6
CORNELL UNIVERSITY LIBRARY
Cornell University Library
B 132.V4S37 1899 V.I
A hancMjook
of Hindu pantheism :the Pane
1924 022 896 090
Cornell University Library
The tlie
original of
tliis
book
is in
Cornell University Library.
There are no known copyright
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: '
''"St
Ss5^
A HAND-BOOK OF
HINDU PANTHEISM. ;
THE PANCHADASf OF
SREEMUT VIDYARANYA
SVv AMI.
TRANSLATED WITH COPIOUS ANNOTATIONS
NANDALAIi DHOLB,
L.M,s.,
Translator, "Vedantasara," drV.
SECOND. EDITION.
m TWO VOL-TMEE' V
"
L.
'
I,
'
CALCUTTA':
HEERALAL DHOLE, MUSJID BARI STREET,
'
Society for the Resuscitation of Indian Literature, 65/2,
Bead'jn Strbet.
Printed by H. Elysium Press,"
2
Csji,
m
C. Dass,
Beadon
Street, Calcutta,
PllEFACE. -:o:— so deservedly reouted, as the author of the
For one
Panchadasi, which holdi a^high place Vedantic Philosophy,
it is
in the
realm of
but proper, that a short notice
and writings should go along with its English 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 of his life
version.
—
unique; every department of learning bears
stamp
tlie
genius,— originality, deep research, and profound and sublime thoughts. Unfortunately the lives, that were of
spent
in, thus
enriching the Sanskrit, and openi.ag^^phir
world of new ideas and new pfatiosophies, were allowed to drop
time into
in
the gulf
eternitv,
of
without
leaving any trace of their struggles and su£Feri>:gs, their
beyond the simpie
fact that they
died.^ Suppression of self or
eg<9sm was a
joys and pleasures, lived
and
religious principle
wKh them
;
an
may
to a certain
extent account for the lack of authentic records of lives
our great
of
added the tatiously,
satisfy
certain
fact,
And,
if
lJ|i
to ihis be
that they lived quite unosten-
with very slender means, bar6^1y enough to
the simple wants of the fksh (already reduced
to starvation limits) ('.^circles
e^ent
men and good>
the
;
without that
mushroom authors
that the
artificial halo,
day
of the
it
will
We
had no
.press
that could puff in those days'; the art of priBtk»g
yet in the
womb
of distant iuturity
schWar was confined
in Uie
narrow
;
be
as theirs would
incident o| such lives
neither be interesting nor profitable.
:
which
the
circif
renown
was of a
of his »ativiiy.
PREFACE.
2
where a
solitary
receiving,
and he
student would be
fame and worth
finishing their course, they turn into set themselves
them.
in imparting, instruction to
pupils, gradually spread his
up as professors.
new
His after
for,
;
and
pastures,
In this way, the learn-
who copy
ed scholar draws pupils from remote places, their teachers' manuscripts
m
found engaged
and writings, and, are taught
in
them. Under circumstances so repressive and trying
is
a matter of congratulation that, what is yet
a standing monument, imperishable like time
undying
With
like glory.
the
'^TEe
idea
than none,
it
;
that
fiction
has been trans-
we had one time thought
but recollecting that a blind uncle
we begin our
and
itself,
paucity of materials for
a suitable biography, so much of planted on
it
us, is
left
of giving is
better
task.
Madhava, Madhavarya, Madhvacharya, and Madha-
vamatya were the names by which Vidyarana Swami
He
used to pass prior to his turning into a recluse.
was born Tn the fourteenth century
of the Christian era
It appears that Vijayanagar was the Bukkka I, whose family priest and minister our author was. Very little is known of his early life.
at Golconda. capital of
His parents, as may naturally be expected from their connection with the reigning family, were in affluent circumstances and very highly respected.
was, as he himself speaks of him
His 'father
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 in
his
—
* Unfortunately some Oriental scholars confound him with his memoir. Both the brotl^rs, Sayan
brother, the subject of this
and Madhav, had
their separate
Commentaries on the vedas.
^ .
H.D.
;
PREFACE.
3
They belonged to the Bharadwaj Gotra and Bodhvayani Shakha of the Black Yajur Veda. He wrote many works, all of which attest his learning and Next to Sankaracharya, he is everywhere erudition.
Somenatb.
recognised as an authority on the
He wrote on
ality.
Medicine,
doctrine of Non-du-
Grammar,
Astrology,
known Madhavaprohash Commentaries on the Brahma Mtmansa or Adhikaran Mala ; Commentary on Parasar's Law Book Anumitiprakash Brahma besides writing Commentaries on the Four Vedas
by the name
of
;
;
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 commentary.for elucidating the text, and called Prakashika
Jivanmuktiviveka
;
;
Drigdrishyaviveka and the gloss of
Aparokshyanuvuii. His Sarvadarshan Sangraha treats systems as follow
of fifteen
Buddha-darshana;
(2)
nuja-darshana
Shaiva;
{7)
works
(i)
Charvaka-darshna, ;
Rama-
(4)
J5) Puranprajna; (6) Nakuli^^pasupat Pratyabhijna; (9) Raseshavar; (10)
(11)
are
;
Jaiminya Naymala, Acharmadhava and
Sanka rdtgb ijaya It
—
Akshapada; (12) Jaimini (13) Panini Sankhya; and (15) Patanjal. Among his minor
Aulik; (14)
;
(8)
(3)
:
Arhata-darshna
is
.
neither
into details
profitable
nor
interesting
to
enter
about the various anecdotes current about
Madhava's snpernatural
gifts.
For instance,
it
is
said,
that with a view of propitiatyig the Gayatri Devi he
collected
several
had
learned Brahmins from various parts
and on the auspicious occasion regularly commenced the Gayatripurashcharana, but be was unsuccessfqf in meeting her. This made him indifferent to of the country,
worldly enjoyments, and ultimately turned him into a re-
PREFACE.
4
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
cluse.
was
actually fulfilled.
Later
in life
he settled himself in
Math founded by Sankaracharya of which he became the reputed head. Here his last work Panchadast was written, but as he did not live long to finish it, the work was left to his Guru Bharalttirtha Muni, who the Sringeri
wrote the fifteen
latter nine
books and thus completed the
books of which the Panchadasi
is
made.* N.
* And so Sketch
it
did happen that with this short Biographical
of the author,
the English translator of the Panchadasi
paid his tribute of Nature. of
March, 1887 at
him.
D.
He
s-^|o A. m,,
died in his 47th yeailon the 14th deepfy regretted by
all
who knew H. D.
—
THE PANCHADASI.
SECTION Salutations be to is
non-difierent froig the
I,
my Guru Srke Shankarananda who Supreme
Self
resort for the destruction of infatuity
and and
the chief
who** is its
attendant evils
derived from conceit and egoity, leading to ineffable misery every
being acting under the influence of free
those fearful animals
will, like to
—the dog, crocodile and others
living
in
water.
Cove and reverence
2.
to
th^ said Guru
will
produce a
pure heart, and enable the individual to distinguish the Real
from the non-real objective world together with the elements of which 3.
it is
To
Intelligence Self,
it
is
made.
This
I
proceed to consider.
establish the identity cA oneness of the Everlasting
and
Parabra^ma
Bliss
necessary that the
everlasting ijitelligence difference of
and
latter bliss.
— with
the Individ.uitted
must also have the same
With
this view, the
knowledge as helps the individual
tion of severSl objects
is
being cited here.
in
We
the
nOn-
cogni-
distinguish a
PANCHADASI.
2 ihing by
name,
its
golden earring and a golden
for instance a
bangle are equally derived from gold, the difference in their shape determines their individuality.
And
4.
this
if
be omitted, the remaining gold
is
one in
In the same way, the Individual both, yet each has its name. with the Universal one :— the difference consists in Spirit is
which
associates,
their
consciousness.
lasting intelligence,
can be done, then one,
There are three
dreaming, and
(c)
as that condition the"
eternal
is
and
re-
true, for
what
if
that
always
is
eternal.
is
5.
by
it
this
necessary, in the
is
it
of ever-
But
consciousness as one and
establish
instance, to
first
be^g one
one with the Absolute.
is
it
proof and for such a purpose
quires
remains only one
out, there
left
if
lEIence the individual state
consciousness (a) waking, (b)
states of
dreamless slumber.
when consciousness
The
defined
firsU is
takes hold of a subject
In the conciousness of
instrumentality of the senses.
the wakeful state are floating sound, touch, make, taste smellTT-etbier,
(^ir,
^re, water
Wh?itfipnts,
j^Q^.
that in ^which
it
is
and earth
—
an object of cognition,
floats is
conscipusness.
and
multiform sub-
(/.«.,)
subject;, etc,
The
and
respective con-
sciougnessep m\i\ch eiiftble qs to cognise an object jby touch,
sound,
{nay appear different
etc^,
and
difference
which consciousness covers alone
Md
;
recognisablie
an4 multifprm, but such
diversity exist only in ihe
subject or object
— while consciousness
that differen^s
is
one and
the subject or pbjepfis easily
tin
char,?cteristies er leatur«s
by the individual
pre-
sentin i^
For instance, a cow and horse are
6.
another,
,$
for variety,
and
(or
sigh|t
different
from one
pitcher \s also a ^«parate pbject from a cjoth ajll
objects are different from similar
;
hence
other objects
oneness consciousness jyhether a$ regards sound touch,
or
in
any oth?r condition
condition whiph ena))les object by touch or
siff^t,
an
or
i{s
qpn^dJlferent,
individijial to
by
its
|n short, the
form an
idea,
of an
sound, bas rielerence to one
PANCHADASIJ
3
and the same consciousness, and what appears to us difEeient^ sound quite distinct from touch, is due to the> divefsitp o£
m'z.,
the objects. Therefore the consciousness present in the waking
condition
ness
is
one/ but the subject or objectiof such conscions<>>
and foo
is several,
this
multiformness we are apt to
mistake the one and impartite consciousness as several, but
we can
shake; off
such:
if
then
differenceTCreating-a-mistake
consciousness appears as one.
This intelligence
7.
is
from extreme misery one not be said that self desires that he
(Self)
he
of.
miserable, or that he
may
contrary every one desires that he
may
and
is
This proves the
enjoy happiness].
for
self, yet,
love,, for.
may
it
If
can-
no one
die; on
live long,
self to
being
his
of blras.
full
disgusted with his
not an object
is
may be
is
Atma
felicity,
the
supreme
the receptacle of
and
the
he
that
be the centre;
of afiection.
The
8. selfi
if
it,
affection
were
But love for
an ascetic tion in the.
friend'^for
for
a son, or towards a friend
otfaerwisei. then
way as
it
self is
everi occur
in
for
not actuated by any considera.?
and
to takeiplace with a son; butthis it
is all
vi^ouM have felt equally lor
influences our connection in regard to
quite (fbasiible;
it is
we
it
is
a
happens so^for a rupture,
neither possible: nor does
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. bytheioregprngLdemonstrations
and
full of bliss is
to
l^e
eternal,, intelligence,
expressed by thewordT'K/aai (ThOu).; ihe
ParabhahmAj. Universal Spirit or Supreme Brahmaas
ed by the word
2>/i (That)
is
e:qilained
in
10.
Having thus
remains \to
always.
If
bei,
it is^
the Vedania.
This
f\vill
express?-
and
is^ithe
bliss
object
si^seqsentlyi
'
be pointed soat. it
eternal intelligence
Hence. their in^n-dilference
(thisJsiselfjevident.) wfaicli
is
established the: Atma to be .full of bliss
seen whether or not, happiness
is>
manifested
not manifested, then Self cannot be the seat
of:
,
panchadasi,
4
^preme
felicity
for unless
;
not excite our love
having derived, happiness, there
after
finding out
him
to
felicity
and
cause, hence where
its
And
P
can-
it
manifested, Self
is
no inclination for
is
of attach-
the possibility
supreme
as after having tasted such
happiness, there
ineffable
beautiful,
if it is
be the seat of happiness, for naturally
cannot be Styled to
ing
an ojbect appear
moreover, even
;
no more hankering
is
left
for the gratification of worldly desires, therefore love for self
owes
its
origin.to
ho other second principle
the semblance of fested
and
its
As
12.
bliss
for
which
Atma
the
attached to
is
is said,
it
both mani-
reverse.
an assembly of boys recanting the Vedas the
in
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
voice of
of Self being full of bliss at the
and
its
opposite condition are present
same time.
The
13.
always present,
is
supreme happiness of the Atma, though
now being
an impediment, or obstacle.
Atma
is
In
ill
which prevents 14.
What
be fion-eternal
this
manifg^tibility,
is
the
way, the supreme
felicity
being blinded by the
felicity
though
appears to be imperis
called an obstacle,
it is
cause of obstacle?
As
example of an assemblage of boys, the cause
ever present. in the foregoing
of the
obstacle
which prevents the voice of a single boy being heard
combining of several voices loudly recanting, so instance the cause of the obstacle which festibility of
the supreme felicity of the
has neither a beginning nor end and 15.
This Avidi>a
the shadow of the
oil ts
eter-
called
defined, a result of what its
is
is
ever present but from
poison of worldly desires, such
manent and
That which
declared.
nally present, but which appears to
of the
which prevents the
nature of the impediment
manifestibility of the
is
prevents the
Atma
is
is
the
in the present
mani-
Avidya which
indescribable.
