulness of mental restraint/
 SECTION XII.

(b). Atmananda, or The Blissfulness of Self.

HAVING the previous section described the experience of

in

felicity by a person of discrimination following mental res

traint; this one will deal with the blissfulness of Self as

cognised by an enquirer of self-knowledge with dull intellect,

through the consideration of the word Thou. With this

purpose the author now begins with an explanation of the

query set by his pupil : Let those who practise Foga,

experience the blissfulness of Self as something over and
above the impressional and BRAHMAIC felicities, but how would
it fare with persons of dull intellect ?

2. And the Guru replies :

Persons of dull intellect are not qualified for self-know

ledge. From the force of good and bad works they inherit
bodies according to their deserts, to die and be born over

and over. Hence there is no necessity for ascertaining what

becomes of them.

If it be said, kindness of a professor to all creatures

3.

is proverbial, and that actuates him to impart the necessary

instruction to those seeking for knowledge, hence there is

already a necessity. [The professor now enquires:] Say

then, whether that person of dull intellect is an enquier of

self-knowledge or averse to it ?

4. If he is averse to enquire after self-knowledge, he

should practise adequate works and worship [one desirous ;

of obtaining the abode of Brahmd should have recourse to

worship ;
and works are necessary for him who desires the

abode of heaven]. an enquirer, with intellect dull,

If he is

he should be instructed by the door of self-blissfulness i*

his blissfulness is
short, by the consideration that individual
no other but BRAHMA :
 278 PANCHADASI.

5. As set forth by YAJNAVALKYA in his discourse with his

wife MAITREYI.
"

Know my dear, that husband is not dear for

the sake of husband s enjoyment ;"
but because he contri
butes to the happiness of the wife.
6. Husband, wife, wealth, horse and cattle, Brahmana,
Kshetriya ;
the several abodes heaven, etc.; Deva, Vedas, and
the elements earth and the rest ;
in short all objects of enjoy
ment are dear because they are beneficial to Self.

7. When a wife is desirous of her ;husband, she loves

him ;
and when he hungry, or otherwise employed, or con
is

fined in bed with sickness, he desires her not.

8. Therefore it is evident, that the love which a wife
bears to her husband is not for his sake, but for her self-

gratification ;
in the same way does the husband express his
fondness for her only for the gratification of his desire and
not for her sake.

9. But it
may be contended, let their individual desire be
the incentive for one liking the other, how is it
possible for
both of them being actuated by the same desire at one time ?

Surely if self-gratification were concerned 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

desirous of carrying any burden, )et they are so used by
traders. Here the subject of affection for carrying weight is

the tradesman s and not the beast s.

 PANCHADASf. 279

13.
"

I am a Brahmana, and qualified to worship."

Whatever 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 Kshetriya 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

them.
adequate works and worship for inheriting
;i6. SIVA, VistfNU and the other Devas are worshipped

for the .destruction of sin ; that worship procure them no

benefit, for they are sinless; but to the worshipper, it is

beneficial.
Vedas on the of a
17. Neglect of studying the part
Brahmana is very injurious as it reduces him to the level of
the
"

fallen ;"
but does not affect the Vedas, and it does not
matter whether they are read or not only those qualified to ;

study will incur de-merit, and be reduced to the condition of

one who has lost caste from neglect of the initiatory
observances.
j8. 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 elements earth,
water, fire, etc., wherewith to gratify their desires ;
but they

(elements) have no such desire.

19. Master and servant, have each his desire of benefi
ting 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.

28O PANCHADAS1.

20. So many illustrations have been adduced with the

purpose of enquiring into the applicability of the rule that

everywhere, in all our practices (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 Srutt? 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 Siddhanti 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
pervades the subject of happiness
first

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

happiness; so for Self being dear, will 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
 PANCHADASI. 2?I

of happiness too. With purpose the Siddhanti asks his

this

opponent, if for Self being dear, he be the means of happi

ness, who will be the subject of that affection in short the

enjoyer ? No one ; because apart from Self there is no en-

joyer. 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 sub
ject both as action and actor simultaneously implies the pre
sence of properties opposed to each other, hence it is absurd
to hold Self as both the subject of benefit as well as the bene-

fiter 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 ischange apt to its site, sometimes pervading one

set of objects, which no sooner got possession of, than hun
gering for others, it does not remain fixed as a rule, which
affection for Self never does ; therefore love of Self is said to

be superior to all.
26. Abandoning one variety of temporal (material) happi
ness, men are always found bent after the enjoyment of an

other; 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 be disregarded like a
bit of straw ; inasmuch as he is not a subject of either being
abandoned or accepted. Because he* who is to disregard Self

is one with him k

be contended, that the assertion Self is not a

"

28. If it

subject of being abandoned" does not hold true ; for in illness

and anger men are found to express a desire of death, so that

* is reflection of intelligence his individual self is indes

Jiva ;

tructible intelligence, which is naturally one with him, for which

he cannot disregard Self as something distinct and separate like

bit of straw.
 282 PANCHAOASr.

from hatred, Self is abandoned. The reply is, (hat desfre

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\ and as there can be no hatred regarding the relin

is;

quisher, there is therefore no abandonment of self-love in the

desire of death.

30. Thus having established the truth of the Stuti texts

regarding YAJNAVALKA S address to his wife MAITREYI commen

cing 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, wife and the rest, in short all the materials of happi
ness, inasmuch as they contribute to the welfare of Self are

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 self.*

* 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

enjoyment, which receiving reflection of happiness from him,
tempts them to the belief that supreme felicity; and to regard
it is

with affection the internal organ, which receives that reflection of

happiness, the senses situated close to it, and the vital airs, as

they 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, 1

through the subtle body which is immediately connected with him

on the one hand 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, ScW is the
 PANCHADASI, 283

31. On appealing to universal experience it is found that

the wish to be always, is the
predominating idea uppermost in
humanity, and its reverse not to be is nowhere prevalent.
For instance, I live always in So that
"may happiness, etc."

here also extreme self-love is manifested.

32. In spite of the authority of the Sruti,
argument 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 occurs "

it Self is born as son," So that

here son is spoken of as the principal Self:-

center, closely connected are more

thmgs loved than those
situated a distance and connected
at
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-hand
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
isvery 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 happiness, hence it is not
dearly loved. Upon the capability of receiving this reflex happi
ness from Self depends the direct relation of a
substance with
him and that relative who is beneficial or conformable 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, depends the
proportion of excess or diminution of affection. All this refers
to the ignorant but to a theosophist who is devoid
; of the
distinctions created by knower, and the object to be
knowledge
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.
37
 284 PANCHADASI.

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,reap dies to 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 Purans 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 Sru/i says :

"

Learned men speak of a son instructed in the Vedas as

beneficial to his father s hereafter."

36. Human capable of being reaped by son

happiness is

only and not by 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
means of procuring a future abode for his father.
"

Thou art

BRAHMA" and similiar 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 Sruti and other proofs but likewise on popular

practice where this superiority is equally admitted.
38. [For on referring to it we find], a father facing death,

and undergoing privations to acquire wealth, that his wife and

son may live, (after his death) in happiness, and be free from
Thus son and wife are superior otherwise he would
misery. ;

not be so mindrul of their happiness at the cost of so much

hardship and labour to self.
39. The Siddhanti admits the truth of the Sruti assertion
about the superiority of son to Self and confirmed by popular
practice too. He says Yes what you say about this superi
:

is true. If it be apprehended, this admission will create

ority
discord with those other passages where the superiority of
Self has been maintained, then the reply is, that
(as witness)
 PANCHADASI. 285

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 practU

callyused as self three varieties of Atma are spoken of, viz.>

secondary with the modification of quality ;

unreal ; and

primary.
40. As for instance "DEVADATTA SIN HA." 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

are attributed to
latter in the person called DEVADATTA, they

him, and the two are non-distinct ; similarly Self and son are

naturally distinct (like DEVADATTA and lion) but for the attribu

tion of Self to son they are regarded one and non-distinct ;

for a like modification of quality as in the instance
under

illustration, the identity of self

with son is called Gouna* or

secondary.
of a tree taken for a thief, cannot
41. Just as the stump
thief for the distinction between a tree and a thief,
possibly be a
and it is unreal ;
so for the distinction between the five sheaths
of Self to
and the witnessing intelligence, (Self), the attribution
them is unreal.

* Words are capable of being understood either by the primary

force inherent inthem which is the principal modification, or from
the force of indication, from the perquisites of quality. Now this

signification is called Gcuni Britti, for instance

qualitative
"DEVADATTA SINHA." Here for the presence of braveiy etc., which

are characteristic of the lion, to call the person DEVADATTA lion

signifies that
he isSimilarly in regard to Self, whose literal
brave.
is witness, that witness is the principal Self but in ;
signification
that he is
the attribution of unreal qualities to Self, for instance
his
the doer of works for present or future benefit depends
which cannot literally signify Self hence
connection with son, etc.,

and the rest as Self this modification

the signification of son, (for

of is called the secondary Self or Self with quality.

quality)
(GaunatmaJ.
 286 PANCHADASI.