Wi oi\g\n io Prakritii
Supreme Brahma with
the
Prakriti
is
three attributes
— PANCHADASl. of Satwa,
Raja, and Tamas,
Mdya (Illusion) and Avidya Though
16.
tion differs
for
;
it is
5
subtle.
of two kinds,
It is
(Ignorance.)
equally derived from Prdkriti their constitu-
Mdya
is
made
Mdya
tion of intelligence in
The reflec-
of the pure Saiwa.
having subdued
after
called
is
it,
the omniscient, Iswara (the Lord).
The
17.
Avidya and
reflection of intelligence in
subservient to
Jiva
the
called
is
it
insentiency of Ignorance and
its
(Life
soul)
varying shades determine the
constitution of a Deva,
man, cow, horse,
called the cause-body
and one havipg a conceit
body
is
;
Now
to ascertain the Astral
likewise
is
for this cause-
body [Jinga sharird) the
From
elements require to be considered.
Prairi/tiMMei) abounding
mand
It
etc.
called Prdjna.
18. five
entirely
purity or
;
in
the aforesaid
(Tamas) darkness, by the com-
of Iswara (Lord) were derived
first
ether,
next
air,
fire,
water and earth for the enjoyment of Prdjna and others. \_Prakriti'\
1,9.
three properties,
Matter- has been shown to possess the
Satwa, Raja, Tamas, hence the elements
which are derived from
it,
must also have thennin common
for [the qualities of>a cause-body are
From
ducts.J
transmitted to
are derived in a consecutive order the several senses
good of — the from — eye, from water, — tongue, and from
the
particles
ether,
ear,
pro.
air,
viz.,
—the —nose.
skin,
from from
earth,
fire,
20. ,
elements
From
the
collective
a difference of
second by
of goodness of the five
its
formation first is
is
divided into
the
intermediate
meddlesome or
quality present in each of the five*elements, order,
say ether
fire— the
Manas (Mind) and
characterised by doubts and the
certitude.
From
21.
totality
derived the internal organ (antakarand) which for
is
Booddhi (Intellect) the
serial
its
the satwavic particle of each of the five elements
is
speech and the
five
organs of action.
the cause of the organ of speech, air
feet,
active (Raja)
are derived in a
water— the anus, and earth— the
That
— the
genitals.
ts
to
hands,
PANCHADASI.
6
The
22.
same Raja as present
collective totality of the
in
air the five elements is, the progenitor of Priiwa (yital air) which for a variety of functiorr
'Brand
(a)
divided into
is
the air situated at the tip-of the nose.
residing in the anus.
(b)
KApana' the
(cj
'Samana' which helpsthe digestion of food.
air
'£7
(dj
'
(e)
Vyana' which resides in
The
23,
all parts
of the body*
senses, five organs of action, five vital airs,
five
mind; and intellect constitute the seventeen character-
the
of the
isticts
Hence
the Of igii)^ of ether,
7?ra/w
24,.
body otherwise called
subtle
determine
to
was necessary.
etc.,
asisocijated!
with the impure goodness abound-'
ing in ignorance, for the conceit that he
body
is
LingO' sharira.
the foregoing explanation concerning
it,
the subtle Astral
is
called: Tb^tZiT; ttnA.Iswara associated
goodness albonnding in Hirav^agarhha. identifial, in*
illusion for
Here the conceit
with' the pure,
a similar conceit
in the
both, their actual difference consists
is
called
body being
subtle
in^
this.:— that,
T^'^fiis the c^stribute segregatCi and Iswara. collective totality of
all
That
Astral bodies.
that he
is
is
to say Iswaca,«r
Lord has
conceit!
the collective! totality! of all Astral bodies: whilei .
Taijas has a conceit: for hisindivfdual subtle body only^ 215,
tYas Hif^anjittgarbha-
and inseparable from he
is
the
same way
Hence he
associated.
ffom.
hao'fis
that he
all collective subtle, is
is
non-difiFerent
bodies with which,
called a collective totaljtyt
want oi knowledge
Taiyti; is a
In
distributive)
segregate. 26. its
Having
thuS;.
associates Taijas,
dealt with
thC' origin of J the gross'physical i
With
tbis/
the subtle Astral
body and-
Prajna and Hiranyag/irbha Andliwara,-
object quintaplicatibn
withi a.view of, providing
bodyis nowbeing considered. is
to
be explained;
Istuara>
adequate food and drink for Pfajna
and: other beings and their place of enjoyment, andJorjthe: >
productian of the four Tarieties, of gross bodie^j.viv^arous,.
.
— PANCHADASI. oviparous, earthy and
germinating, divided each of the
elements, ether and the
He
2^.
the it,
first
7
rest, in
the following wise
divided each element into
half of each, divided
(one eighth), each
first
it
two equal
into four parts,
five
:
parts, took
and added
to
portion of the other elements.
28. From this quintuplication of the elements has been produced the Brahma's ^%z, and the fourteen abodes from Bhur to Fatal etc., together with all the enjoyable things and
the necessary bodies capable of enjoying them.*
gariha
for the conceit that
he
is
lective totality of all gross physical bodies xtr
Hiranya-
present universally ih the colis
Viral [for he manifests in divers^ forms]
called Vaiswanara,
Taijas for
its
'
pre-
sence in the distributive segregate of individual gross physical
body and
Now
29.
men
for
the conceit that be is a Deva, man, cow, horsey
designated Viswa.
«tc., is
the unspiritual and (ignorant) of these Devas and
for enjoying happiness
and
suffering woe, in this state ol
existence have recourse to actions which again re-births for
limilar
enjoyment and sufiering
to their merits and ade-merits. tinual
re-births, they
are
lead to future in,
proportion
Thus being hurled
into con-
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
31.
&
which the
it is
same
prevented from attaining to happmess. insect
for
previous good actions from
the kind hearted interference of an individual
* " From the said
is
rescued from
fractional combinations of the elements have
likewise been evolved,
one Jabove the other, the several abodes
designated as Bhur, Bhuvar, Swar, Mahar, Janas, Tapas and
Satya
;
and one below the other,the
nefther spheres,severatly called
Atala, Vitala,'Sutala, Rasatala, Tatatala, Mahatala, and
Pataia,
together with Brahma's egg, the four physical (gross) bodies with their adequate food-grains
sara, p. 25.
and drink."— FtWe Ohq{.b's Vtdantar
— PANCHADASI.
8
and deposited under the shade of a
whirlpool
trie
on the
tree
to enjoy happiness.
bank
river
So these ignorant and unspiritually inclined Devas and men for previous good actions of a prior existence, having 32.
received
instruction
to differentiate the
and
attain to
from a teacher, devoted to Brahma, come
Atma from
supreme
Annamaya,
the five sheaths
felicity (?.«.,)
etc.,
emancipation.
They are the Annamaya, What are the five sheaths They cover the Anandamaya. Pranamaya, Manomaya and kosha (sheaths). Atma like a sheath, hence they are designated As the silk-worm after having woven its sac becomes confined and is subjected to much inconvenience, so these five-sheaths .'
33.
cover the Atma, fender, him forgetful ef his real nature and hurl
him
into a relationship with the external world.
Now
34.
for
This
body.
is
result-
the physical
is
designated the Annamayakosh or the foodful
The
covering.
The
an examination of these sheaths^
ing product of quintuplication of the elements
subtle
body having within
Astral
it
the five
organs of ^tion developed: from the active Raja, together with five vital airs constitute what is galled the Life-sheath {J'r(inam.ayakosh)i
The
35.
five
sulting product
which
is full
connection certitude
organs of sense (eye, hearing, the satwavic quality with the
i>f
of doubts represent
the
with
{Booddhi)
Spiritual
the five
the mental Intelligence
etc.,)
the re-
Mind {Manas)
sheath.
—the
senses form the
But in
faculty
of
fognitional
sheath.
Ignorance (Avtdya) which has been described as the
36.
cause-body has a particle of satwavic or good quality, which
impure
;
this with its inherent
love and affection, etc., Js '
Blissful
uch
sheath'
of these
that
is
vital
;
;
five
in
is
tendency for delights, pleasures,
termed
other words the
the {Anandamajiako^A)
Atma
for his conceit in
sheaths receives a separate appellation,
to say in connection
with food, foodful
with knowledge, cognitional
;
and
;
life
bliss, blissfuL]
sheath,
P'ANCHAbASt.
Supreme Alma
The
3^
sheaths for which
five
has a predilection or coriceit by
He
methods of AnvayA and Vyatireka. powers of
be diffetentiated from
to
is
9
1£
by the discriminating
own Atma be
intelligence, one's
separated and rendered distinct from the
disintegrated or
five sheaths,
then
discovered his condkion of everlasting intelligence and
consequently Ihe condition of the
finite
Jiva is annihilated and he merges Brahma, with which he is one. In the dreaming
3.8.
the gross physical body foodful)
absent, but the
is
He
lity.
is
is
[The
oft
*
(Quoted
Here
example.
is
Anvaya' or connection as cause and of " I
example
knew nothing chen"
phrase signifies that
the
will
ordinary state
its
sleeps,
Now
be impossible. is
all
effect.
a trite
is
consciousness is
knew nothing while mind
this signifies that the
a double combination of
mind, we are so much
in the
least disturbance as in
enjoyment of
fits,
—
Atma,
we kTiow nothing, here
when full
it is
medley,
where the mind th6
mind ceases
of intelligence,
the literaT condition
continues as active as ever,
Atma plus
this twin
or trance
or in the dreaming condition
receive the reflection of the
say
— (hence
food
of
not wanting in manifestibi-
otherwise for one to say on waking that he asleep its
of
an experience of a certain amount of consciousness,
itself
that
indication
an end, but then the Icriowledge of such a condition
is at
in
the
present as a witness even here and such a con*
termed
dition
as represented by the
into
receptacle
Atma
is
bliss,
consciousness belonging to
state,
— the
Ac the
Atma
of the
only the mind that
is
to
— we
cut off
froth the influence of receiving the reflected intelligence which. is its
habitual wont.
fails to
term
perceive
The Atma
is
a witness of what the
and such a conditi&h
is
what
just used,] while that other condition in
manifestibility
of the
Atma
body disappears
\i. e.,
in spite of the
is called 'Vyatireka' or dissimilitude.
2
meant by the
which the
active
continues in the absence of con-
sciousness in the gross physical body of the gross
is
mind
By
the consciousness
presence of Self]
these two
methods
PANCHADASI.
lO
Aima
tte
discernible
clearly
is
from the gross physical body,
to be quite a separate thing
—the foodful sheath,
Carrying the same argument to the next stage,
39.
vts.,
slumber the duality of Self and the subtle
that of dreamless
To be more explicit^ Astral body will be clearly established. we have seen that the Atma is full of manitestibility and is ever so, now in the dreamless slumbering condition, the sub,
Astral
tle
happen
body
if
wanting
is
consciousness, such would not
in
were the Atma, for
it
never ceases so long as
life
the consciousness of Self
hence they are twain.
lasts,
Therefore the two methods are simply a process of analysis.
The
first
the
first
Atma, the second
refers to the
when with
so here too,
case,
As
body.
to the
in
the absence of consci-
ousness in the subtle Astral body, !the consciousness [of Self} is
not in any way affected
it is
his
'
Anvaya'
the illuminating powers of Self, the subtle all
consciousness concerning 40.
Thus
itself, it is its
an* when
'
with
body loses
Vyatireka.'
therefore while the discussion of the five sheaths
clearly establishes their difference
introduction
;
Astral
of the
done on purpose,
from the principle
Self,
consideration of the cnbtle Astral
for
if
the
Atma
is
the
body
is
a distinct entity from the
same Astral body, then it follows that maya and the Vijnanmaya sheaths are
the Pranatnaya, also quite
Manoand
distinct
For these sheaths are non-different from the Astral body, from which they differ only in composition and quality, separate.
—
elements of the Satwa, Raja and
in the constituent
qualities rate
inherent
Tama
them, for which they have each a sepa-
in
name.
41.
Now
are to be expltined for the purpose of ascertain-
ing the non-identity
of the
Anvaya and Vyatrieka {Samadht)
;
for
cause-body with the
in the state of the
profound
Spirit,
its
meditatifei*
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
— PANCHADASl.
II
continuance of ignorance, notwithstanding the piesence of ths
an instance of the second.
Spirit, is
By
42.
the aforesaid two methods of analysis the differen.
tiation of the Spirit
the
Parabrahma
munja
is
the tender
from the
sheaths and
five
attainment of
its
thus established, as in the plant sdccharum
and new
fibres
covered by the firmer covering
of older fibres can plainly be separated mentally by argument
and reasoning, so by
analysis
disintegrated from
live
its
and
everlasting blissfulness
which
(
Now
left
a
this
truth of the
non-duality
Supreme Brahma
Twam
Tat
if
the Spirit be it
attains the
Supreme Brahma, from
has not even the semblance of dissimilarity.
it
43.
the
and synthesis
sheaths or coverings,
is
of
individual
the
Spirit
and
indicated by the transcendental phrase
Here
Asi) 'That art thou.'
if
the associates
be
out according to the canons of Rhetoric, of abandoning '
part,
ciated
That' refers to
—consciousness
Parabrahma
asso-
with illusion (Mzj/a)'— while 'Thou' refers to the indi-
vidual consciousness associated ciates,
viz.,
This
remains only consciousness.