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 which he has learnt from practice.
self

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
that 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 in

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
for such work, inasmuch as the former
fit 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 :" This reader is fire." Here if the

literal acceptation of fire be taken, the sentence loses its mean
ing ;
because fire is neither capable 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.

"

Similarly, in the ordinary have been re.

"

46. phrase I

duced in flesh and it is

necessary that I shall be stout in

body," the connection of self with the physical body (their

identity) proper; but for the purpose of regaining flesh

is it is

not necessary that the son should be fed with

good food, etc.;
hence body is the principal self.
 PANCHADASI. 287

observances to obtain the

"

4?. I will practise religious

blissful abode of heaven ;"

here the agent is the cognitional
sheath and it is fit to be regarded as self, but not the physical
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
benifitiag 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, then by the help of the preceptor and the sacred

writings as 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 in

strument, and exclaims

"

I am BRAHMA."] Here it is proper to

connect the witness with pure Intelligence and not the cogni
tional 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 sacri
ficial ceremony known by the name of Vrihaspati, which no

Kshctriya nor Vaishya can ; a king, the installation ceremony

(Ra/suya); and Vaishya, the sacrifice called Vaishyastom,

which no other casteman can ;

so in respect to the secondary,
unreal and primary selves, each has adequate superiority in bis
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.*

* are called conformable.

Things which are subjects of desire

Happiness, and want of misery, and their means are objects

 288 PANCHADASI.

51. And those things are divisible into two varieties ac

cording as they are either objects of disregard or 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 parti
cular 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
ft view of devouring him, it is hateful ; but when it returns
baffled it is worthless ; when wheedled into sport to excite

pleasure then it is loved. Thus the ?ame animal from a dif-

desired ;
of which 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 his being the subject of exclusive

affection 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
itsbeing the subject of a higher degree of affection than its means
which are painful, is said to be dearer and the means for happi ;

ness, and cessation of misery, which are naturally not wanting in

either of them, but are helpful to their production, (hence conform

able) are merely dear for being the subject of only a slight degree
of affection. Beyond these four no other object is ever desired, for
\vhich 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 eitlrer

worthless or hateful.
 PANCHADASI. 289

ference in its action is respectively the subject of hate, dis

regard, 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 friendliness or conformability to happiness is the
say,
indication of affection ;
what is hostile to happiness and brings
on pain is the indication of hate ; and what is neither friendly

nor hostile indicates worthlessness].

55. To sum up then each individuated Self : is the dear

est, and those related to him are dear, and substances different

from them are either hateful or worthless ;

for they arepro
ductive of pain, or incapable of causing either happiness or

misery. These are the four separate forms of things regulated

by popular usage according to their different uses, and beyond

them there is not another, So says YAJNAVALKYA too.

56. It is not to be imagined that the above doctrine Self

is most belovedfinds mention only in the Jjrihadaravyakff-

other passages to that effect occur in the Punisvidha

panishad;
Brahmana. For instance Who is dearer than son, house,
:
"

land, cattle and riches, who more internal and dearer than
is

the senses, more internal than son and the rest that Self most
situated to them all is the dearest or most
inu-insically
beloved."

If the purport of the Sruftbe duly considered, it will

57.
be found, that the witnessing Intelligence alone is Self, And
due consideration consists in discriminating the five
that
sheaths foodful and the rest and things subordinate to or
in

cluded in them, and ascertaining their difference from Self ;

what is internal to them is Self. In this manner to know him

by inference ismeant by the verb to consider.
58. How can a substance internally situated be seen ? In
this wise : That self-illuminated intelligence which discovers
 PANCHADASI.

waking:, dreaming:, and profound slumber-their

appearaae
and disappearance is Self.

59- All substances of

enjoyment from the Vital air*
(Prand) 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 sama 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 Sru/t and other proofs, it is a matter of dispute
yet
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 Self the

objects is
But ignorant persons
say, 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
of Self knowledge but to the latter
it is a curse.

64. He
says:" That dear of make you
yours will cry."

[In short, both of you look

if
upon son, wife, etc., as objects of
affection and hold them
dear, their death will make you weep.]

* Here
mind is meant by Vital air or Prana.
Because it is
the receiver of reflected
happiness of Self, and is the controller of
the senses, for which it is the Lord.
When mental distraction is
caused by disease of the
eye, etc., a person sa>s if the diseased
"

>rgan could go I would be

happy;" therefore, the mind is to be
taken for Prana. Then again, as the mind can neither remain in
depart from the body living Prana, that is another
reason why
mind is to be accepted as the
meaning of Vital air.
 PANC11ADASI. 2QI

How can the same reply apply both to the pupil and his op
ponent? Because discrimination enables the former to see the
defects present in his own view of the clearness of son. [As
set forth in the three following verses.]
65. Till a son is born to them, the parents are very
miserable ;
even 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. grows up to
Subsequently when it

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 initiated

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 with

gestation till the period of his death].

68. [What has been baid 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 ar made
to pass through successive
is

re-births in the several grades of animal existence, experiencing

grief at the separation of the female partner by death, ai.d

38
2f2 PANCHADASI.

getting what it had no liking for. Hence the above answer

"your
dear will make you cry"
is virtually a curse :

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 Sruti says, "A knower

of BRAHMA is BRAHMA," and for his own experience of oneness
with It. 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 aggregate and free ,
so in a theosophist for a similar

knowledge of his identity with all selves he is their collective

aggregate and free and like the discovery of uncovered BRAHMA

;

to ISWARA, the predicated 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 r -

subsequently youngest took the injustice

ths 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 inherrted 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 experi
ence happiness and misery as a result of works and worship :
so that their 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

enjoying the hidden treasure of blissfulness of our common Father,
 PANCUADASl, 293

One who worships the witnessing Intelligence,

know,
71.
self, never experiences any path ; as
ing that to be his dearest
to men holding wife, son, and temporal enjoyments
happens
dear, when they die or disappear.
For his being the subject of supreme affection Self
72.
is blissful, and it is but proper so to regard him.
supremely
As in the Taiterya and Brihadaranyaka Upanishads :
"

From
of the universe to that
the happiness felt by the emperor
of Hiranyagarva, there is commen
pertaining to the position
in the proportion as affection is
surate increase of happiness
present."

But it may be objected, if like knowledge, Self be

73.
blissful, then as in all modifications of the intellect,
naturally

intelligence is said to be present, there should likewise be

blissulness.

74 The reply is That is not possible. Because, a lamp

:

its light only pervades

is a form both of light and heat, but
and not
a room; like it, intelligence only is manifested
blissfulness.
taste and touch
75. presence of smell, form,
Just as the
the senses one only
in the same substance is recognised by
means of the nose; form, eye; taste,
by each smell by
of the two-intelligence and bliss
tongue; and touch, skin; so
intelligence alone is manifested.

76. If it be alleged, Intelligence and bliss are not separate

after dividing the maternal property turnest me into a beggar

and
To and pointing the sanctioned
asking me all this to
"

thee,"
give
works which I am to perform and the prohibited works which

I am not to perform, thus veritably reducing

me to the position
the Vedas is concerned
of a servant so far as obedience to ;

now the of Guru, I will snatch from thee, the present

but by help
done away with our
fund of blissfulness, inasmuch as I have
and invisibility, etc.,
and
associate-created-difference of visibility
In this
intelligence with intelligence for they are one."
joined
manner does a theosophist become BRAHMA.
 294 PANCHADASl.

and distinct, but smell, form, etc., are mutually distinct then ;

the question is, whether that ncn-distinction of Intelligence

and bliss exists in the witness (Self), or elsewhere 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 distinc
tion 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 dis
covers intelligence and bliss are identical because the modifi ;

cation of good quality is pure and faultless (transparent). But

the modification of active quality impure, and that is why
is

the part representing bliss remaini covered and hidden as it

under a sheath.

79. Just as a sour fruit eaten with sr.lt has its acidity

covered, so from the modifiction of active quality blissfulness

is covered.*

* bewilderment or confusion of the mind, subjects

Just as in

situated near, and visible are not discovered, so from its active
modification, the mind fails to take cognition of felicity. Or for

his being the subject of excessive love, the felicity of Self, mani
fested always, is only ordinary but when it ;
is reflected in the

modification of the mental function, then it is intensified. Just as

a looking glass receives the reflection of a person but does not
from the
give a faithful image, so are the modifications produced
active and dark qualities capable of receiving the reflection of

and not bliss, for which it is not discovered. Like

intelligence only
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 function stirred up by activity and ig

norance.
 PANCHADASI. 295

80. If it be asked, even admitting the supreme blissful-

ness of Self to be due to excessive love for him, without men
tal restraint (Yoga) what would be the result ? [No emancipa
tion would from the knowledge that blissfulness of Self
result

is owing to excessive affection which all individuals have for

him; and that he is quite distinct from son, wife, physical
body, and the other four sheaths; or as they are otherwise
called, things dear, worthless, and hateful. Such discri

mination is not enough^ something more is needed and that is

visible knowledge of Self. Such is the purport of the con

tention which his antagonist asks the Siddhantito solve.]
81. [And he replies.] I say the same result follows dis

crimination of Self as is
produced from Yoga. Visible know
ledge follows equally in the former as in the latter. [To be
more explicit, mental restraint has already been pointed out
in the preceeding section to be the means for the rising of
knowledge, present consideration of Self primary,
so the

secondary and unreal and discriminating him from the five

sheaths foodful and the rest, is alike productive of gnosis.]
82. Of them (Yoga and discrimination) as a source of

knowledge where is the authority ? The Gita says "

What
ever 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

impossible ; knowing this, SREE KRISHNA pointed out these

two separate paths for the acquisition of knowledge.
84. Thus then, as the Gita speaks of equality of result

following the practice of mental restraint and discrimination

of Self, how can ye dissenter hold the first to be superior ?

Then again, so far as desire and hate are concerned, neither

a Fog i nor a person of discrimination is subject to them.
85. One who knows Self to be very dear, has no more
296 PANCHADASI.

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 ex
press 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 con
duct, 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

material 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
of, in the following section. It is faultless.

89. One who experiences in his person the blissfulness of

Self, and takes no heed 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

Brahmananda 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,

(<r)
Adwaitananda *r the Felicity of Non-Duality.

[!N the first chapter (corresponding to Sect. XI) felicity has

been declared to be threefold,
proceeding from the viz., that

cognition of BRAHMA, self-knowledge, and temporal enjoy

ment; to them has been added in the preceeding treatise
another variety, to wit, self-happiness (Atmatiandd) 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 (Yoganandd) is no other bat
restraint

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
\

(nijanandd) ;
so with the view of declaring the of
desirability
knowing the felicity of BRAHMA by a separate consideration of
the three forms of Self
secondary, unreal and primary the
word Atmanandct has been made us 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.

a. Says the Tait&rya Upanishad: "From ether to the
physical body, all this vast material expanse has been produced
from self-happiness, and nothing else; therefore it is second-
less and identical with BRAHMA."

3. "This material universe has been produced from

happiness, is seated in, and merges into Therefore there
it."*

* Sexual intercourse is the source of animal life and as its

gratification is attended with felicity, it can easily be understood

why happiness is said to be the mainspring of phenomena. Death
resembles profound sleep, which too, is full of happiness; therefore

we find in the text happiness to be the cause of phenomena j they

 PANCHADASI.

can be no contention as to its primal cause being Self, and

not happiness. If any one be se inclined as to maintain a
distinction between happiness and the objective world; the
reply is, as the universe is its product, it cannot be distinct
from happiness ;
for the resulting product is never distinct
from 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 (Atmananda)

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 ;

in short, 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 there
fore that clay or earth is its resting place, it is said to be the
material 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."

6. This material cause is of three different forms, viz. :

(i) Altered condition without change of form and state; ( 2)

Altered condition with change of form and state ; and (3) Com
bination of the units of material cause producing different

are seated in it, because everywhere the one predominating idea

is how to be happy. Accumulation of wealth, possession of land,
property, wife, cattle, son, etc., are all so many means for it, ac
cording to popular idea ;
in death we merge into sleep a typical
condition of happiness.
 pA NCl IA DASi.

(Arambhakd)* In respect to substances without form,

"results

the second and third do not apply.

7. The Vaisheshikas and others who support the doctrine

of arambka admit other causes than those which produce
results as the source from which they are produced because :

is seen to produce cloth. Verily yarn is quite distinct

yarn
from loth, its product ;
and their modifications and uses are

different ;
no thread can be worn, but cloth is.
8. When a substance is changed from its former condition
into a different form k is called Parinama, as curdled milk,

jar, and gold respectively, in which their original form and

condition are changed.
When there is no change of its former condition but
9.
a. substance is perceived in a different form it is Vivarlta, as

the illusion of snake in rope. And it

appears equally to form,
less substances ;
as for instance, to ether which has no form,
a frying pan in appearance.
.yet perceived blue, resembling
10. Therefore it is fit to believe that the objective world
is but a Vivartia of blissfulness-; and the force of Maya is

* When from the relation or connection of the units or parts

of the material cause a substance produced differing in form,

is

then it is called arambha ;

as from the combination of atoms and
ther half of jar the result is jar. Altered condition of the material
<:ause is parinama 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 parianama depend, parts, features or form
isnecessary. Felicity has neither parts, features, nor
form, hence
of the universe
k is quite possible to regard it as the material cause
of the first variety or Vivarttai a trite instance of which is the

snake in rope. Here the rope is not transformed into snake, but

a substance (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

39
 300 PANCHADASI.

the potent cause for such a like

belief, things created in a
magic performance by the use of chemical re-agents,
spells,
and charms.
ii. 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 theyare identical ; for the consuming force is seen at

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 Therefore the
objectionable.
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 ob
struction. For instance, when a blazing fire does not burn,
Mantras or sacred formulas 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
Shvetashvataropanishad :
"

A Sage by rigid abstraction

and contemplation cognises Self to be no other than BRAHMA.
He is
naturally self-illuminated but the two forces of ignorance
envelopment and projection keep him ever concealed."
And "

action, knowledge and desire are the various forms of

his supreme force."*

*
With reference to the causation of phenomena various are
the hypotheses prevalent amongst the followers of the different
schools. Some say the world has no cause, but
against it the
objection is, a jar is seen to be produced from and there can clay,
be no jar without it
therefore.it is against what we see to be a fact.
;

Others assert nothing as the

cause; but nothing cannot produce
 PANCHADASI. 301

14. Thus does the Rigveda speak of the wonderful force of

Maya. BASHISTA speaks to the same effect too. For instance,
41
PARABRAHMA is eternal, full on all sides [completely filling

up the four quarters north, south, east and west], secondless

and omnipotent. [The first three expletives represent the
real Impersonal, and the last the associated or Personal form.]

15.
"

Whenever that PARABRAHMA is revealed through any

modification of the force of Maya, the force likewise is mani
fested in the shape of its products. Oh RAM, in the bodies
of Devas, men, reptiles, etc., the intelligence of BRAHMA (force
in the form of cause of using that intelligence) is seen.
16. "Just
as motion is revealed in air, inertia, in stone,
in water, its solvent force, and combustion ;
in fire :
[so does the
universe (potentially) exist in BRAHMA in its unrevealed state
prior to evolution.]*

something. A third says void

1
;
which is tantamount to ether
producing flowers, or reaping a harvest of corn where no seed has
been sown. A fourth, atoms but they are formless and insentient,
;

hence cannot give form and shape to objects. A fifth has time
for the primal cause ? but even in the presence of time things are
not produced always. A sixth asserts nature to be the universal
cause, but in the case of sterile women we find the rule broken :
for it is the nature of semen to fertilize the ovum yet no conception
follows. A seventh fixes it in virtue and vice, wkich too has faults
as it includes one variety of cause producing one set of results and
excluding the other. There are others again, who look upon the
elements, Prakrtti, Purush, the combination of matter and spirit
undergoing change of form and substance, BRAHMA without the
Mayaic force, and BRAHMA with it, as the All-Cause. Suffice it
to say, that with the exception of the last named one, the others
are all open to grave objections.
* There are four sorts of destruction (Pralaya) :-() daily,
{&) occasional, (c) material, and (d) extreme. Like the light of

lamp the dissolution of all substances their disappearance every

moment or in profound slumber when they are no more seen,
 PANCHADASI .

17.
"

In ether, void is its force ;

and in things destruc

tible, liability to destruction is the force present. Just as in it<*

egg, a huge snake remains undiscovered, so does the universe

in the Supreme Self, remain impressed or exist potentially.

18. "As fruits, leaves, flowers, branches with the ascend

as well a
ing and descending stem of a creeper
as shady tree
are confined within their seeds, so is tbis wonderful universe

present in the Supreme BRAHSIA.

19.
wonderful influence of time and place
"

From the
some forces are developed from the same BRAKOIA just as- ;

several sorts of seeds sown in the ground wait for the proper
season and soil to germinate. [To be more explicit; if a
handful of all manner of seeds be sown, some only will

germinate those to which the season and soil are both agree
able others will wait for the proper time to corne, or refuse

to grow at all, as the soil is unsuitcd to them ; similarly of all

the forces centred in BRAHMA, some only and not all operate.

their disappearance in ignorance rs an instance of the first ;

with the advent of Brahma 1

s night, when everything is destroyed

together with the three abodes, such cyclic destruction is called

occasional ;
and when he has completed his span of hundred
years, the elements, egoism, and Mahatatwa disappear in un-
diflerentiated cosmic matter, it is an instance of material destruc

tion (Prakrit? Pralaya]. The extreme or fourth variety is the

result of self-knowledge when everything excepting BRAHMA
else

appears unreal. In the first three varieties, there is no want of

action with material cause ;
but the products remafh in the form
of impression in that cause
they exist potentionally, fn short
and in a subsequent period of time are evoluted again, so that
from the ordinary stand-point it does not amount to totaj des
truction of the universe, no matter whether it be revealed or other
wise. In the fourth variety, phenomena together with Ignorance,
their material cause, are reduced to non-being, so that to a theo-

sophist, the world does not exist except as an illusion, no matter

uhether it is in its unrevcaled or revealed state.
 PANCHADASr. 303

according to the adaptability of time and locality circumstan

ces favouring their development, and known by their action.]