As
44.
with ignorance,
if
the asso-
and ignorance, be abandoned,
illusion
a phrase cannot be
several words composing
it
is
there
indicated.
comprehended unless the
are rightly interpreted, therefore
and 'Thou' are being separately explained. The proximate cause of the universe, Maya, abounding in darkness {Tama Guna) and its instrnmental cause or material the
words
'That'
agent [{M»ya) Illusion abounding ir.»pure goodness, with the associate 45.
Parabrahma
The same
impure goodness,
is
indicated by the
associate of Illusion full
of desires,
Now if
nification after
the conflicting portion be
in
word
in
left
out of the sig-
the canons of Rhetoric of abandoning a part*
* " This term abiding
indicated by the
'
'Thou.' 46.
is
word That.'
{Maya) abounding
is
Vachaspatya as " Indication the expressed meaning, whilst another
defined in
one part -of
the
—
—
PANCHADASI..
12
oE the indication, for the contradiction
same
tile
perties
Illusion
is
pure goodness, and impure goodness, the
pain,
of
inasmuch as
implies,
it
characterised by the three different pro-
in the two conditions of Jiva and Brahma, therefore duality is indicated by the phrase.
[This
47.
datta
and
is this, 'that'
difference
this
:—As
illustrated]
is
'
this'
be
respectively,
and that
is
So
48.
left
pronoun to
refers
the present
'that'
.
and
remains only Devadatta,
out, there
Thou' 'That' indicates consciousness
in 'That art
— Parabrahma, and
ness associated with Ignprance
and Ignorance be Soe
of
indication
'
if
'Thou
conscious-
the associates Illusion
and
Bliss
— the Parabrahma.
having established the Parabrahma a^
then,
far
Jiva,
out there remains only the Irppartite
left
everlasting Intelligence 49.
refers
meant by the phrase.
associated with Illusion
the
'this'
^nd present cotjveyed by
reference to time past •this'
adjective
first
vf ith
contending element in the indication with
the
if
'That' Dgvft-
in the phrase,
and
to Devadatta seen in past time
time, but
on^ non^
refer to the same Devadatta
time that the
in
is
this
corisciousness
non-conflicting)
Impartite (remaining
That' and
'
Thou'
»it
remains to be seen
whether such indication refers to the associated or unassociated condition.
For
condition then
it
if
such indication refers to the associated
reduces
it
to
'
non-being' [asaf) atid therefore
cannot mean the Supreme Brahma which for
the
it
for
neither
being' {sat).
the
it
is
As an
eye has seen nor the ear heard
besides the attribution of signs in the indication will reduce to the condition of
part of is
'
unassociated condition being indicatec^
impossibility, it,
is
this
it is
an associate.
abandoned.
As
for example, in the
sentence 'That
Devadatta,' whilst the meanings expressive of past and.
present time are abandoned,
another portion of the expressed
meaning remains and can veys the idea Jacob's Vedanfofara, p. 87.
of the .
one Devadatta.'^ .
,
PANCHADASl.
To
50.
associate
such an objection present
is
separate
entity
may be asked whether an
it
For
body.
condition will reduce
the
to
it
very reverse of
means
then agai^ as an associated body
when
therefore
the asspciate, similarly associate,
is
un-
unactual defect.'
its
becomes associated
it
body may be
the.
actuality,
body with an
a
it
up
takes
associate
Hence it leads to a fallacy no satisfactory solution. It is
the body.
premises and yields •
yhat
cannot be said to have any associate, as such a
associE^ted
associate,
\
an unassociated, or described as
in
an associated
in
I^
and in
its
the
called
Therefore such erroneous disquisitions are
untenable on both sides.
Now, such a
51.
fallacy
issue in the foregoing instance in
bodies which
all
is
not confined to the points
only,
but must be admitted
have quality, action, caste, and relation,
otherwise sftch bodies cannot be ascertained.
whether a quality resides them.
In the
former the
latter
in a
body with
In other words
qualities, or without
case no quality can be present and in
same unactual
'
defect'
is
Hence
noticeable.
the it
pnly necessary to find out the siinple presence qf a quality a body and i)ot to analyse it after the above fashion as
whether
it
is
is
in to.
an
with or without quality* with qr without
^
associate.
5a,
at
Therefore to attribute to the Supreme Self any associn
ate, attribute, indication or relationship is
Ignorance, for Self
is
simply the product of
simply eternal intelligence and
bliss, and.
without apy thing else. 53. the
Ti^us to ascertain the drift of the real signification of
transcendental phrase after jhe method of the hearing' about the
designated
'
ascertained
it,
continually to
Parabrahma.
consider
the help of the supporting argumonts
and is
reflect
called
Vedanta
After
'
on
is
having it
with
consideration'
(jnananfz).
54.
when
By the two methods the
mi(i4 free
frgm
all
of hearing
and consideration
doubts ^nd unceitaJRtiea comes
PANCHADASI.
14 to
be enrapport with the Supreme
When
55.
ripened
when
Self,
it
called {^Nididhva-
is
profound contemplation.
ttitta,)
there
'profound
such
called
is
it
contemplation'
been
has
In such a state
meditation' {samadhi).
'
no recognition of subject and object, {e. g., thei is the subject, and the Parabrahma,
is
person contemplating
mind merges
the object of contemplation) but the object of contemplation, the of the
is
it
Self,
the
into
and the function
unmoved
like the unflickering light
called (Nirvikalpa
Samadhi) 'contemplation
organ
internal
lamp
of a
Supreme
is
without recognition of subject and object.'
such a condition though
In
56.
on rising from
actual knowledge, yet
members
to
suppose,
shape of the Supreme 57.
force to
is
If
his
individual has
meditation he re*
Hence it is mind assumed the and unknowingly rested on Him, that
Self,
then, the
be alleged that during such meditation the
it
suspended, hence
it is
quite impossible for the
will-
mind
assume the shape of the Brahma and become one with
For
to
awaken the function
dual effort roused.
To
of profound
no
he was dwelling on the Brahma.
that
natural
quite
the
is
an organ, exercise of
of
needed, without which
such a query the answer
is,
effort
no function
that at the
it.
indiviis
beginning
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 of the mind in meditation to the light issuing from an un58.
flickering lamp,
in
his
discourse
with Arjuna
( F2(/«
Bhaga-
but Gita, Chapter 6, Verse 19). 59.
Such meditation enables an individual
karmaic law which hurls a
ttaxi
to repeated
in this transitory sphere, to reap the fruits of his
and bad, committed it
destroys both
in.
to escape the
birth
and death
deeds, good
a previous state of subjective existence;
good and bad
actions
and leads
to the
growth
PANCHADASl.
IJ
of that pure religion which helps the Individual to the know-*
ledge of (Brahma) Supreme 60.
Since
meditation '
it
rains
Self.
an unceasing torrent of nectar such
has been termed by
men
learned in
Yoga
the
Religion cloud.' 61.
After
infinite
the
destruction
and bad actions
of
good and
of previous
en masse through the
existence
instrumentality
meditation, the transcendental phrase
from obstacles,
evil
wishes in an
ways and the cumulated products of good
variety of
at
first,
have been uprooted
of such Religion-cloud-
becomes
and
clear
to help the cogni,tion of the
free
Brahma
which was hitherto present dimly and subsequently as plainly as a thing
is
The
62.
discovered in one's
own hand.
imperfect and obscure discovery of Self which
follows, afterJiearing the discourse of in
an adept teacher, versed
Brahiuaic lore, on such phrases as, That art Thou,
helps the destruction of blazing
fire.
Brahma, 63.
committed knowingly,
and actions
cease.
precepts of an adept teacher on the aforesaid
phrase so helps the knowledge of Self as to render visible,
etc.,
like a
In other words when one has come to know the
his wishes
The
all sins
Him
then as the sun disperses darkness, so such knowledge
destroys Ignorance which
is
the cause of this material world
[and cuts of the chain of consecutive re-birtbs.] 64.
the
If
means
one attached
to the world will follow
8f knowledge herein indicated
ing and analysis to cut of the chain
fix
them
in his
step by step
and by close reason-
mind, he shall then be able
of consecutive re-births,-^soon
to the state of ineffable bliss.
to attain
;
SECTION
11.
the Srutt^'ve gather that befofe the evolution of the
From
objective world, there was present only
Brahma
secondless Reality
'
— from which
existence' (,Sai) all
Brahma.
for the cognitioti of
now being
five
their
by the properties one, two, serial is
ordet,
ether
so on
two, and
derived
properties
— ether,
necessary,
these
are
4'lr,
heat, water,
and
Ether and the
and
three, four
of
sound*
rest are
marked
properties
specific
and smell.
touch, form, taste
that
For such a purpose,
elements:
by
distinguished
tive
is
considered.
There are
2.
earth,
have been
things
derived, hence an analysis of the several ekitlents
— the
a consecu-
in
five
has only one, the next ffne pluf one, till
we
find
having
the last
from the bases, together with
its
iout
specific
property.
To
3.
sound form
;
;
be more
air,
touch
water,— sound, touch,
touch, form, taste and smell. of communicating
pierty
has only one property,
ether
explicit,
sound and
form and
taste
}
earth,— sound,
Hence, ether has only the
sound as evidenced
besides emitting a peculiar sound
in
its
same way, heat
sensation of pling or
warmth and
4.
have
its
[For
smfcll.
the recognifion
five especial
feel,
sound, hard
and good or bad
itself
passage;
its
is
also
com-
touch.
In
craclfling no^se,
Its
peculiar rip-
white form, and mild taste divers shape, variety
feel,
This
is
of the
organs of sense, to
tongue and smell]
by
water by
visibility;
rushing sound, cold
and the earth by taste,
tflanifests
pro-
in echoing^ aif
municates a sensation of heat and cold which the
and
touch
heat,-^sou'nd,
;
of
evident enough. said five properties,
wit, the ears, skin,
we
eyes,
These organs from their separate seats becomes gradually accustomed to carry on their individual functions, and as they are very subtle,— hence cannot be seen
PANCHADASl. presence
Iheir
manifested by
is
I7 functions,* by whicl*
their
alone they are conceivable, and they generally take hold
of,
or cover external objects.
Notwithstanding the
5.
general
tendency of the several
organs of sense, to cover external objects, they do
For
take an inward course.
instance,
the
if
at
times
meatus
external
be stopped with a piece of cotton wool, the passage of sound
no obstruction, but
will find
medium
the
and eating the stomach in the
will
be
distinctly audible,
same way
and warmth
feels a sensation of cold
as the skin does
;
through
In the act of drinking
of the air situated within.
closing the eyes brings
on
darkness, and eructations convey taste and smell.
Speech, prehension, progression, excretion, and emis-
6.
sion
are the functions
again
we
organs, of
—an absence
an organ
carried
7.
they
five
are
as
organs of action.
many
of the sixth function
perform
to
on by means
naturally
and the
of the
that there
find,
come
(Here
actions as there are is
due
to
the
want
Agriculture and trade &c, are
it.)
of the very
same
active organs,
hence
within the aforesaid categoy of speech
rest.
Mouth, hands,
feet,
anus, and the genitals are the five
organs of action. 8.
The
five
external organs of sensation, and five
of action are controlled by the lotus of the heart.
It is
(Anthakafana) for
Not so with the upon the senses.
*
The Aryan
its
mind which has
likewise called the
inward actio^
external, for
Rishis
which
'
its
internal
The
several
ganglia
is
independent of them. has to depend entirely
never mistook the external organs, eyes
which each especial nerve
which carry the impressions
upon as the 3
'
appendages
seats of the sensory organs, or centres,
with
the
organ,'
it
&c., for the organs themselves, they are the external
merely.
organs
seat in
internal organ.'
to
the
is
are the
connected and
sensorium. these are looked
PANCHADASf.
ig c
it
ascertains the quality or defect of an object,
The mind
9-.
after
it
senses,
has been covered (taken possession of) by the
has three qualities, the good or pleasant, the active or med-
They induce changes on
dlesome, and the dark or plainful. it.
The changes induced by
TO.
the
good
ence to eaithly pursuits, forgiveness Passion,&c.,
for worldly benefits,
Idleness, error,
products of the active quality.
are the
due
sleep (lassitude)' &c., are 11.
and struggle
temptation
anger,
quality are indiffer-
and krge mindedness.
From
good
the
to darkness.
quality
mind
of the
virtue,
arises
from the active are produced the passions, anger &c., whichtheir
in
third or
lead
turn
individual under
its
and other bad actions
sin
to
bad are derived
slotb, lassitude
in
connection
in
common
or
mind 12.
derived ties
is
the
vi'ith
(.?)
and
What
vice.
attaches
functions of the several organs
mind
is
As
the agent or instrument.
known
is
as the
agent, or instrument, so the internal organ
the agent, for
The its
virtue
individual
parlance one vfbo does a thing
doer or subject
from the
;
hence an
sleep,
influence spends his time in deiing nothing
and keeps himself aloof from personality to the
and
it
is
resort of individuality.
objective world can easily be determined to have
origin from the elements, for their specific
sound and the
elements, thus
rest are the attributes of ether
incontestibly
establishing
proper-
and the other
their
elementary
composition, hence further consideration is not neefied.
Not
Here an
and
SO'
with
the
organs.
analysis based on^ reason,
fhe teachings of the Shastras are required to show that they are derived from the same elements. 13.
action,
Now
there
are
organs of sense,
ftve
both controlled b^ the mihd
reckoned as an organ, as
known by
the
indicated by the
aid
it
of these
word Edam'
senya edam," and
'
it
means the
helps cognition). organs, reason,
(all this) in
universe.
five
organs of
(which also must be
Whatever
is
and Shastras
is
.
the phrase " Sadeva:
— PANCHADASI. Before the evolution of
14.
19
'all this'
Such
form.
down
laid
is
in
the
wa«
(universe) there
present one, secondless, existence (Sat) without a
Chandoggya
name
or
Upanishad by
Udalika.
The
15.
three
ence' are used to
That
dissiinilar.
flowers
and
expletives
differentiate
units, for
though the tree
and as such a
different class
by
leaf, flower, fruit,
istics)—'ani as
&c.,
is
tree
nor
its fruit,
one, yet
it
has
its
—a (its
known from
easily
branch
or segregate
composite units
recognised from another of a
is
family characteristics
it is
resembles
leaf
either, a
growth, bark and stone,
its
'Exist-
branches, leaves,
—a
distinguishing individuality
its
different
;
its
from each other,
not a flower, nor does a flower
and
from bodies similar and
to say, as a tree has
is
fruits differing
thus constituting
'one,' 'secondless,' It,
other
difference
in its
family characterthings
stone
as
has therefore a third characteristic which serves to
it
distinguish
it
from bodies
dissimilar.
(This
may be termed
contrast).
case
the
So. in
16.
of
the
secondless Reality, no such
apprehension needs be entertained as to the presence of the
For such a purpose the
three
aforesaid
characterising
three
expletives
("Edam, Ebam, Aditiam") one,
traits.
sure,
and
Thus is non-duality established. must be remembered that, as the Para-
secondless are prefixed.
Moreover,
17.
brahma ity
it
without form, and has no distinguishing individual-
is
as noticed in the instance of the t»ee and
cannot assign any form or name to
It,
its
fruit
&c.,
you
for It existed prior to
them. 18.
Name and form
what existed prior to
Supreme
Self
which
it
are
indications of creation, hence
cannot havn a name is
;
consequently the
eternal and formless has no differen-
tiating individual trait like the ether. 19.
If
there
individualise
or
were two or more existences (Sat) then to them as separate entities there must
identify
exist family distinctions, but as
it is
secondless and one,
It
has
PANCHADASI..
20
and not many, consequently there does not
only, one indication
another body of
exist
difference
Its
trait in Itself,
tinguishing
and
of associates
Virtually then, without
kind.
name and form,
in
associates
of Its
therefore to describe
it
the
admit them as belonging to
to
the
has no disdifference
only
It, is
conducive of error. 20 Nor can contrast be instituted here.
dissimilar
as
or different from
It is exis-
on non-existence
tence, hence contrast or dissimilarity will fix
(Asat)
For
But what
It.
non-
is
no shape, hence the Parabrahma cannot be cleared
existent has
by contrast.
Thus
21. is
establish
is
established the oneness of
Intelligence,
eternal.
more
it
and
firmly a consideration of the
duced by the opponents of
Some amongst them
is
(Sat)
As
22.
existed
(Asat,)
*a
'
now
feeing given.
'
and
non-being'
being' and essentially existent.
drowned man
is
bereft of his senses
the capacity of expressing himself, but
and hence
fear
but to
imply the non-existence of the secondless Reality
therefore
which
this doctrine, is
;
arguments ad-
erroneously assert that before the evolu-
universe there
of this
tion
Parabrahma which
without a second
bliss
senses and
is
powerless, so
is
and loses extreme
subject to
these dissenters lose their
become bewildered when hearing the precepts and
doctrines of non-duality and are overtaken by fear.
In the state of meditation without recognition
of
and object (worshipped) a
by
23.
subject
those persons
such
who
who have
laid
it
fa felt,
are given to the worship of a personal
God,
by the religious teachers of Gour [Bengal]
asserted
is
certain dread
down
in their worksi,
Another name fot the above variety of meditation 'untouchable Yoga.' Because the follo-wers of personal 24.
is
worship can never acquire enjoined there
when
is
for
no cause
left
practice,
its
it,
hence
for fear yet like
alone,
in
spite
of
the
hardships
it is
untouchable and though
little
children evincing dread
without any substantial ground for
it,
these
.
PJVNCHADASI.
21
devotees are unreasonably aSected by imaginary dread, when actually
there
none whatever
is
in
it,
from the 'untouchable
Yoga.'
The
25.
venerable
who
of controversialists their
arguments
subject and essentially
— as
reason and
discard
the
for
Supreme
existent
(Madhyamic Buddhists,)
totally ignorant
object,
upon such
looks
Sankaracharya
followers of personal worship,
set
without
meditation
of
cognition
—a
anology from
of the
unthinkable,
[They are unacquainted
Self.
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]
They [such Buddhists]
26.
from
discard the Sruii either
Ignorance, or from want of comprehension, and drawing their inferences from
and
cause
possible
atheism and deny the existence of
(Now
27. critically
Oh
the
ye Buddhists
I
doctrine of
atheistic
examined
in !
way
the
you
effect,
they promulgate
Self. '
non-being'
assert there
was
is
being
and and answers.}
of queries '
non-being' before
world was ushered into existence. 'What do ye
the objective
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
You
28. is
dark
the
;
sun
know
of contradiction.
cannot ascribe darkness to the sun or say he
io say is
is full
the
so will be illogical and untenable, because very
opposite
of darkness
— light—
^this
you
and darkness cannot by any means be looked upon as one or same substance, how can you possibly look upon as one and the'sam^ substance what is implied surely,
and as
light
by the contradictoiy epithets
and 'non-berng'
'was'
expression "there was non-being in the beginning" 29.
The
Vedarita teaches
the
doctrine
in
your
?
that the elements
ether and the rest, potentially existed in the Farabrahma, and their separate designation
and form
are
simply the result of
— PANCHADASl.
22 Illusion,
tent
its
through the same Maya, then your 'non-being'
Self,
30.
If
you
imaginary, for in
It,
such attribution
is
something
may you
say, that like
live
long for
is
it.
your 'non-being' our attribution
Parabrahma
is
we do not admit name and form and
if
name and form
«>n
'non-
existing potentially in the essentially exis-
transformed into Self and
of
signification to your
yoa attach a similar
if
being' and fancy
the essentially existent
to
due to
Illusion, then that Illusion
must
rest
an Illusion means a mistake for some-
(real), for
thing real, [as in the familiar example of a snake
a rope]
in
and without some reality resting in the back-ground no error arise. Hence, how can it be possible for your 'non-being'
can
to convey a similar attribution to that of If
31.
you contend
that
name and
form.
our Vedantic expression
beginning 'there was existence'
is
alike faulty,
the
in
inasmuch as
words 'was' and 'exisis twice implied by the two when they are considered separate, and tautological when otherwise, and therefore though "There was nothing" is
existence tence'
alike faulty,
it
is
for repetition of a 32.
As doing
passable.
word
No, ye Buddhists
sanctioned by usage
is
!
do not say
a word, holding the ascertained,
right, telling
&c.
These words have familiarised repetition
The
Srult has likewise adopted the same practice in
of instruction
when
so,
:
to
all
pupils.
its
mode
says, 'Before the evolution of the universe
it
there was existence.'
The
33.
past tense in the above passage
is
used fo instruct
a pupil, accustomed to connect a thing with notions
That
is
to
say,
in
time as a separate entity tuated to their
time,
is
absent, yet as the pupils are
the past taanse
Hence
comprehension.
is
the secondless Reality
In
time.
common
habi-
purposely introduced to help
the expression
cannot lead to
way
militating against
the inference of a second thing, in any
34-
of
considering the secondless Reality, though
—the Parabrahma.
practice, with the objective
world before
you, whatever questions or inferences you gather are possible,
— PANCHAbASl,
23'
so with What relates to non-dual
spirituality. That is ity 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,
tiot
say,
no such question or inference subject,
then,
for
shape or
that
with the object, that
it is
one
i'mpartite
and
dition (non-dual) questions,
analysis
cause an interruption of the
words, become so modified' and blended
other
ins
will
knowledge has assumed the impartite
ont of the question,
are
whole.
In such a
knowledge which
the
for
con'-
argument and'
answers,
enables the individual to cover an object for the purpose of
become
framing a question, or deciding an answer for
it,
reduced to one and cannot master any thing
else, besides
has
it
has become.akeady one with the impartite Parabrahma.
To
35.
Smriti
— because
word or by the mind
—
for
it
come
inert, vast
or
menexistence there was
text is cited as authority
tioned, "Before the world had
one, quite,
Monad
exclude duality from the spiritual
Essence, the
into
— so as not
wherein
is
be grasped by
to
—unspeakable and unthinkable, nameless,
impossible to portray an accurate description,
is
indescribable because the eyes and the other organs cannot
hold of
take
essentially
It,^
— something— the
existent.
It
is
not
antitype for
fire,
material objects, nor are they discovered by
darkness,* as
it
enshrouds,
covered, all-pervading,
[Now
nothing^ for
and equally
riothing,
Neither
it.
is
it
and
is
it
naturally un-
everywhere."
present
the controversy between a Buddhist
reference to the
of
does not discover
it
Nonidualist
inferences of their sacred writings
is
iri-
being
given; 'you, refer to a Buddhist aiW' 'we,' non-dualist]. 36.
come
If
you
ask,
into existence,
it
since the earjih is
and
very natural to
its
contents have
a time
when they did not
exist,
for
created
equally subject to
But
all
objects
are
how do we comprehend
yes
ether
aU
conclude there was not even the atoms,,
also
destructiom
was then
want-
PANCHADASI.
24 tag,
existences
in
?
37.
Oh
that
period of the
Buddhists
ye
your conception of
If
I
history of the universe
do you misapprehend condition,
TENCE. The dition '
there
present
nothing' and our
why
extreme— negative and
They simply
positive
your negative was present,
ONE
In
poles.
EXIS-
for that prior con-
m
both the premises,
in
existence.'
'
existed
same
difficulty,
natural,
very
is
nothing' it
say, that in that very
any
was only present the
inference
equally
is
when we
us,
when
'
then
not, implies neither contradiction nor
prior
of admitting twain
avoid falling into the dilemma
to
your
the
same way
as
every
pre-existed
our positive
the
indicate
condition. If
38.
the
globe
visibility
you say ether in
it
the
not an
is
is
see
it
and both of them cannot
you are forced
may then
without light or
exist
to admit.
Besides,
— according
is
the
out of it,
this
to your view,
not a really visible body. If
39.
argument, we
how do you
consequently you never see th^ ether without
universe,
is
outside
atmosphere, so that as regards
In the absence of that light or darkness ether
?
never visible,
ether
its
inconclusive
enquire of you, when and
darkness
visible as a separate entity
shape of
you say
tially
existent
same
difficulty
that according to the Vedanta, the essen-
Parabrahma
is
crops up, which
paragraph with regard
tcf
ditions
equal,
are therefore
the state of -unconscious
subject and object,
also invisible, so here again the is
pointed out in the preceding
and* the conquery we reply that in
the visibility of ether, to such a
meditation
we do conceive
the
without recognition of
Brahma
as a (positive)
and have no kno^*ledge of non-existence, which by argument and analysis we ^o away with.
existence
40.
If
you
say,
during such meditation, existence
is
not
conceivable, for the separate function of the internal organ at
for
abeyance, and
it
discovering the
cannot cover the Brahma.
Brahma
the
Our
reply
presence of Boodhi
is
is is,
not
PANdHAbASi.
25 ^
Fdr,
"needed.
aid
•'extraneous
of
It
self-iUuminated and
is
bemg
for
Though
discovered.
^t^o^A/" (spiritual intelligence) yet
and not an unreal
Therefore
41,
not to be put by, a
nothing.'
mind has been
the
after
'
Subjective modifications of determination
and has attained
indecision
'or]
'consciousness
is
not a subject
duly reflected in the
it is
'consciousness, as a witness, a presence 'leal existence,
no other
requires
and
treed from
[error,
tranquility, as
its
associated
manifested in the form of a simple presence,
or witness, doing nothing,
when
'that prior condition
it
biit in
a condition of passivity, so
existed before the
objective world
sprung into existence through Matter (Maya)
'had
its
mistake,
'conceivable and
any
implies neither
is
easily
nor contra-
difficulty
diction. •
The
42.
inherent force residing
4s essentially existent, and which
Maya.
•called
of 'in
its
As
the
Parabrahma which
the
iri
cannot be differentiated
consuming flame
force, so the potentiality of the universal
the
Supreme
Self
plainly
is
is
of fire imparts an idea
force resident
seen in the (creative works)
'objective material world. .43.
(Now
brahma or 'fire
this
Maya cannot be
as something distinct).
cannot be said to be
fire,
Supreme Brahma (Maya)
is
said to
be one with Para-
As
consuming force of
so the not the
'unreasonSble, for, you cannot say "I the inherent universal force
again
if
you admit
separate existence
is
the
inherent force of the
sartie
as a separate entity.
?
[It
thus
It,
to say so
is
owii force," hence
not the substance
it
will
with
^m my
Can
itself.
Then
yoii describe
its
be evident that Maya and
which a Madhyamik^ Buddhist seeks to identify matter and I'arabrahma, are two. inseparably blended; we
'Force
all
with
know
entity,
yet
force to
cannot
say that
hence the contention ,0f
exist without it
in the
is
the
matter as
same
separate
a
as matter
is
absurd,
paragraph just asks an opponent
the Vedantic School to describe force as a
separate
entity;
PANCHADASI.