RAM, whenever the eternal, manifested and infinite

"

20.

Self, through a modification of the Mayaic force assumes the

force of intellection, it is called mind."

21. In this way, is the mind first evoluted in the form of

Hiranayagarbha the collective aggregate of minds ;

next
follows the perception of bondage aud emancipation ;
and
next the several abodes contained in the universe; which
though imaginary and unreal appear tangible and substantial
1

If it be asked how can unreal appear substantial ? Just at

tales concocted for the amusement of children appear real to
them and are believed so.

22. The nurse with a view of amusing the children under

her charge repeats the following tale :
"

In a certain country
there resided three handsome princes.

23. "Of whom two have not been born yet, while the
third has not been conceived in its mother s womb. All the
three brothers were endowed with good qualities, and they
lived in a city which existed not.

24. "Their minds were unerring too; as they went out

of the city on a certain occasion, they found trees laden with
fruits in the ether.

25. "Now they were desirous of sport, and armed as.

they were with bow and arrows, they give chase to a horned
rabbit, killed and partook of the flesh and arrived at a future

city where they are living in happiness."

26.
"

RAM, when the children heard this tale from the

nurse, they believed it to be true, for they were loo young to
exercise any judgment."

27. Similarly the composition of this tangible universe

appears real to dull and ignorant persons incapable of judg

ing ;
and its reality is as firmly implanted in their mind as the

reality of the incidents of the above story in the boys*

 304 PANCIIADASI.

28. Thus does BASHISTA expound the nature of Mayaic

force. now being ascertained.
Its unreality is

29. Maya is distinct both from its

product, the world,
and its site or receptacle, BRAHMA ; just as the force of fire is

distinct both from its action or product, sparks, and its seat or

receptacle, charcoal : inasmuch as they are visible while the

presence of force is only to be inferred from its action or

product.
30. A jar with its thickness and round cavity is a
product;
ad earth with its properties sound, form, smell, touch and
taste is its receptacle ;
but the force which produces the jar
is distinct from both.*
31.Force has neither thickness, nor roundness of
cavity,
(properties of the product) nor has it sound, form, smell,
;

touch and taste properties belonging to the receptacle

(earth)
hence it is distinct from both and for this it is
; distinction,
unthinkable and indescribable.

32. Prior to the production of jar, the force in

present
earth remained 4atent, for which it could not then be dis
covered; with the help of potter, his turning rod and wheel,
undergoes mutation and is modified into jar.
that force

33. Indiscriminate persons regard the properties of the

product (its grossness and round cavity), and those inherent
in the cause (sound, form, taste,touch and smell) as identically
one, and give the name jar to mark to that oneness.

34. No jar exists prior to a potter s moulding a lump of

clay with the help of his stick and wheel, so that to speak of
this prior condition of earth as a form of jar, is only an in
stance of indiscriminate thinking. That jar, is only a subse
quent product when its thick form and round cavity are deve
loped ; then only is it fit to be called so.

* Force has neither thickness nor roundness

of cavity like the

jar, nor has it the properties, sound, etc., therefore it is distinct

from the product and its receptacle earth, in short, indescribable.
 PANCMADASI. 305

35- A jar is not distinct from earth, inasmuch as it is

never found without it j

nor is it identical with earth, inas
much as it is never seen in a lump of clay.
36. Therefore like force, jar is
equally indescribable ;

for which, it is a product of force. If it be asked since force

and product are equally indescribable, what necessity is
its

there for retaining their separate use ? The reply is, force
is used to express
invisibility ; while visible condition is ex
pressed by the word jar.

37. To remove misapprehension about the invisibility of

Mayaic force being subsequently visible it is said :

In a magical performance, the force of illusion remains

invisible till the usual spells, mantras, and re-agents are used >

subsequent to which, it succeeds in creating charmed fruits,

trees, etc,

38.
"

For their being material, all changed or trans

formed products are liable to destruction ; but their site or
receptacle (as earth the receptacle of jar) is real."
(Sruti.}
"

39. Change is a mere name, having no reality, inas

much as excepting its name there is
nothing real in but
jar ;

its receptacle earth is real."

(Chhandagya Upanuhad. )
40. Regarding visible products [jar and the rest], their
invisible cause, force, and their receptacle, earth, the first two
(product and force) for their relation to time (existing in one
condition of time and not
always in the three) are said to be
destructible. But their receptacle, earth, as it exists always in
the three conditions of time, is real.

41. Visible products [jar,

etc.,] are naturally unreal and
discovered so ; likewise for their being results of action,
they
are destructible. And subsequent to production as they are
used by name, that -also is another cause of their destruc-

tibility [for name and form are subject to destruction.]

42. Moreover, after their destruction, their name only
remains in use among, or is men. And for
pronounced by,
phenomena being ascertained by name [inasmuch as it is
3G6 PANCHAOASI.

the means of distinguishing one object from another] they arc

of the same nature as name% for name is pronounced by the
tongue which produces sound, and as visible products are

distinguished by name, consequently they resemble it.

43. For the disappearance of their actual condition,

liability to destruction, and natural resemblance with name
pronounced by the organ of speech, like the elements earth,
etc., form of visible products is not even partially real. [la
short, no part of a jar which is a product of earth, thick with
a round cavity, is real. Because the actual condition of earth

has undergone modification to produce it; it is destructible;

and a product of sound only. "

Like the earth" is an exclu

sive example in regard to the three causes of unreality. Now
the inference is : the product of earth, jar, is fit to be con
sidered unreal (i) for its being a transformed result ;
what
is not unreal is also not transformed, as for instance, the
material cause earth of jar. (2) Similarly for its destructibility,

ajar is unreal; what is not unreal is indestructible.

(3) Likewise for its being a creation of the organ of speech
it resembles sound only in nature, and is unreal what ;

is not unreal never resembles articulate sound only,

as Self.
But during the period of action [when a jar is being
44.

formed], and both prior to its origin and subsequently, [when

it has not been destroyed yet] ; earth, for its uniform ap
pearance, preserving its real nature, and indestructibility, is

real. Here the inference is, that earth is fit to be regarded

real, for its uniform appearance in all the three conditions
of time like Self, and preserving its real nature.
45. Now for the contention of the Vedantins antagonist.
He asks. If what you have expressed by the three words
are unreal, how is
4

visible, jar, and transformed product)

it that knowledge of earth does not cause their destruction ?

[Like the destruction of the unreal snake from the knowledge

of its site, rope.]
 PANCUADASI. j 30?

46. It has already been destroyed by the same cause

\vhich has removed from you the idea of reality of jar. If it be
contended, in the illusory attribution of silver in nacre, the
actual nature of nacre only not perceived, but no destruction
is

of its reality is ever seen to follow ; then as that is an unassocia

ted illusion, while this is associated, therefore, here destruc

tion of the perception of reality from correctknowledge
of site should be regarded as destruction and not impercep-
tion, of actual substance.*

*. There are two sorts of illusions, unassociated and associated ;

those produced from ignorance only are called unassociated, as

the illusion of snake in rope and silver in nacre. Now in regard to

these illusions, the instrumental causes are: (i) Impression of

similarity, (2) Defective sight, (3) Defect in the witness, (4)

Defect in the subject of demonstration, and (5) Partial (ordinary)

knowledge of the site on which illusion is projected or super

imposed [portion represented by this ]; and as they help the

are "associated."
ignorance concerning the rope consequently they
But for a difference in the modification of the period of action, and
its prior interval, instrumental causes are divisible into two varie

ties, viz., from whose contiguity an action is produced, and without

which no action results ;
it is called the instrument modifying the

For example, a pot

period of action. of water placed close to a
wall where the sun s rays have been reflected, and the instrument

different from it, is the modification prior to the period of action :

as for instance, the wheel and turning rod of a jar. The word
"associate" has for its meaning the instrument in the form of
modification of the time of action. Such an instrument is wanting
in the snake illusion, for which it is "unassociated"; and illusion

produced from associate (the aforesaid distinct instrument) to

gether with .ignorance is called associated as the reflection of :

face in mirror, and the reflected shadow of a person standing on

the river bank, of trees growing there, or of the blue convex ether,

mirage, etc. All of them are caused by the several associates

reflec
together with ignorance of the site of illusion. Regarding
tion, light and mirror or the contiguity of water are the associates;

40
30S PANCHADAS?,

47. The reflection of a person s face in water

appearing
inverted is never really taken for the person and no one ;

with or without discrimination ever believes that face to be

real like the person standing on the river bank whose reflec

tion it is.