26 But
—
may be urged that Parabrahma is forcej andj therefoftf same force either in a separate or analogous
it
to introduce the
form
is
no
mind
the '
For what
less absurd.
force Jilus force
is
comprehend
to
fails
such ambiguity will remain, Undifferentiated condition,
between matter and
its
all is spirit
But no
we introduce matter
— a condition
finis,
always so, hencS
the drift of the text.
if
inherent force
Subtlety of superetherial
is
under such circumstances
;
so to speak, in which matter losing
able as such, but
force,
is
equally force
in
is nil,
boundary
the
its
line
grossness, assumes
its
when no matter
or force
in
which the difference
the!
distinguish-
is
and such an inference
;
is
derived from nature, for the boundary line between the mineral
and is
and between the
vegetable,
so
gradually
and the animal creation
latter
bevelled at the edges, that each passeses into
the other by way of _ transition.
For a long
scale
resemble each other.
If
between
much do
such a view be ac^pted, and
the one advocated by Kapila difference
last link in
animal series or a vegetable, so
of the
Science was
time.
undecided whether a certain vegetable was the
Prakriti
—
purposes, but for syllogistic ends we
The
makes
Maya
it
sword which cuts both ways, from under his feet and
and
it is
matter.
point whence
we
the meaning
absurd.
is
started,*!?, g.,
And
this
objective
It.
Now
the
is
not
the
same
Otherwise
or matter existed potenof volition
world with the self-made
such a doctrine
to
matter and force.
Maya
cannot be
it
we come
that
Parabrahma and by an act
the
God made
So
Now,
elsewhere described
as the chief factor of the universe, consequently
the
ad-
antagonist,
his
of the assailant really invincible.
described as a force
anything less than
tially in
practical
takes the ground
the position is
all
may go on dabbling
Vedantist here presents to
(a Buddhist) the sharp point of a
inasmuch as
it is
—
Mula Prakriti then the and Purush pn which many have; in his
stumbled from ignorance, no longer subsists for
infinitum.
the
they
Maya
was created
residing within
open to the crticism
that
world out of nothing, for nothing can create
PANCHADASI.
On
nothing.
the
hand He* created
other
which resided within him. a pure
is
which
If
how can
spirit
antagonistic to It
is
convertible terms, and
it
have any connection with matter
It
?
We
seen that force cannot exist
hence wherever there emphatically laid
and
ed the universe going
change
Parabrahma.
in
the
in
or creat-
through
it,
or
force
its
Without such changes being wrought upon
it
and
its
universe,
the
must
existed
order of sequence, by under-
upon
its spirit
or force, the universe
system could never have sprung up
stellar
there
force,
is
down that Maya Maya which evolved
a natural
impressed
through the agency of
of
this
it is
and force are
reply, that spirit
we have
without matter,
the Parabrahma,
out of matter
it
be asked, since the Parabrahraa
matter be.
It is
2/
;
change
change every where and
in every
is
the
law
moment
is
grand centre around which are deposited the nidus of
future
their
plan'ets,
series
be a time when such
upon
may be
;
to
nor fill
or
down
laid
will
buman race the From close inhabit it. itself
be the case; though in
that this world
our
is
ally establish
is
first
matter) then matter arid
and
if
is
if
the
such its
Maya,
each other which must end in works.
one force, and we are told by Science
centripetal
of
and gravitation
Aryan
» Parabrahma
(or out of
Such then
each other, because we find Para-
several forces attraction, repulsion, gravitation
Tama
Parabrahma Parabrahma
force must by natural laws induce
We use purposely
the role.
brahma
its
been called
reasoning this must natur-
cannot exist as a separate entity without
in
not the> first of the that has
as an axiomatic truth, for
is eternal arid essentially existent,
changes
In this way
was a time when the world was non-existent, nor
will there ever it
and the gradual, slow but
of the present existing ones.
sure dissolution there never
truth
sattelites etc.,
that there are
;—centrifugal,
— synonymous with Satwa,
Raja and
writers.]
is
always neuter, we have purposely made use of
the masculine gender to indicate the creative act, prominently.
PANCHADASfc
28
it
you say the nomenclature
If
44-.
four
nothing' then you
'
(in the
was said
yourself,
siraifet
tlof
inasmuch
as;
is
27th para.) to be a product of Maya, thus
Maya
then you are to regard '
Maya
of
contradict
existence,' and, distinct
as something else then (Saf)<
from {Asat)
•
*able
as Prakriti or matter, therefore
Now
45.
Maya
for the proofs of such an assertion
was neither present (Asat,) 'nothing' nor
Maya
but only
force of the
Supreme
but deriving
its
the Sruti-
is
'being' as a separate
(an indication of darkness) the Self, having
tangibility
no independent
inherent existence-
from the Parabrabma.
But such a consideration does not necessarily reduce'
46. Jhe;
is the.-
matter.)
is
" Prior to the world's springing into existence, there
quoted.
entity,
no-
'
— indescrib-
reminding the reader of Ignorance which
(virtually
:
same
or
non-existence'
thing,' a condition that cannot be described, hence
Parabrabma
For the separate
to the condition of a second,.
of a substan;C9
force outside
of a
existence
is
nowhere
re-
cognised. If
47. vitality is
it
be alleged, since with the decrease of strength,
reduced and with
its
increase
prolonged,
life is
have an instance of the separate existence of force,
down
that strength or force
life.
It is
is
concerned.
existence from the body. if it
this
Hence
war, and other
has no separate,
a similar
strength
is
rest,
we may
as well
attribute
or
war,
and the
train
of
the*-cause of, attribute to.
existence.
But,;
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,
them
it
Now, following
be. assertecf that since
we
laid
for the prolongation of^
Supreme Brahma a second
cultivation,
the
no cause
the cause of inducing cultivation,
acts in which labour
argument
is
it is
is
therefore,
absurd, (and a duality of existence
48.
brabma,
The
aforesaid force (Maya)
is
is
to
not diffused in
but, pervades only a part, in the
admit
not less so).
Para-
same way as every
— —
'
PANCHADASI. sort
29
cannot be profitably turned into a jar or other
of earth
earthen thing, but can moist earth only. 49."
To
Farmatma
this
purpose the Sruii
engrossed
is
ing three-fourth
is
eternal, pure,
and
Arjuna
self, manifested."
attributed to the Para-
is
in the Sruii.
Referring to this subject, Krishna
50.
portion of 'the
elements, the remain-
free,
In this way, the function of Maya
brahma
"One
says,
the whole
in
"With a
says,
portion
small
51.
its
reipaining portion
is
Parabrahma
is
"
The Parabrahma by a
body pervades the whole universe, the pure and free."
eternal,
not wholly enshrouded
in
Book JV. Chapter IV. Sutra But
52.
body
it is
This
ing wise
:
— The
in
Shariraka
say
that a portion
of Its
change, while the other
subject to
not, implies a contradiction.
The
change, but rests
79.
formless, hence to
covered, and
is
"
^Sruti.
an tfncover^d, unchanged and unaffected condition. Sutra,
pervade
I
last stanza.)
and Shariraka Sutras
texts
equally corroborative of the above.
small portion of
body,
(mde Gita, Chapter X.
and occupy There are other Sruti
the universe
it
discourse with
in his
of the
cleared
is
in->the
is
follow-
purpose of
Sruti attributes form, for the
explanation to a pupil. 53.
That inherent force Maya, abiding
Induces a change which creative,
but
strictly
ends
finally
speaking,
as by a blending of the
in the
— evolutional,
primitive
Parabrahma
works usually called
in
in the
same way
colors a beautiful effect
is
produced. 54.
Maya
is
Now
the
ether,
which
first is
product of the change induced
And
void.
as this
product of Maya, which again
tive
brahma,
its
manifestibility
is
ether
its
by
a derivathe Para-
a force of
a manifestibility of
is
is
cause
—the
Self.
55.
Hence though
ether has two attributes, 56.
Self
is
viz.,
essentially existent,
its
product
existence and void.
In other words, ether has the attribute of sound which
PANCHADASI.
30 absent in
is
•one
whereas
attribute,
ziiz.,
Parahrahma, therefore the
the
derivative
Its
sound and existence.
That Maya which produces
57.
ether, after establishing
the identity of ether with Self seeks further
product and transmitting that property to say. Self
The
non-eternal,
to the product, that is
essentially existent, therefore
is
endowed,
also similarly 58.
draw opposite
to
by attributing the property of the cause to the
inferences,
is
has onJy
latter
product ether has two,
fact
for
ether
is,
conclude ether
to
a product of (Maya) Illusion.
owes
and
existence to Self,
its
men who hold ether Maya naturally If^ds to
of the Tarkikas or other ordinary eternal,
due
is
59.
is
it
a created product; hencf the assumption
is
it
is
to Illusion.
It is universally
For,
to
be
error.
admitted that proofs esu.blish the real
nature of thing, while error has a contrary effect. 60.
Now
fore pause 61.
ether
this
different light,
and
and the
rest
whether
refiect
it
is
upon
are lookfcd
cleared by the analysis of the
till
Sru/t,
in
a,
there-
eternal or not.
Ether and the Supreme Sat (Being) are distinct from
each other, for
— etymologically
their signification is different,
moreover the consequence of the action Qf ether on air is the presence of sound which determines or establishes that air
and not 62.
ether.
For
He
pervading, hence Self
is all
which
ef ether
an action or
is
is
the
thus
attribute,
receptacle
considered
nothing remains of ether to claim a separate identity. 63.
you regard elher as naturally
If
from (Sat)
different '
non.being' (Asat).
'
being', yet
for
what
it is
is
If
not
not
maintain the one
'
'being,'
'
in
other
void, then
it^ is
words you admit
you say though ether
is
different
quite it
as
from
non-being,' then you contradict yourself,
being' must be 'non-being'
and you cannot and discard the other with any show of
reason. 64. it
If
you argue, since the ether
cannot be non-existent, for in that case
is
plainly discernible,
it
would have been
PANCHADASI. We
invisible,
make
to
'
reply that
This we
an object
nothing' appear as something like
a dream,
in
the very nature of Illusion (Maya)^
is
it
31
which
non-existent, yet
is
seeti
plainly discernible.
call unreal.
65.
In two co-existing objects no difference can be per-
ceived.
Therefore the difference between the words ethef
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 tliey can be distinguished will enable a differentiation of ether and existence. 66.
you are not convinced about the mutual
(If
ence of the two even
understanding
after
differ-
the subject
it,
is
further explained by the following questions and their replies.) If
you say
and
you understand the difference between ether
that
you cannot
'being,'' but
firmly believe
it,
then state your
reasons for disbelief. 67.
doubt,
if
Shaslras,
your attention and be
to proofs adduced
in
the
o
After the existing difference of ether and 'being' has
been firmly established
is
fix
and weigh the arguments based on tyialogy and
proofs and analogy,
nor
cause,
its
have recourse
reason. 68.
be
If carelessness
earnest,
in the
ether
mind by
fixed attention, Shastra
no longer mistaken
is
for Reality,
connected with the perquistes of ether and
Reality
mistaken with unreality. 69.
and
He
Prajna always looks upon ether as non-eternal;
'f'he
(Sat) 'being,' is
— devoid
eternal, pure
70. of ether
The
and
'being'
is
holding opposite beliefs desire,
they
free.
'liberated in
and
are
of the attributes of ether; (e.g.,)
;
with
life'
the aforesaid
conception
astonished to find ignorant persons
bent
in woildly pursuits
and
full of
devoid of self-knowledge, hence believe the
reality of ether.
71.
Thus
Reality of the
after
establishing
Parabrahma,
if
the
the
same
unreality line
of
of ether
and
argument be
— '
PANdHADASt.
33 'carried
found
four
the
to
other
b^
tt will
elertientSj
from them.
Though
72. of ether,
with
—there
and
'beittg'
no
is
air
— the resulting product and
of cause
relation
eflect, yet front
mutual connection, their identity can possible be estab-
their
hence to consider Sat from
lished, is
reference
in
different
The
being established.
closely
situated
Maya, which again
to
and ether to
ether,
stands more or less
comes immediately effect)
after,
to say, each preceding
is
and
for
upon
effect,
its
between them,
and
by a consideration of the properties of four
naturally
properties
Maya and :—
ether
— attraction
And
of identity
made
Now
airi
moisture,
"of
out
air
has
touchj
the respective properties of Satj
also discernible in air (in the following
are
r
The
74.
:
one
which
'being' as identical.
can only be
their existing difference
motion, and velocity.
is
such relation (of cause and air
In this way, after ascertaining the relation
73.
Vv'ise)
Parabrahma
similarly placed to
is
the relation of cause to
in
possible to look
is
it
that
air,
mutual relationship
air their
essentially existent
existence of air
due
is
tence be separated from
it,
ence which
Maya
is
a product of
then ;
t'o'
it
and
and
Sat,
is
such exis»
if
reduced to imperman-
sound
its
is
the
result
of ether.
In
75.
62nd verse
the
naturally present in air
but
it
now
is
said
distinguished in 76.
the
[It is
that
air, this
thus
sound, an
established
sound, the property of ether
If
from
its
thinlc
it
distinct
a force and there
is
is
in
air
discernible in
;
it
was
saidj
and nowi
air,
hence they
other.
difference
impermanent and a product to
effect of ether, is easily
In the 6»nd verse
cleared].
do not contradict each
is
ether^
implies a contradiction.
void of ether cannot be
77.
has been' asserted that Sat
it
and the other elements, and not
from- Sat of Illusion,
you admit
What
air
from Maya since the indescribable Maya existing difference
as
prevents you
between force and
is'
air ?
i?AKi'CHAbAsr.
Because,
^8. ilction
Can you
Illusion.
Maya which
expressed •
ils
only an unreality or
is
say both in the inexpressed and expressed
and action
forfiis^-foi-ce
present
undefinable force Or
that
not due to
is
33
— the
same
unreality
equally
is
?
In the consideration of the Real and unreal
79.
hecessary to establish their difference, but there entering into the individual
ncluded
it is
no need of
is
difference, existing in all things
in the unreal. If itotn
80.
air
the
dUe
of existence
reality
the
to
Supreme Brahma be separated^ the remaining portion which is material will be found to be unreal and impermanent, tlence you must cease to regard
A
fit.
similar
pfoduct of
it
reduce
will
but less pervasive than
aitr
and knowing.
as eternal
consideration
to
it,
firej
which
is
a
impermanence the
elements are said to cover the universe (Brahma's egg)
five
more or
one over the other.
less,
In
8i.
one-tenth of
air,
in the other elements
Now
83.
determined.
the nature
The
it is
fire
spoken of
is
a similar tenth portion
;
in the
PWrans.
, of fire
and impermanence
individual property of fire
is
is
being
manifestibililyi
While existence, impermanence, sound and warmth proceed
from
its
84.
cause; Sat and Maya, ethetj and
properties,
if
with
fire
be separateid from 85.
its
Sat,
The same
it
air,
have the aforesaid
is
reduced
to
fmpermanence.
consideration will reduce water to
bianence, which forms less than a tenth part of 86.
are its
:
The
five
properties
of water
individual property Sat, water
87.
And
is
is taste.
derived from
its
3
its
cause
form while
by discriminating them
also reduced to impermanence.
in water, less than one-tenth of
earth, which being subjected tablish
Nqw
irtipbr-
fire.
— existence, impermanencej souifdj touch and
from
foul:
individual property of manifestibility
difference from Satj
to
its
proportion
is
a similar analysis will es<
(e. 1^.,)
impermanence-.
.
PANCHADASr.
34
In earth, impermaennce, sound, touch, form,
88.
o
derived from
are
while
cause,
its
smell, hence differentiating
its
and
t&ste
individual property i*
them from Sat
reduce
will
it
to
impermanence. If
89.
from
earth,
tenth
part,
present
essentially
the
with
differentiated
reduced to impermanence, and
is
rt
be
Reality
existent
included
its
Brahmanda,
less than a
contrived to be
is
fn earth.
In the Brahma's egg are included the fonrteen abodes
90.
Vur and
the rest with their adequate inhabitants.
The
.91.
several species of being inhabiting the
abodes included
Brahma's egg possessed of
in
different
five sorts oi
bodies (viviparous, oviparous, parasrtic, and earthy) elementary in
when
composition,
impermanence, any way
from
Sat, are
reduced to
which cannot in
tangibiyityy
affect the secondless Reality.
After
92.
differentiated
in spite of their
having ascertained the unreal nature bodies and Maya, nothing
ments, elementary
of. ele-
will create
any
disturbance as to the non-dual conception of Sat.
Even
93.
the elements and ejementary bodies- have
after
been ascertained
be unreal, the wise do not discontinue!
to
unreal, because by their tangit>ility they
using them, though
are capable of being used.
Let
94.
troversialists
Sankhya, Kanad, the Buddhists and other conuse their specific arguments to support the
of the objective world, for
we
%e
do not
strive
realit3r-
disappWnt them,
to
are one with thera so far as calling into requisition
service of all useful objects, what
we want
is
to
the
determine the
reality of spiritual existence.
95.
no
We
suffer
no
inj'fery
from them
if
they fearlessly shew-
respect to the Sruii proofs explanatory of the secondless
Reality,
from
we
5>-«/?,
in
the
same way, having framed our
experience and analogy, as to
the.
conception(,
unreal
nature
of every thing else the besides Alm'a, disregard their duality.
96.
To show
such disregard of duality :
is
not unnecessary
PANCHADASIi,
more
tor us, because: the
it
becomes
more
firm, the
He
to a.just appreciation of non-duality.
who by an
35 will it lead ,
'liberated in life'
is
know-
utter disregard of duality has confirmed his
ledge of non-duality.
Such a disregard
97.
of duality
and
non-duality does not lead to deliverance in the
individual
is
As
to Arjuna, "
never re-born.
only, but helps
emancipation (from consecutive-re-
attain
or re-birth).
incarnation
Krishna says life
to
firm conception of life
the Gita (Chap.
in
V. 27.)
2,
Such a wise individual delivered
in
In the end he attains to that ineffable
Brahma known as Nirvana!' "In the. end" is thus explained:
bliss in the
98.
practice .the
ordinary
scondless Reality and unreality are equally re-
[That
garded.
— In
is
to say though all material objects
are non-
because, impermanent, yet they are required for use, and
real
are-capable of being used, for they are tangible and taken
cognition of by our senses
thrown away for
them
to
seen, etc.,
;
hence
reality,
in daily
therefore
unreality,
a condition of
handled, or reality,
their
for
what
both are alike dealt with].
99.
Or,
theosophiSl 100.
false
is its
common
real, that
of the
vital
acceptance.
no more confounds non-di»lity with
No
matter whatever
cannot be
un-
reality or
But when with discriminat-
means the separation
it
body, and this
their use brings
is
hence independent of
ing eyes the unreal are separated from the by the phrase " In the end."
the
use they are not
may be
his
meant
is
air
Even
from
then, a
duality.
condition in his
dying moments, whether with or without any disease, retaining consciousness and suffering the perfectly
agonies of
death,
or
unconscious, nothing can disturb the firm concep-
which an individual liberated
tion of non-duality
lOi. .Even
if
in life has.
unconscious when dying, his knowledgi^ of
non.duality does not forsake him, and as in the case of an
ordinary
individual
when dreaming may appear
ing, his acquired learning
or dreamlessly slumber? to
him
as
if
forgotten,
PANCHADASI.
gS
J
but no sooner be awakes he finds said instance, a theosophist's
not leave him
when he
it
all right,
so in the afore^
knowledge of non-duality does
parts with the body.
Contradicting proofs must he stronger than supr
102;.
porting proofs, before an established fact, can be proved to
be
false,
hence nou- duality based on Vedantic proofs,
disturbed " in the end," because stronger proofs than
not exist, therefore contradiction
Thus
^03^.
pounds
man
to
is
the
re-birth
no more
is
Vedmta
esc-
elements must inevitably lead a
to ineffable bliss in the Brahma.*
destroyed there
never
impossible.
the self-evident truths which the
differentiate
is
them do
[For ignorance being
materiality left to subject
him
to
and he merges in the Brahma ta be in a condition of
joy].
— —r—
-3S
!
=T
•t
oiits
.
'
According to the of
?rahma
^ jpy
is
no increase to
be jpy."
moksha,, and
I>'gia«te-/iflw6/(iwa, is
"•The joy which
ad'-,
Brahma as the Veda says, >• He knew The acquisition of Brahma whose essence
it is
;
also the cessation of sorrow.
SECTION
On In the TaUirya happiness
ITpanishad
Supreme Brahma has reference
the
now being
sacs are
five
'cell*
vital,
J.
atlf
— th&
Here the word 'cell*' and as their consi-
in the
and
is
is
is
it
of
now being
the foodfol sac, inside of
it
the mental, enclosing the cognito
internal
the blissful sac, that
is
it
the foodful sac and
the foodful sac, because
it is
isc
it
depends
its
birth
and
after
upon
eternal,
death
it
sem^
called
is
and blood
and derived from
of,
entirely
But the body cannot be called
non-id'entity with the
physical body
formed from
which are an altergd condition
and because
its
The gross
being declared.]
prior to
correct signification
aforesaid paragraph
it.
[Now is
decl
arrive at a
to
within which
tional within,
meant by
Atma
Reality
sacs or sheaths,
five
defined :-^The physical body is
secondless
situated in a cell.
^is
the
With a view
word
the
—
tO'
the
wise enjoy
the
said,
is
it
that
enables an individual to a right appreciation of the
deration
Alma, the 2.
the Jive sacs or sheaths.
knowing
by
HI.
food, for
or
food,,
growth.
its
indestructible,
hence
is wanting,
it
as.
does,
not resemible Self. 4.
If
you say
tha>t
a derivative product
death, aifS though non-eternal there
body was
law of Kcarma
it
non-existent, fulfilling
is
and its
is
sujbject
to
no harm in considering
(The reply
the gross body same with Self. birth the
iS
is.)r- Prior
to
therefore simply from the
present phase of existence,
the future birth will also be a proddfct of acci|||iulated actions*
* There are three kirids o£ worfca (sanchita) (^rafaii^a), f ructescent,
and
(firiyamatia) current.
accumulated '
,,
Accumulated'
are the works of previous re-births which have not yetcommencedi to bear fruit ' fructescent' have began to bear fruit, and 'current' ;
are those which
will
bear
fruit
in
a future
life.
The
Ved.anta,
PANCHADASI.
38 ia the present life,
to
which
not enjoying
it is
now but
a future re-incarnation,^his
wait for
will
have
being simply a
life
scene for the fruition of past actions. 5.
The
five
and induce the designated
airs
vital
It is not-Self, for
the life-sac.
The mistaken
6.
-which strengthen the gross body,
organs to perform their functions
several
of
attribution
physical body and to worldly goods,
This one
mind. because
is
it
called
is
the
is
'
'
mine' to the;
to the influence sac.
It
several passions which
which
the
in
is
or
\Bopdhi)
of intelligence
reflection
waking condition occupies every part of
body and merges slumber,
.
.
The shadow in
the-
ignorance in the condition of dreamless
called the cognition^lsac.
But. as
subject to
it is.
the laws of birth and death, hence non-eternal,
it is
not-self.
Manas and Boodhi (The animal and human
8.
of,
not-self,
is
induce change. 7.
is
insentient.
and
I'
due
mental
worked upon by the
it is
:
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 cognitional,
as the external agent,
is
and manas,.
the indication of the mental sheathsi
respectively.
When
9.
during the fruition of meritorious and virtuous,
deeds the internal function of Boodhi telligence
and
bliss, and*after
function blends tion of matter)
Because
10. self.
in
it is it
Besides ^If
of reflected is
in-
dver, that
Prakriti (un-differentiated cosmic condi.^
is liable is
to immediate, destruction,
nof a
reflected
and
one's
identity
shadow but
it is
not-
is light,
bliss.
believes in the destruction of the first
Brahma and
full
denomiiiated the blissful sac.
eternal, infinite, intelligence
of
\%
such enjoyment
and
with
It.
last
through knowledge
The
fructescent can be
only exhausted by actual enjoyment of their fruits during tha present
life.
PANCHADASf. 11.
If
ful sac'
be
it
39
from the gross body, to the
said, that
every one of them
is
impossible to regard. any thing else as
is
be conceived 12.
in that
way.
and nothing beyond them can
conceivable
determined
as
body
It
13.
Why
etc.
is
That
.?
is
therefore
through which you conceive
Self.
Self
present
is
then not cognizable
lie
;
way
and
is infinite,
for that if it
which cannot be demarcated
its
As regards dualism
infinite.
would be
there
:
Therefore Brahma or Self
From
is
not known, not because
As
14.
mixed with
if
sweetness,
will
any
in
knower)
its
Brahma were conscious
is
relation ther«
would be is
dualism.
knowledge, as an abstract.]
it
and objects
does not
of cog-
exist.
substance
sugar imparts sweetness to a it,
it
object and cognition, hence
the absence of the cognitive subject
it rs
(a
objects" of consciousness, thus there
a relation,* and wherever there
tion
of subject
besides
infinity,
were a knowing subject
knowledge would be limited by not
Intelligence
is
[The introduction
be tnconvpatible with truth ^nd
create dualism
as eternal Intelligence,
Because, he
.?
and not the object of cognition. will
be
But what prevents you from identifying
self.
self with thnt eternal Intelligence
the
it
nothing can
Self, for
indeed true that the physical body and the rest
It is
are easily
'bliss*
not-self, can be admitted, but
when
but does not depend upon any thing else for
its
sweet-imparting-substance there
is
because such
none.
And
15.
ing
its
as from want of such another substance
sweetness to sugar,
from an absence
Atma though
of a
its
unperceivable,
eternal.
* Says the
own sweetness
subject and object is
yet evidently
is
impart-
self-evident,
so
of cognition, the
Intelligence
and
•
Mundukya Upanishad, " Brahma
is
neither inter-
nally nor externally cognitive, neither conscious nor unconscious."
Verse
7.
IfANCHADASIr.
^0 *
1
Self
[Ahd we have
6.
self-illumined
is
lie alone was tion,
;
5V2ift'
testimony also confirming;
before Ihe evolmion of
existing, Ih^ey
foUoW the
it]
:—
the *orldSi
all
train of his illumina-
and by him evety thing is illumined or discovered. that Intelligence which Cognises the phenomenal
17.
The
World cannot be cognised by any othet object. organs are powerless to cognise
it,
several
because they ate prone to
cover objects of cognition, and are incapable of holding th« cogniset himself. 18.