48. In the same way, notwithstanding the risibility of

phenomena, to know their unreality and believe them so, is

means
the certain of discovering the secondless blissfulness of
Self who alone is real ;
and according to the doctrine of non-
duality, such knowledge procures emancipation. If it be said,

sunlight and relation of darkness are similar associates in the case

of ether reflected in water ;

in the matter of its panlike shape,
contiguity of the earth which is round, is the associate in mirage, ;

the associates are the sand, and sun s rays glistening on it creating
the illusion of water. In this manner, associates are to be
considered. In the i"unassociated" variety, knowledge of the

site of illusion removes the two forces of ignorance, envelopment

and so that absence of the
projection, together with its products,
imaginary [snake] and the abiding continuance of its site (rope)
is

the indication of destruction or removal of the snake illusion. In

"associated illusions," ignorance envelopment are both with its

destroyed and obstructed but through the influence of the obsta

;

cle of ignorance in the shape of associate, there does not follow

destruction of the action of its creating or projecting force together

with its cause, the same force ;
but is only removed, prevented
or obstructed, and is actually perceived for some time so that the ;

abiding site continues to the last : or the disappearance of the

actuality of the illusory substance prevention or is no indication of

obstacle; on the other hand, the certain knowledge of unreality or

the absence in all the three conditions of time, is the indication of

removal. Thus then, in regard to earth and gold, the respective

mistakes of jar and earring and in the case of [egoism too, the illu
sions are associated. Therefore the ascertainment of their un
reality in the manner aforesaid, is the recognised indication of
removal and not the absence of actual substance and necessarily
;

the reality of the site of illusion should certainly then come to be

recognised as the remnant of the site.

 PANCHADAS!. 309

knowledge of jar as a modification of earth is enough to re

move its reality, but it has not been established as such modifi
cation or altered condition of earth; then the reply is, since
there is no alteration of the appearance of earth in jar, it is

therefore an altered condition (vivartta) of earth.

49. [To be more explicit :

]

When the original form of the material cause is altered, as

curd is of milk, it is called Parinama. In Vivartta there is

no alteration of form in the material cause ; as for instance, in

an earthen jar and gold earring, their respective material cause,
earth and gold their appearance, and the jar and
retains
are ring only altered conditions or modifications.*
If it be said, after a jar is broken, its
50. fragments, do
not resemble earth in appearance, hence it is proper to speak
of it as a modification or altered form of earth ; the reply is,
after the broken parts are reduced into powder, they resemble
earth and not any separate substance and this is plainly:

visible. As for gold, it is quite apparent in the earring to re

quire any discussion.

51. To
say that the admission of earring and jar as alter
ed conditions without change of substance (gold and earth

* What
has been said about jar and earring being altered con
ditions without change of the original substance of earth and gold
respectively, is from the ordinary standpoint of common sense for ;

if
subjected to a rigid analysis, it will be evident, that as the Ve-
daniin does not recognise anything else but be the
intelligence to
site (adhisthan),
consequently earth and gold cannot possibly be
the site of jar and earring for both are unreal and one unreality ;

cannot be the site of another. On the other hand, as in snake

illusion, intelligence associated with the rope is the site on which
the snake is projected or created so is intelligence associated with
,

their respective maie^als earth and gold, the site of their products
jar and earring; so that the assertion that they are
(jar, etc.,)
modifications or altered conditions without
change of the original
substance or material cause (Vivartta) is beyond dispute.
310 PANCHDAASl.

respectively)
will reduce thickened milk into a similar modifi

cation of milk is absurd. Because here the original appear

ance of milk has been changed, and there is the further pos
sibility of changing it into curd, and neither curd nor thickened
milk can be made to assume the original appearance of milk ;
hence they are altered forms of milk (Parinama). But even
after earth and gold have been transformed into jar and earring,
there is no disappearance of the original appe arance of earth
and gold, in their respective products; for which, they are
called Vivartta.

52. If it be asked, like the two modifications with and

without change of original substance or form, why not recog
nise the theory of Aramlha in connection with earth and gold?
Because in that case, earth and gold will be duplicated. That
is to say, according to the supporters of the doctrine of
Arambha of jar (its
(Naiyayikas) the material cause (earth)
of action and
product or action) will assume the shape both
cause and thus be duplicated so that after thus being doubled
;

in the shape of action and cause, the properties will likewise be

doubled. And since form, touch, taste, smell, and sound are

by them admitted to be distinct both in the cause and its pro

duct, consequently it amounts to a duplication of properties.*

* For a of cause and the

practical difference between the genus
so that for the
genus of effect, a distinction is perceived in them,
same cause being modified into cause and effect, the cause wHl be
duplicated in respect to effect,
and when the cause form and the
rest as well as the properties of the effect form, touch, smell,
taste and sound should also be doubled (differentiated) but in ;

the properties of yarn and these of

practice no one says "these are
the cloth its product nor is such
;
distinction observable. Then
again, as in the practical destruction of cause and effect their iden

tity is not established, so to create a distinction in the cause yarn,

etc., from want of perception of cloth, Joes not establish any dis
tinction between cause and effect on the other hand, their imagi
;

nary distinction and natural identity are owing to an indescribable

 PANCUADASI. 311

53. ARAJNI speaks of the unreality of phenomena by allu

of clay, gold and iron (Chhando-
ding to the three illustrations
Chat. VI.) ; and as their unreality has been
gya Upanishad
established, so Is the unreality of the objective
inferentially
world which is virtually a product of the elements, and their

over and over thought of, that it may continue

quintuplication,
as a standing impression in the mind.

54. If it be asked what necessity is there to enquire after

and ascertain the unreality of effects ? To establish knowledge
of effects produced from knowledge df cause. To this purpose
the sage UDALAKA addresses his pupil Shvetaketu "As from :

the knowledge of a lump of clay all earthen objects are

known." But how can knowledge of Reality the cause of

phenomena produce knowledge of their unreality ?

55. Reality and unreality
both are present in phenomena

or effects ; therefore knowledge of cause produces knowledge

of the complement of reality included in them. Ordinarily

a jar which is a modification of clay the material
speaking,
cause, is called action, or effect; changed portion is
its

unreal, and earth, real; and this knowledge from know results

ledge of cause [clay].

The complement of imbedded in effects, as
56. unreality
it serves no purpose, needs not be known ;
but knowledge of

the complement of reality is alone useful for the purpose of

emancipation.
57. For knowledge ofcause to produce knowledge of
effect is not at all surprising ; hence what
has already been

said in reference to UDALAKA S address to the pupil SHVETA

KETU. "As from a lump of clay all earthen objects are

known* cannot excite any wonder. So says his opponent.

58. And thfe Vedantin replies : So far as persons of dis

crimination are concerned, it is true indeed. The complement
doctrine of Arambha or production
Identity of relation hence the :

its un
of a substance different in form from its material cause,

tenable,
 312 PANCHADASI.

of reality inherent in phenomena resembles the cause, and

those who know it are not at all surprised. But how can the
wonder of ignorant persons, wanting in discrimination be
prevented ?

59. The followers of Naya who regard intimate relation,

its want, and the instrumental cause as the three causes ; the
advocates of Sankkya who look upon change of prior condi
tion as the cause ; an ordinary men unacquainted with the two
aforesaid schools of philosophy all of them are sure to be
astonished from listening "knowledge of one cause produces
knowledge of many effects."

60. In order to induce a pupil to ascertain tne

identity
of the individual and universal spirit which is the subject of
non-duality, has been said in the
it
Chhandogya Upanishad
(Chapt. VI.)," From knowledge of one cause all objects are
known,"and not for a desire of speaking about phenomena.
61. [The above Sruti text is now being explained] :

As from knowledge of one lump of clay all earthen objects

are known, so from knowledge of one BRAHMA, the whole
universe is known to be Its effect, action or
product [as un
real as the snake in rope].
62. BRAHMA is being, intelligence, and bliss; but the
universe is nominal and non-eternal. This indication of
PARABRAHMA occurs in the Uttar Tapniya Upanishad.

63. ARUNI speaks BRAHMA as being or existence, the

of

Rig Vedic Brahman demonstrates intelligence, and SANAT-

KUiua blissfulness only. [ARUNI in his discourse thus address
es ths pupil SHVETAKETU endearingly :
"

Prior to the evolution

of the univerge there existed
being ."
(Chhandogya Upanishad
"

Chapt. VI.) Intelligence is the substrate of all."

(Ailerya
Upanishad.) SANATKUMAR in reply to NARAD used the word
Bhuma meaning fullness and bliss]. There are other texts
to the same purpose too.

64. Regarding the universe, passages occur in the Sruti

to shew that it is mere name and form and therefore unreal :
 PANCHADASI, 313

The Supreme Self thought of their several forms and gave

"

them names."

65. And "Prior to its evolution, the universe was in an

unmanifested condition, subsequently it was manifested in two

ways, viz., by name and form." (Brihadaranyak Upanishada.)

Here unmanifested refers to the indescribable Mayaic force
inherent in BRAHMA.
66. That Maya present in BRAHMA (Itself unchangeable)
was modified or transformed into the elements ether and the
rest, and the objective universe. Maya is nothing else but
(Prakrili) matter, the universal material cause; and BRAHMA
as the receptacle of that (Maya) illusion is the Supreme Lord
t. e., its controller.