The
known
to the
is
from
different
unknown.
pfoofs art
Supreme
He
:—"All
Self>
objects
but no one can
of cognition
are
know Him.
He
known objects and is yet separate ftom the Supreme God> eternal and Intelli-
all
is
gence."
He who
19.
Understanding
knowledge that
itself)
to say,
is
fails to
conceive of the Supreme
difference
Its
is
human
merely a lump of clay in
impossible to
it is
Brahma
afteir
from known and unknown, as
make
shape»
so dull-headed a person,
understand (he proofs cited in the SAas-tras. 20. To say " I have no knowledge o{ the eternal Self" as unreasonable, as I have a tongue,"
similarly
He
is
it
and
is
is
shameful to say " I know not whether
cannot speaki
yet a tongueless individual
knowledge and not
to
know him
will
amount
to a perfect want of knowledge, a clear impossibility. 21.
Whatever objects you come to know
use, leaving the the things aside>
Brahma, and there
is
22.
the
it
upon
that
It.
Though such knowledge, without paragraph) as Parabrahma,
be called knowledge of 'five sacs' is
inordinary
knowledge as
can be termed knowledge of Brahma, for
not another thing resembling
aforesaid
of the
fix
of>
i\fz
Supreme
the objects (as
is
Self» yet
not unnecessary, because
irt
really entitled to
a
consideration
when
they are left
out by close thinking, the residue of knowledge as a witness ,
represents the is
Supreme
Self>
explained as follows i-^
that
is
never absent.
This
is
— PANCHADASI, Intelligence as indicated by the
23.
no misapprehension with regard one can be so misguided as tence, this
is
word
to contend that he
create •
to say
not in
is
no
exis^
?
or ejtistence never arises
unless one
hence the Sruti says " There
phantasy,
is
be his antagonist in
will
Such a misapprehension with regard
24.
Self can
to one's Self, that
And who
impossible.
such a contention
ity
4t
own existence." He, who contends that
is
personal-
to his
subject to a wild
is
who
not one person
disbelieves his 25. is
with
self,
Supreme
the
Self
is
and as that has already been pointed out he
ceptible, then
non-exis-
for his individual intelligence is identical
himself so,
tent,
to be imper-
forced to admit his existence and with
is
it,
Self.
The
26.
illumination
of Self
following queries and answers.
is
What
now determined by the the Atma like ? That
is
which cannot be determined as resembling what
neither this nor that,
is
'This'
37. 'that'
—
by
tion
sight,
to
refers
objects.
invisible
nor
objects visible to
But Self
is
hence
the
eyes,
and
not a subject of cogni-
he invisible, for
is*
this or that,
is Self.
He
is
eternal, self-
iilumJnated, knowledge,
Thus though unknowable. and
Therefore we
28.
he
Self is
determined to be eternal,
visible.
illumination ledge, and 29.
find,
though
self is
and the same arguments
visiffle,
is
moreover the Sruti indications of
;
infinity to
What
is
witness,
not liable to destruction
tructible,
30.
is
the Intelligence
Supreme
As
after
kno^n
is
know-
to Self.
called truth, hence
who
klone remains
as the eternal, indes-
Self.
the
•
dissolution
of visible
(space) alone remains, so what remains
6
truth,
Parabrahma are also applicable
after the dissolution of the objective world,
as a
imperceptible, yet
will establish his self-
objects,
ether
after the destruction of
PANCHADASI.
42 •ether [and the rest]
knowledge, and that knowledge
is
is
called
Self. If
31.
be
it
and therefore we cannot
objects,
of visible
nothing remains after the destmctfon
said,
[The answer
residue of destruction.
cated something which you say remains not
Hence our
difference
is
merely
unascertainable residuum, is
and
say
I
it
be
to
With
their
words, the unindicated, and the
after
destruction
he
destruction
The SruH
twain condition in
determinable as able portion
it
to
all
indestructible,
rs
and
and
is
therefore
eternal knowledge."
impermanent objects, one of which
the
34.
Supreme
residue
Self,
who
In this manner
is
"He
is.
is
left after
it.
Now
this residuary
iniinite",
impossible to
is
He
is
every
Thus
He
object,
it
as
Ver.
13
ante.)
because Self cannot be demarcated
He
is
present every where, hence
a boundary line as to bis locality
;
as
time Cannot affect him, and as he pervades
eternal,
then,
fix
eternal,
rmperishable.
established his truth,* while that of
by place, time or object. it
is
destruction, the other undetermin-
to
knowledge has already been determined {Vide 35.
thef
For even
has rn the aforesaid manner established a
all
liable
is
visible objects, "
portion of^destruction represents the undeterminable, infinite
of the
be nought,
object the Sru/t seeks to differentfate
called a residuum of destruction 33.
destruction.
Self*),
this
Witnessing Intelligence from after
that unindi-
is
after
alike admitted by both of us, (you say
world
32.
in
left
be
call Self to
is] Self
is
He
impossible to confine him in one thing.
by place, time or object.
is
unrestricted
is
not alone in saying Self to be infinite^
is infinite.
36.
The
Srutt
analogy alike establishes it,— for our conceptions of place.
for
* Truth
is
indestructible,
Brahma
is
secondless.
and
it is
one, therefore
it is
Brahmaj
;
PANCHADASI.
43
time and object are illusion,* they cannot limit him, hence.
He
is infinite.
shewn
has already been
It
37.
insentient material objects to Self
—
Neither can
Brahma, hence they are powerless
[Now
38.
being
The
from the
every object,
centred
in
and as
it
controls
If
that
them
all,
it
is
of
it.
and the individual are
Supreme
of the
force
consciousness
to distinguish
the associates of Iswara
forth.]
set
consciousness present in
from the
non-different
is
of the finite.
Iswara and Jiva for their
then again
illusory,
both of them
— unassociated con-
condition
the
to
he be limited by
are
associates
be reduced
will
attribution of
cannot be true, inasmuch
as in that case the infinite and eternal Self,
sciousness
the
that
'blissful
Brahma
is
sac' to the rest,
Lord
the associate of the
(Iswara.) 39.
were not to control the laws which
force
govern the universe, they
will
act against
one another and
reduce every thing into chaos and disorder.
This force of the Supreme Brahma (which
40.
consciousness,) it
exercise
to
hence
intelligent,
is
it
is
called Iswara
ciated
it
is
;
imd
find the
to say
is
same man
* "Because the sense
when
Intelligence
the
associateda with
designated _7wa.:
As
unasso-
illusion is
comAon and
and
light
colors
'five
of a
V 11.
to
life,
father
fire,
all
pain
all illusory
existence."— H. G. Atkinson,
p. 63.
to
necessary law with
and sounds are
the illusions, the cold in the hand, or in the ice, heat in scent in the nose, is tongue, the in taste foot, the in
throughout and yet essential
sacs'
in every-day
standing in the relation
all the senses,— external
The Phil. Inq. Vol.
Brahma
is
Iswara.
is
Intelligence
{already mentioned),
we
it
is
in order
Intelligence of
Supreme Brahma, and,when associated
called the
with the force Maya, 41.
that
eternal
is
not impossible for
sway which keeps the universe
that
combined as an associate with the it
is
in
'
PANCHADASI.
44
^is son and grandfather
fo his grandson, [so the
gence for a difference of associates
is
designated
one
Intelli-
Iswara and
yiva.
As
42.
man
is
when
in
the
absence of a son and grandson, the same
neither a father nor grandsire, so the
Supreme Brahma
Brahma, he
and
Intelligence.
Thus when by
tions about
after
the
is
the
sacs,'
'five
attains the
death
Maya and the 'five sacs' is when not associated, it is the
differently with
associated
designated Iswara and Jiva, and
43.
one Intelligence
help
of the aforesaid
considera-
an individual knows the Supreme
blissfulness
of the
subjected to no
more
Supreme Brahma, re-births
;
in other
words, for one engaged in contemplating the Brahma, with fixedness
He
is
of the
mind, there are no more births and deadis.
freed.
:o:-
SECTION.
IV.
Duality.
The
creatorship
Isw^ra and contrivance of the
of
dual {Jivd) will form the subject of
For
in
left
out by
that he 2.
Maya
may T^^
him
Shvetashvataro-panishadwMXii!vya.%,i!a'iX
ness associated with
Those who study was present
in
Iswara.
Now
5.
the world
Ether,
Rhika Veda, say the beginning.
;
air, fire,
create
that the
He
Supreme
determined
and no sooner did such determination all {lokas)
abodes followed.
water, earth, medicine, food,
and
subjects
all
and body
his determination,
" That with a view of occupying
He
Maya-associated
this
in
due order, have sprung from him, with
did
the force
undifferentiated
its
the
than the creation of
4.
in
the creator of all these worlds.
create
arise,
so,
three attributes) and Conscious-
its
it is
Self, Iswara,
to
have to be
henceforth disregard them.
cosmic condition, without
3.
will
be rendered apparent, the more
will
no other than Prakriti (Matter
is
indivi.
present consideration.
such a dual condition, the subjects that
is
Iswara
my
bodies numerous, Taitirya
worlds."
the
Upanishad. 6.
In the Ckhandcdagya Upanishad of the same Veda
•distinctly
One
the
water,
7.
was
Bstlstence alone
solemn vow, fire,
it is
stated, that prior to the evolution of the world, (Sat)
let
and various creatures sprang
In the
He
present.'^
there be a variety of worlds,
from
fire
do
and
at
his
a
wili
into existence.
Munduka Upanishad oi
said that as sparks
declared with
the Utharva
procelbd, so
Veda
it is
from the imperish-
able Iswara proceeded various creatujes sentient^ and objects insentient. S.
tioned,
In the that
in
Vajasaneya Brihadanyka Upanishad its
prior
but not perceptibly existent,
it is
men.
condition the earth was potentially at present
it
has assumed divers
— PANCHADASl.
46
in sentient and insentient visible objects, Cow, Ass, Horse, Sheep, Goat, Man, Manu,
name and form w?0:—Virat,
both
Birds, Ants, etc., both
The purport
9.
male and female. in the shape of
Supreme Iswara occupies gence is
SruH
foregoing
of the
texts
:
—The
animal bodies, and for his supporting respiration
all
He
designated yiva.
The Universal
10.
gate of active
dwelling
Intelligence, with the collective
and sensous organs, the the
constituting
intellect,
what
is
is
associate
of Iswara (Lord)
subjects
fascination
of
and misery,
alike
is
thus the creation
;
Iswara
is briefly
13.
In the
creation
the
yiva and
Self, the J'i'wa is life,
of the ^objective
and misery world* by
declared.
Saptanna Brahman mention
of various
duced seven
Maya
life.
forgetting
infatuation,
Intelligence for
infatuates
hurled headlong into the concerns of a worldly his portion
its in-
collect-
capable of creating the
force
its
;
to weal and woe during
From such
12.
these
all
Universal
that
yet subject to happiness
him
—
designated Jiva.
(Brahma)
universe as
together with
(individual)
yiva permeated with
11.
aggre-
mind and
five vital airs,
body,
Astral
Intelligence
reflex
ively constitute,
is
is
individual Intelli-
made
He
of the
has pro-
food by knowledge and works.
different kinds of
Of the above seven
is
objects by yiva.
manifest
one is intended' one for ordinary men* inhabiting the earth, two for Devas \\.
varieties of food,
(Superior beings), one for animals, and
lastly,
three for {Atma)
Self.
They 15.
are specified as follows
The
first
class
;
contains
* Hence the manifested world author has introduced of the one Eternal
it
grains; the second consists
is
an indication
of duality, the
simply to show further on, the true aspect
Intelligence
;
represent but two aspects of the
the
One
noumenal and phenomenal Existence.
PANCHADASI. of sacrifices
done
and monthly during
half monthly,
animals have milk
47 full
and Atvia has Mind, speech and
;
moon
;
respira*
lion for his portion.
As all of them are included in the world, naturally come within the category of Iswara's work, and they are known so too, but as by his knowledge and act Jiva have admitted them into use as food, they may be looked upon as i6.
they
his production.
Now
17.
this
all
world, and the seven varieties of food
(above mentioned) indicating yet virtually they are
known
and the admitted food bearing,
woman
it
it,
though identically the same,
Every object has a similar
of Jiva.
has two aspects though
begat
products of Iswara
separately as
by her father
naturally
for
is
one, as a
is
it
enjoyment of
the
her
husband. Iswara's force
18.
and
world,
— a function of
The
cause of creation.
enjoyable things
of all
Maya-^gave
determination or volition
his
of a
desire
—a
Jiva
for the
mental function
birth to the
regarded as the
is
—
is
enjoyment
regarded
'as
a means for their acquirement.
Though
19.
the
products of Iswara cannot be
creative
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
• intelligence
And
30.
ence
of ways,
according to individual taste and
or capacity of enjoying. as such
enjoyment
in the taste, inclination
is
though the object may be same, yet we
much
delighted with a jewel, another
having it
it,
while a third
is
owing
vajied,
and knowledge of an
is
find that
to a differ-
individual,
one
much vexed
perfectly indifferent whether
is
very
in
not
he gets
or not. 21.
different
Thus forms
indifference,
-knows no
in its
enjoyment, we find Jiva creating three
in the
but as
distinction.
jewels, {ig-,) pleasure,
created
by Iswara
it
is
annoyance and always one and
PANCHADASI.