67. The first product of this modification or altered con

dition of matter is ether;it is existent, manifested and dear

properties derived from the cause,* BRAHMA ;

and naturally it

is void. Now of these two sets of properties those derived

from BRAHMA are real, but its individual property is unreal.

Why?
68. Because as it did not exist prior to the origin of ether,
and will subsequently be destroyed along with it, consequently

though manifested so long as ether lasts, it is unreal. How ?

What did not exist originally and will cease to be in the end,
must be taken for the time being it exists, as similarly non
existent.

69. The testimony of the Gita goes also to extablish

what has been ARJUN, what are originally unmani
"

just said.

fested, manifested in the interval between birth and death, and

* The for
properties of cause are transmitted to its products ;

instance sound is said to belong to ether which is its individual

property ;
water has sound derived from ether, while its own
properties are sweet taste, cold feel, etc.; similarly in regard to
the three other elements. Therefore the text seeks to create a
distinction between the two sets of properties, to shew the com
plement of reality as also its reverse, present in phenomena.
314 PANCHADASI,

unmanifestcd in the end, of such nature are the elements ether,

So spoke KRISHNA to ARJUNA,
etc."

70. As in all earthen objects (jar, etc.), earth pervades

them both in and out, and in all conditions of time so exist ;

ence, etc., be asked how can being and

pervade ether. If it

the rest be inferred apart from ether ? The reply is, in the
same way as you infer your own self, to be existence, intelli
gence and bliss.
71. When ether is forgot, say what do you discover in its
stead ? If you say void, well that is mere sound for liter ;

ally it
conveys the sense of a receptacle in which that void
was existent ; but now the void is wanting, consequently its

receptacle is the remnant something which is manifested.

72. If it be alleged, this does not settle the question ef

existence, intelligence and bliss being inferred apart from

ether. It is therefore said. As the receptacle manifesting the
absence of ether in it, it is being or existence ;
and as the

subject of indifference it is bliss or felicity ;

for what is

devoid of friendliness or hostility is recognised as felicity.

73. Subjects that are friendly cause gladness of the intel

lect, as their and absence of both produces

reverse grief;
bFissfulness experienced by one s own self. If it be asfced?

Why not grief ? Because so far as grief is concerned, it is

never present in self.*

* Without definite
knowledge of happiness in some shape as
is
"ihis its existence is never manifested. Therefore as
happiness,"

no happiness can be seen without self who is knowledge, conse

quently the popular conception of happiness is also of self. What
is discovered in connection with a subject is an action of the modi

fication of the mental function grief nev.er belongs to the nature of

;

self, inasmuch as there are no visible proofs seen to that effect ;

for

instance no one ever experiences

"

I am unhappy". On the other

hand, passages occur in the Sruti where self is said to be intelli

gence and bliss. Moreover every one desires to be happy. Now

this popular expression is based on ignorance, Fur self is happi-
 PANCHADASI. 3IS

74. Though that happiness of self is fixed and eternal yet

as the mind, its instrument of cognition is fickleand always

changing its site from one object to another, consequently it

is but proper to consider both happiness and grief are mental

.productions.
In the same way, is the blissfulness of ether establish.
75.
d. Its existence and intelligence require no mention as they

are admitted [by the Vedantin and his opponent].

equally
From air to the physical body, all material objects should be

considered to trace complement of

the reality and
similarly
intelligence/ and bliss/
*
connect it with being/
Motion and touch are the two forms of air; combus
76.
tion and light of fire; solution, of water; and hardness, of
earth. This is certain,

Drugs, food grains, and bodies too, have uncommon

77.
forms [in their individual virtues] which should be duly ;

considered.

78. Name and form are as various as they are distinct,

but being, intelligence, and bliss are equally seated in them

all, so that here there is no contention.*

79. Both name and form are unreal, for they are derivated

ness, and a desire happiness can only be when the individual

for

is in want of who are ignorant of the Sruti and have

it ;
those
received no instruction on self-knowledge clamour for happiness ;

they experience felicity by receiving the reflection

of intelligence

from self, which acting on the mental function creates a relation

between happiness and self thus making him the subject of affec
tion and feeling contentment ;
but this is not found to follow in

respect to grief as naturally belonging to self.

* A
bubble is neither distinct from, nor one with the sea;

nor is it either ;
so are foam, wave, etc., for which they are said to ,
4

be indescribable ;
and as they are born to die, they are unreal in
comparison to the sea. Similarly as name .and form are indes
cribable and subject to birth and destruction, they are unreal

respecting Brahma.

41
 3*6 PANCHAUAS1,

products ; and liable to destruction. Therefore regard them ku

the same light as waves, froth and bubbles are of the sea* _ in
short, unreal.
80. With the visible knowledge of PARABRAHMA as ever
lasting intelligence and bliss, name and form appear unreal ;

and are shortly afterwards abandoned

by those desirous of
release.

Si. As duality (name and form) come to be

disregarded,
so does BRAHMA become visible and as BRAHMA
; comes to be
visibly known, so is duality (the
objective universe) abandoned.
82. From the help of both the above
practices (disregard
of duality and cognition of BRAHMA), a
theosophist for his
knowledge of BRAHMA is freed, though he may be alive ; and
whatever may be his body.

83. Wise men regard thinking, talking and discussing on

BRAHMA so as to help each other to
cognise It in short, to be
intent on this one subject as tirahmabhyas.

84. Impression of the reality of this vast material expanse

eternally abiding in the mind removed from long and un
is

interrupted practice of the aforesaid Brahmaic

knowledge with
affection.

85. Like the force of clay, the Brahmaic force

Maya
creates many different effects, which are unreal. And sleep
and dreams are illustrations.
86. Just as the force of creates
sleep things which are
impossible or difficult of being done; so does the force of
Maya centred in BRAHMA create, preserve, and destroy the
universe

87. Just as in dream, a person sees himself

walking in the

* Bubbles
foam, waves, etc,, are neither distinct form the sea,
nor its reverse, nor both hence indescribable
;
; and as they are
subject to birth and destruction, they are unreal in regard to the
sea similarly for name and form being
;
indescribable, and subject
to birth and destruction, they are unreal in respect to BRAHMA.
 PANCHADASr. 317

sky (ether), his own head beheaded, (and that dream lasting
for a couple of hours appears to have a duration of years) ; and
sees his dead relations, son, etc.
88. There is no rule to settle the consistency or pos

sibility of the things then occuring, but they are seen just as
they happen.
89. Since therefore the force of sleep is seen to be pos
sessed with such marvellous power, where is the wonder for
the force of Maya to have indescribable power ?

90. Just as in a person lying down to sleep, it produces

dreams of various sorts ; so the Maydie force seated in BRAHMA
(devoid of action), creates diverse products through change.

91. Ether, air, fire, water, earth, Urahmds egg, the

fourteen abodes, together with animate and inanimate objects
(such as stone etc.,} are all changed products of Maya. Reflec
tion of intelligence in the internal organ inside the body, and
its absence,, constitute the difference of sentient or animate,

and its reverse insentient or inanimate.

92. The ordinary indication of BRAHMA, being intelli

7

gence and bliss is equally present in both the animate

and inanimate : name and form create their individual

distinction.

93. As in a cloth, the appearance of trees, beasts, etc.,

with which worked up is unreal, so name and from are
it is

unreal respecting BRAHMA. And if they are abandoned (for

their unreality), the (remaining) complement of Reality is per
ceived to be BRAHMA.

94. Just as person standing on the riverbank sees his

image reflected in the water which he never confounds for

himself, on the other hand fixes his identity with the body
standing on the bank ; so in the matter of name and form,
though visible, the perception of their reality having ceased or
been abandoned, self appears as BRAHMA.

95. As thousands and thousands of imaginary substances

 PANCHADAS?.

(mental creations) though present are discarded alike by all,

so are name and form equally fit to be abandoned.

96. As these imaginary products created by the mind last

for a short time to be replaced by others; but those which dis

appear, never re-appear ; similarly respecting the cognition of

self as BRAHMA and the unreality of phenomena, when they

have been once ascertained to be so, the perception of that

Identity and BRAHMA receives neither any check nor

of self

meets with obstruction and the duality (phenomena) cease

;

to re-appear :

97. Just as manhood never returns to youth, nor old age

to manhood and as a dead father does

;
not re-appear, nor

yesterday come back again.

98. What is the difference between ordinary practice in
reference to phenomena liable to destruction every moment,
and mental creation ? None whatever. Therefore though

visible, con-fide not in the reality of the objective universe.

99. If it be asked, what is the benefit of not conforming.

to ordinary practice ? The reply is, discarding the reality of

phenomena makes the intellect assume the modification of

BRAHMA it receives no more obstruction and thus gets firmly
;

seated there. And the ordinary practice [of begging, eating,

etc.,] in which theosophists are found to be engaged resemble

those performers of popular sports who assume the garb of a

tiger, etc., to create diversion in, and not for devouring, the
audience.
100. Just as in a current, motion of the water
shakes not
the stones and pebbles imbedded in the river-bed; so does

the ordinary practice of theosophists shake not their non-

duality, or the belief of unreality of duality (phenomena).

101. As in a bright mirror, many objects are reflected

together with the ether which forms as it were their womb ; so

in BRAHMA which is eternal, intelligence and bliss, is discovered
the infinite ether containing the universe.
102. As without looking in the mirror, things reflected
 PANCHADASI. 3 9 !

there are not seen, so without the ascertainment of the ever

and bliss of BRAHMA how are name and
lasting intelligence
form to be perceived ?

After the discovery of BRAHMA in the form of ever

103.
and bliss, the intellect is firmly
to be con
lasting intelligence
centrated on It, leaving aside phenomena, which (though
visible) are mere name and form, and unreal.

104. If that is done, devoid of materiality BRAHMA is estab

lished as being, intelligence and bliss;
and here all enquirers-
rest their belief ever afterwards.

105. This third chapter deals on the unreality of pheno

mena, and the secondless blissfulness which proceeds from,
such thinking-.
 SECTION XIV.

(d) On the Felicity produced from Self-kncrwledeg.

MENTAL restraint, and discrimination of Self as the yonP
reality, producing visible
knowledge of BRAHMA and Its bl-iss-

fulness (in a theosophist), will form the subject of the present

treatise.*

2. Like material felicity, happiness proceeding from

Self-knowledge is also a modification of the intellect. From a
natural distinction in its varieties, it is said to be of four sons.

3. They are :

(a) Absence of pain or misery.

(d) Satiety, or acquisition of all desired enjoyments.

(c) produced from the realization or successful
Satisfaction

accomplishment of what was proper to be done and ;

(d). Acquisition of what was fit to have.

4. Misery is of two sorts, according as it relates to

present or future existence. Removal of misery relating to

the present life is now being set forth after the text of the

Brihadaranyakopamshad.
*It may properly be contended, that as in a previous portion,

happiness has been defined to be of three different sorts, the intro

duction of a fourth variety is quite uncalled for, the more so, as it
is said to be a modification of the intellect, like material felicity.

Naturally then, its place would be subordinate to, or included in

material felicity. Now such a contention does not stand the test of
a searching enquiry. For, material felicity has been experienced
in all prior re-incarnations ifrom Brahma" to the lowest insect ;

similarly the felicity of profound slumber (Brahmaic bliss) and

what is derived ftom impressions have been experienced but it is ;

reserved for a theosophist to experience the blissfulness proceeding

from knowledge; and as he is beyond the pale of re-birth, he can
have no prior impression of it. Thus then it is quite a separate
form of
happiness without envelopment, full, and with modification

of the intellect as its indication.

 PANCHADAM. 321

5 When a person knows the Alma to be self and says

41
This (self) am what desire of enjoyment can linger in the
I,"

body cause him pain at its remaining

to ungratified." None
whatever. [For that knowledge removes all desire of enjoy

ment, both present.and future].

6. The Ainta has been spoken of in two ways, viz., the
Individual and Supreme Selves.
Intelligence present in the

physical, subtle and cause-bodies and mistaken with them

as identical, is regarded as the agent, the enjoyer, and called
Jiva or individual.
7. The Supreme Self is everlasting intelligence and
bliss. As the site or substrate of phenomena with name and
form, He is mistaken as identically one with them. Discrimi
nation establishes his distinction both from the three aforesaid
bodies and material objects.
8. Desire of enjoyment for the gratification of the

enjoyer, produces disease which can only affect the three

bodies, but not self.

9. Different diseases affecting different individuals

owing
to a difference temperaments have their seat in the
in their

physical body. Passions and desires are the diseases of the

subtle body and the seeds (impressions) of disease of both
;

the physical and subtle bodies are seated in the cause body.

10. Consideration of the Supreme Self in the manner

p ointed out in connection with the
"

Felicity of non-duality"

( Vide Section XIII.), leaves no desire of enjoyment. For

a theosophist no more confounds phenomena with reality ; con-
seq uently what more desire can he have ?
11. While on the subject of the felicity of Self (Section
XII.) the nature of the individual Self has been ascertained,
and since there is no enjoyer so far as the three bodies are
concerned how then will disease be produced ?

12. To think of merit and demerit is the source of pain

relating to future existence. But as has already been said,

(Section XI. v.5-9.)

"

no thoughts harass the wise."

322 PANCHAIJAS1.

13. Just as water touches not the leaves of the lotus,

so aiter gnosis has arisen future works cannot touch a theoso-

phist :
[they affect him not, producing neither merit nor
de-merit].
14. Like reeds with cotton tufts (Saccharum sponianeurri)
burnt at once by the contact of fire, his accumulated works
are burnt by knowledge.

15. As in the Gita :

"

ARJUN, as a blazing fire consumes

the fuel and reduces it into ashes, so does the lire of know,
ledge reduce all works* into ashes."

16. He who does not believe in his own instrumentality

i am a doer of who has neither inclination

"

of action virtue,"

lor enjoying the fruits of actions, good and bad, nor doubts
.about them, is no destroyer, though he slays all living
creatures in the universe; nor has he to suffer ihe torments of

.hell or objective existence hereafter.

17. HOT parricide, neither theft nor

"Neither matricide,
sinful can destroy
procuring abortion and something equally
.his emancipation, and injure the splendour and beauty of his

iace." (Chhandogya Upanishad.}

1 8. The Sruii likewise speaks of the acquisition of all

* "

All works" have been taken for accumulated works by

certain professors, but there are others whohold them to include

the accumulated, fructescent and current works. Now, the fruc-

tescent are said to be exhausted by actual consummation of their

view will
results, so that the of their being destroyed by knowledge
create an antagonism with the generally received doctrine. Every
where it is maintained that a difference is found even amongst
theos6phists, in their present condition ;
some receiving homage of
the high and low ;
others witn difficulty living by means of begging.
Some are provided with all comforts, others suffering the usual

miseries of a mendicant s life and this distinction is due to the

result of works done in a prior life and which have already com
menced to bear fruit. Even Isiuara isunable to counteract them ;

they can only be exhausted by actual enjoyment of their results.

 PANCHADASI. 323

desired enjoyments by a theosophist, as it does of his freedom

u
from pain: The theosophist attaining all desires is freed
from death/

19.
"

Whether eating, or playing with women driving ;

a chariot or riding on horse-hack, etc., along with his com

panions, -be they wise or ignorant, he remembers not his body,
but says that his fructescent works having-: not yet been
exhausted keeps his body alive."
(Chhandogya Upanishad )
20.
"

The theosophist attains all desires at once

"

so says
the Taiterya Upanishad. Unlike the ignorant, he is no more
re-born to enjoy the fruits of works done but as a result of ;

knowledge, his accumulated works are destroyed, leaving the

fructescent to be exhausted by consummation in the present
life ;
but his current (future) works can touch him not [as has
already been said.]
21. "With youth, beauty, learning, health, firmness of:

heart combined an army protecting the whole earth.

22. Whatever happiness is experienced by such a
"

mighty king endowed with all convinceivable enjoyments and

satiated with them is attained by {.he theosophist too."*

23. Both in that king and in the wise, no desires are left

for human enjoyment, so that the attainment of happiness in

the form of satiety equal is in

king them. But in the it is

due to want of desire; while in the wise, discrimination is the

source of that absence of desire; so that, cessation of desire

procuring satiety is equal in both.

24. Wise men as well as men learned in the Shastras^
regard temporal enjoyments to be faulty. In the Maitrayniya
Shakha, Raja Brihadiath speaks disparagingly of them and
points out how defective are they.

* The word too has a wider range, it includes all manner of

happiness and its different grades, beginning with what is

enjoyed
by Gandharvas to that of Brahma all this is equally felt by the
iheosophist.

42
 324 PANCHADASI.

25. Defects pertaining to the physical body, mind, and

vanous sorts of material enjoyments are
all spoken of
by him.
Just as no one shows any desire to eat
rice-pudding vomited
by a dog, so do men of discrimination show no desire for
temporal enjoyment.
26. Though, so far as absence of desire is concerned,
both the king and theosophist are said to be equal,
yet the
latter is
superior. For the king had to encounter much
pain
and hardship in the beginning, and is further subject to much
anxiety, lest his authority be destroyed at some future period.
These are the two defects under which he suffers.

27. They cannot apply to a theosophist for which he

is
superior to the king. Then again, the king is particularly
fond of dancing and music, which the man of discrimination
cares not ; another cause of superiority.
that is

28. There are two sorts of Gandharvas :

Those incarnated in the present Kalpa as men and as a

particular result of meritorious works who have inherited the
condition of a Gandharva are called Men-Gandharvas.

29. When for meritorious work done in a prior

Kalpa,
one attains the condition of Gandharva in the
beginning of the
present Kalpa, he is called Deva-Gandharva.

30. Demigods and the spirits of one s departed ancestors

eternally live in their own abodes. Those who have attained
the condition of a Deva in the beginning of a Kalpa are called
Ajan-Devatas.
31. Those who have secured an excellent position as a
result of the performance of horse-sacrifice in the present
Kalpa are more honored than Ajan-Devatas, and are called
Karma-Devatas.
32. Yama and Agni etc., are the principal Devas Rudra ;

and Brihaspati are two well-known

Trajapati is called Virat ;
;

and Brahma, Threadsoul

Hiranyagarbha.
33. From the sovereign exercising universal to the
sway
Threadsoul Hiranyagarbha,
every one is desirous of enjoying
 PANCUADASI. 325

of self
more happiness than what he has but the blissfulness ;

which none can adequately express nor mind conceive of, is

superior to them
all.

Regarding that desire for obtaining superior happi-

34.
heeds not
nees which king and the rest have, a theosophist ;

and free from desire, he is

and as he is perfectly unconcerned
said to experience it all.

in his own body,

35. Just as he experiences happiness
for being the witness of the modification of intellect assuming
so for a similar witness of the same
the shape of happiness ;

modification of intellect in others too, he enjoys happiness.

are
36. Ifbe contended, that as ignorant persons
it

all manner of
similar witnesses, they also can be said
to enjoy
that
happiness. That is impossible. For the knowledge
intellects seated inside all bodies" is
am the witness in all

in them. As the Sruti says : "Who knows [each

absent
be Brahma] enjoys all happiness."
individuated self to
The theosophist thus sings of
his being the all-self
37.
as in the text of the Sama Veda : "I am the food as well as its

enjoyer."*
second varieties
38. Having thus declared the first and
of self, the remaining
of felicity proceeding from knowledge
of
two viz., satisfaction from the successful accomplishment
what was proper be done, and acquisition of the attainable
to

as they have already been discussed in the Triptidwipa should

be properly studied.
Since ample mention has been made of them
in the
39.
vii. the reader is referred to it. For
Triptidwipa [Sect. ante],
of clearing the intellect, they are fit to be re-intro
the purpose
duced here to ascertain their drift.

* He of heaven quite disinterestedly

enjoys the blissfulness
witness
without expressing any wish or longing for it, but as the

ing intelligence prevading everywhere.

This is the purport of the

Sruti text.
 326 PANCHADASI.

40. Prior to knowledge, a

theosophist had to perform
various works either essential to
present or future happiness,
or the purpose of emancipation.

41. But subsequ-nt to gnosis, he has nothing proper to

do, [no harm can befall him if
anything is left for
undone],
the knowledge of proper and improper has left him, and that
produces satiety.

42. Ignorant persons full of grief are actuated

by desire,
and act as are influenced
they by it. Let them continue
their everyday practice in connection with their present rela
tionship with son etc. ;
but as "I am full of Supreme bliss,
I have no desire left that can make me conform to this or that
practice.

43. Let those desirous of knowledge perform works for

the benefit of the future life, but since "I am all the abodes,"

why am I to undertake works and how practice them?

44- Lt- t professors qualified in them, explain the sacred
writings, or give instructions to the Vedas, but "I am action-
less," therefore not so qualified.

45- "I am the intelligence desirous neither of sleeping,

begging, bathing, etc., nor of doing them, and if are
they
attributed to me by a spectator what harm can it do me ?

46. Just as the seeds of the Abrus

precatorious piled
in a spot mistaken by monkeys for fire cannot burn, so the

attribution of
ordinary worldly practices cannot make me do
them.
47. Let the ignorant betake to know
hearing, I the
reality, self,what necessity is there for me to hear? Let
those infested with doubts have recourse to
consideration,
but as I am free from them why I am to practice considera
tion ?

48. Let persons holding

contrary ideas undertake pro
found contemplation or and
deep repeated thinking. I never
mistake the physical
body for self, consequently that is not
necessary for me.
 RANCH A DA SF. 327

49. Force of eternal practice as the result of prior im

pressions make me conform to the ordinary usage and say "I

am a man," in spite of the cessation of antagonistic or conflict

ing ideas.

50. Exhaustion of the fractescent puts an end to practice ;

but till actions are so destroyed that practice remains unaffect

ed and thousands and thousands of contemplations are of no
avail.

51. If you hold diminution of practice to be beneficial for

promoting a desire of release, be you engaged in contempla
tion. As I find practice causing no impediment to self-know
ledge why then am I to contemplate ?
52. Since I am free from mental distraction, there is no
necessity for me to undertake profound meditation for concen
trating the mind ;
both distraction and cencentration are the
attributes of changeable mind.
53. "I am the eternal experience" what experience is

distinct from me ? None whatever. Therefore what was fit

to be done has been done, and what was fit to have, have been
gained. This is
my certain conviction.

54. I conform neither to popular practice, not what is

enjoined in the Shastras, nor what is distinct from both. For

I am no agent or instrument, but as my fructescent works bid
me do, so do I act.

55. Or even if after having discharged what

was proper
to be done, desire of popular favor makes me conform to
the practices enjoined in the 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 Oui 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

328 FANCHA.DASI.

"I am the witnessing intelligence" I do nothing nor make

others do.

58. A theosophist satisfied with the successful accom

plishment what was proper to be done, and again satisfied
of

with the attainment of what was proper to have, constantly

reflects in his mind in the following wise :

59. I have visible cognition of the eternal self there

fore I am blessed and blessed. The supreme ielicity of

Biahma is plainly manifested to me, thereture i am blessed

and blessed.
60. Miseries of earth life touch me not, therefore I am
blessed. I am successful in having attained my eird. The
darkness of ignorance has left me, therefore I am blessed and
blessec.
61. I have nothing proper left to be done, therefore

I am blessed. I have attained the attainable, theretore I am

blessed.
62. Verily I am blessed, I am blessed, my satisfaction is
incomparable, i am blessed and blessed and twice more
blessed.
excellent as it has been
63. My virtue is excellent,
and for acquiring that virtue again
bearing many frutis,

excellent 1 am superior to all.

Brahmananda contains five chapters of which the
64.

present is the fourth ;

till the felicity produced from self-

to jv.practice hearing/
knowledge has arisen, it is necessary

consideration,, and profound consideratiou.

 SECTION XV.

Vishayananda or Material Happiness.

THE present treatise has for its subject the ascertainment of

material happiness as a part of the felicity of Brahma. What

* It is the means Brahmaic
is it like? by which 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 dif

ferent 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 blissfulness of Brahma is

likewise reflected.

6. As in the Sruti: "The Supreme Self for filling each

body with his image came to be reflected." "Like the sun etc."

Now comparison of Vyas is intended to express the same

this

cause which precludes Jiva from being a part of Brahma, [for

It is impartite], reduces him to the condition of the sun s re

flection in water.

*
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,
330 PANCMDAASl.

7. "That one Universal Self resides in the body of

all animated beings, but like the refUction of moon in a

tank and jar full of water, He is manifested in one form

(Iswara) and manifold forms (Jiva)" [from a relation of asso
ciates.]
8. It mav be objected that as Brahma is Tripartite, there
fore to say that in the modifications of the good quality other
wise called tranquil, both intelligence arid bliss are mani
fested ;
while intelligence is only discovered in the active and
d-irk thus seeking to create a distinction is unsound. To re

move 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 different 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, intelli

gence alane is disclosed.

11. Just as in wood, both heat and light [of firej are deve
loped, 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 substance the above rule has been ascertained to be equal
both in the simile and the thing elucidated in it. The
proof ?
According to personal experience, the regulalor 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 others
less happiness.

14. In desire for house, land, etc., for that desire a

 PANCHADASI, 331

product of the active quality of the mind being a modifica

can be no happiness.
tion of the active variety, there

15. Whether or not temporal enjoyments are productive

of happiness, the very doubt is a productive source of pain;

and be unproductive of happiness, its want of success

if it

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 in

capable of being removed, there follows disappointment or

dejection 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.
T 8 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 des

truction 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 inani
mate objects, clay, stone, etc., and not the other two, [intelli

gence and bliss]. In the active and ignorant modifications

of the mental function being intelligence both ;
and in the

tranquil being, intelligence/ bliss all the three are dis

closed. 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
43
 332 PANCHDAASI.

have already been dwelt upon. Yoga has been treated in Sec
tion XI. and knowledge in the two following Sections.

23. Non-being Mnsentiency, and pain are the three

characteristic forms of Maya ;

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 misery. In this manner, is matter
manifested everywhere. For an absence of distinction be
tween 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 con

templating 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 always without intermission.

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

of the tranquil variety. And 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 capable of fixing

their intellect on the Impersonal method of contemplation] ;

and this proposition of the Vcdanta has been spoken of in

the present treatise.

29. When the above meditation of the mixed or Personal
\ onn of Brahma has gradually produced indifference to wordly
a ml hushed the energy of the modifications of
enjoyments,
the mental function, then is the individual qualified to medi-
 PANCHADASI, 333

tale 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
Impartite, 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 tran

quil, active and ignorant modications, as also external ob

jects stone, wood etc. Concentration of the mind and dis
crimination removes them.

33. There
no distinction of knower, knowledge and
is

the object to be known, when Brahma has been discovered as

the self-manifested, secondless and unassociated Reality.

34. The work Brahmanda 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 propitious to those who with mind pure
and faultless take protection of him ;
and save them from the
over recurring phases of birth and death in this nether sphere
of existence.

FINISH,