48
As
22.
the
same woman f stands one she
several individuals, to
is virife,
to a third,
law, a sister-in-law
differently
related
to
daughter-in-
to another
mother to a fourth and so on
according to the knowledge of her several relations, though she
as created by Iswara
one, and
is
has no such distinc-
tions present in her.
you say
If
23. in the
in the
that
relationship of the female
above instance the difference is
merely established, and
form and
as that does not create a particular difference in her features,
We
24.
inapplicable.
is
it
reply, external objects
of
mind
;
are
of
elementary in composition
nally, they are
so that,
if
there be
no
;
two kinds
and
exter-
:
internally,
full
difference in her configura-
tion or flesh, yet the mental function determines her
relation-
ship as a wife, daughter-in-law, etc.
you say
If
25.
sovereignty the
that
in
the
conditions of error, dream,
and memory there
of the mind,
THfe answer
26.
is
:
— When
an external object
nected with the internal organ by means the rest,
is
in
a
walking no such mental function appears probable.
state of
in
possibility for
is
mental function overtaking an external object, but
it
fif
sight,
con-
is
hearing and
assumes the shape of that external object, hence
the waking state for an external object, to
become mental,
This has been particularly declared by the
admissible.
Vashykar, and Vartikkara. 27.
(Vashykar's
^
illustration
is
introduced
as
^
proof.)
in a crucible by heat assumes its shape, so organ assumes the modification of an external
"As copper melted the
internal
object which
means 28.
object
it
seeks to discover by taking possession of, by
of the senses."
"
Or
like
by assuming
discoverer of
all
^
the sun, its
whose rays
of light
objects, assumes the shape
possession, and thus helps the individual to 29.
discover
shape, the internal organ which of
what
know
it
an is
a
takes
it."
[The corroborating evidence of Vartikkara
is
now
F*ANCMAbASI. being
"
cited.]
When
reach of eye-sight*
4§j
an external object comes within ths
organ
function of the internal
the
etc.,
originated by the demonstrating intelligence of Boodhi,
possession of
and becomes converted
it,
sequently as an object externally
so internally 30. similar
is
takes
shape* con-
its
derived from the elements*
This can be admitted.
mind."
In this manner, the twain character of a pot and objects
and mental nally
full of
it is
into
is
They
established.
but to the individual {Jivd)
The
internal organ, therefore mental.*
cognised by
sight, while the
mental pot
all
both elementary
are
reference to Iswara's creation a pot
in
;
earthy,
*
it is
is
exter-
created in his
external earthy
pot
is
discovered by the
is
witnessing Intelligence of the intetnal organ. 31. all
By
methods of
the
.4«»a>'a and Vyetriekd^ '^t\xiQ'^
mental objects cause worldly enthrallment and lead the
We find here two different
*
internal, or elementary
sorts
External and
of creation.
and mental.
The
objective world
mentary, derived from the elements ether and the their,
cognition follows only by the
the senses are simply,
s
tion proceeds from that
But
exist.
this
organ
so quiclc
is
Then again some
mind assuming
is
ele-
while as
their shape,
speak, the channel by vvhich the func-
them and tMl and purposes they cease to that scardely have we any notion of the
they are thus covered, to
Steps involved in
rest,
to take possession of
all
intents
the process of a single act of consciousness. will
have
it,
that
ordinary cSurse of our every-day
life
it is
transient too, for in the
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 ciJiled the Kshanik Vadini.
They
look upon the whole thing, as a current of consciousness in
which the objects that are perceived follow in
a
river*
[as
a current
of
water
or as waves follow continually without aiiy break of
continuity.
f
'
Anvaya'
is
relation
of cause
discrimination of separate distinction!
7
aild
eifect.
'
Vyetrieka'
is
PANCHADASI.
50 »
consecutive
;
individualj to
re-births
:
— The
presence of soch
mental objects produces pleasure or pain
absence,
their
;
neither.
For instance,
32.
in the
dreaming
knowledge
state, all
absent, but the mental function
of
still
conti-
nues busy in covering mental objects and enthralls the
indivi-
external objects
is
and profound medita-
dual, while in dreamless slumber, trance, tion,
both external and mental objects are absent and the
mental function
is
abeyance, hence there
at
no
is
more
attachment.
When
33.
son residing
a father
informed of the demise of an absent
is
in a distant country,
by a
he
liar,
sure to give
is
vent to his grief in tears and crying.
Or
34.
absent son,
of his
a father continues to live
gladsome heart,^though such son mental function everywhere in
the
is
chief
is
happily with a
we therefore
dead,
may be
it
What
asked.]
necessity
establishing the existence of the objective world
function
is
necessity lies in this
:
discover,
is
it
that
essential
objects
must be
existence so as to lend their reflection to If
in
it
the
there for
?
— Inasmuch as
mental
the
must assume the shape of the object
function
is
when mental
the cause of an individual's attachment
The
36.
find
worldly attachment
cause of
all individuals.
^ut
35.
,
news about the death
as in the absence of certain
seeks tp
it
in a state of
internal
organ.
be affirmed that from previous conceptioils gathered
former births, the earth can be realised mentally without
the external
prime
cannot do away with
37. le-biith,
is
the proofs of
proofs of
its
If
existence
its
is
not a
even admitting such to be the case, you
because that which sity for
world, so that
objective
necessity,
its
exposition
as
altogether useless,
dependent on proofs stands its
existence, therefore in
existence the
phenomenal world
such mental world
l^e
is
the
in
neces-
tangible
not unreal.
the cause of the individual's
then the practipe of al^staining the
mind—a
certain
;
PANCHADASI. form of Yoga that
—
help to stop such conception of duality
will
certain enough.
is
Brahma
ledge of
51
But what
the use of studying
is
Because by refraining the mind
38.
know-
?
manner, conception
in
aforesaid
the
of duality is destroyed for the time being,
suspended, so to speak
—but no Jiva can be
freed from
suc-
has attained to the know-
cessive re-incarnations unless he
ledge of Brahma, as has been over and over repeated in the
Vedanta. 39.
According to the ('Avedabadi') non-dualist, simple
knowledge of the unreality refraining the
mind from
of the Brahma, but
it
it,
enough
knowledge of the second-
Brahma
40.
verse
Inasmuch as and
in (Pralaya) final dissolation of
contents, duality
its
non.duality, the preceptor yet
to lead to a knowledge
by no means follows that a want of the
external world will produce a similar less
without
the external world,
of
is
no knowledge
of the
is
the uni-
wanting to contend against
and Shastras are secondless
alike
Brahma
is
destroyed, possible in
such a condition. 41.
—the external world and — not antagonistic
[Therefore] Iswara's creation
the elements which constitute duality
to,
is
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^lementary bodies which go tive world,
to
make up
the objec-
non-duality can never be realised, consequently
you cannot regard
it
unnecessary,
Under such circumstances
why, do the other controversialists shew their spite against 42.
[Now
JFiva's
creation
of dflality
is
declared.]
it?
The
mental creation of duality proceedijig from the individual is
of two kinds
and
(5)
:
(s) Duality in
conformity with the Shastras,
Duality Independent of them.
Of them,
be relinquished; and so long as non-duality realised the
fiist is
to
be practised.
the last is
is
to
not fully
,
PANCHADASr.
58'
—
This is to consider upon' the non-difference of (a). from the Supreme Self by analysis, and argument,— cited
43."
,
Self
in the
Vedanta as desires pertaining to the sacred
It
to
is
when
acquired,
On
44.
scriptures.
be continued so long as knowledge of truth this first
this
form
subject
of Duality
to
not
is
be abandoned.
SruH' testimony
the
study of the Vedas
continual
is
is,
"When by
and the Vedanta, unreality of
dualism has been firmly established, and knowledge of tha secondless Reality Parabrahma,
is
obtained,
sacred writ-
the
ings are to be abandoned, (for they have served their purpose
and there
no more any necessity
is
extinguished by one
is
home
arrives
or
When
45.
travelling
when he has no
them) just as a torch
for
in a
further
dark night when ho
need of
it.
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
in
has acquired knowledge of the Supreme
no
need of them, that
further
is
Self,
to say they are
he stands
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.
The
46.
and tranquil-minded seeker of
quiet
on knowledge
of SeJf, is deeply
truth,
bent
engaged on the cultivation of
knowledge and abstains from a grandiloquent discussion
that
of the sacred writings, because that
To know
47.
is fruitless.
th# secondless Parabrahma by Restraining
rhind and speech and abandoning other words is the advice plainly set fcirth in the Sruii. 48. is
(b.J
also
—
'
Duality
divisible
into
not pertaining to the sacred writings'
i^o
includes desire and passipn
varieties, of ;
which the
first
'sharp'
and the second 'bad' indicates
mental sovereignty. 49. tiwjth,
Both of them are to be avoided by the seeker of 5'r«/«' insists" on mental qiiietude and meditii-
for the
tion as the
means
for attaining
knowledge of Brahma.
PANCHADASI. it
50.
53
not to be supposed that they are to be avoided^
is
only prior to obtaining knowledge, but they must be relin-
quished even subsequent to in
it,
by one desirous
ignorance and not of deliverance in If
51.
future to
of being
freed
because passions and desires are 'indications
life;
be affirmed, since knowledge of truth cuts of
it
re-births, that
is
enoqgh
be known as one freed
for
in
my
life,
from a continuance of passions and
you think
of
life.
in that
purpose,
desire
I
not
and no harm can follow
desires.
The
reply
is, if
way, yo\i are sure to be re-born again, after
enjoyment of heaven for a
In other words you
brief period.
are no knower of Self, but simply a person engaged in actions
sanctioned by religion.
you do not desire enjoyment of heaven because temporary. What prevents you from abandoning passions If
53. it is
and desires which are /
If after
53.
persist in
faulty
and worthless
a follower of your If in
54.
still
keeping up your desires and passions, then you break;
the very sacred writings which guide
become
?
acquiring knowledge of non-duality, you
spite
own
of your
you
in
your actions and
inclinations.
knowledge
between you and a dog that
lives
is
* Twc» very extreme views pervail to
»in
act
the difference
on unclean food
Yateshtacharan or acting according
you
of truth,
according to the bent of your desires, where
regard to
?*
this subject.
a person's inclination
is
condemned by Suresvaracharya, an illustrious disciple of Sankararcharya. Our author holds similar views too, and the passage But it is said, the Upain the text is an appeal to that end. nishads contain several passages maintained, and a Theosophist
Gough
in. his
article
" The Theosophist body
is
in
is
in
which the opposite doctrine
free\o act as he
likes.
the Calcutta Seview (i8jS, p. 34) says
liberated from metempsychosis, but
still in
untouched by merit and de-merit, absolved from
good and
evil,
is
Professor
all
the
works
unsoiled by sinful works. (Brihadaranyako-panishad
!
PANCHADASI.'
54
In such a condition you are reduced to something
55i
,
wsrse than what you were before, inasmuch as prior to such
knowledge you had
and
of you.
ill
from the pain of your passions
to suffer
now in addition to that, people will speak Ah how much glory then, does your knowledge
desiresi while
bring unto you
Therefore a knower of truth should not desire to
56.
follow
the
bent of his inclination like the swine and wild
and desires, he must raise Deva and be an object of worship
boar, but by abandoning passions
himself to the dignity of a
and reverence everywhere.
[Now
57.
passions,
manence it
the
means
are being
etc.,
for
it,
To uncommon
determined.]
an
in a desired object is
and the passion
relinquishing mental defects,
for
Therefore
relinquishing desire and passion,
help to reduce
This has been repeatedly
to nihility.
explained in the Vedanta.
find out imper-
live
in
happiness by
and by regarding
all
things
which excite your desire to be non-eternal. It fannot be said, that no such ill consequence can 58. be attributed to the sovereignty of the^mind, therefore at
presence
its
to spend
is
allowable, the
more
his time in happiness.
so, as
To
it
enables a person
consider in this wise
objectionable, for though 'mental sovereignty' leads to
consequence desires,
it
sovereignty'
tal
by
directly, yet
brings forth is
evil,
its
hence
influence it is
to
no
is
evil
on passions and
be abandoned. 'Men-
therdtore the source of all evil.
Ehagaban
Sree Krishna speaks also of the injurious effects which
it
leads
and influence on, desire and passion 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 to,
by
its
interdependence
acquisition, baffled in
4..
4. 23) uninjured
undone. (Ibid
it
of,
he becomes angry and stupid, loses
by what he has done and by what he has
4. 4. 22).
,
left
PANCHADASl. his
memory,
ful-
than 'mental sovereignty'?
Now
ultimately to die."
53 what can be more hurt-
60. 'Mental sovereignty' is capable of being removed by 'profound unconscious meditation,' which follows as a result of conscious meditation.*
And one
61.
devoid of
is
"*
1.
all
unable to practice that meditation, but who passions and desires, can keep back 'mental
'Profound meditation'
of
is
two kinds namely :—
and
1.
Savikalpa, Conscious,
2,
Nirvikalpa, Unconscious.
Conscious meditation
:
— The subject, To
the object constitute the conscious Ego.
the perception, realise
the
and
Brahma
without a second by concentrating the mind which has assumed the shape of the Impartite,
and by
there, with the distinction of
indivisibly resting
with the retention of the individual Consciousness. the instance of an eartlien toy-elephant, the of the animal along with
the perception of
tRe
its
knower and knowledge, that
that of
its
to say,
Then as
in
mind takes cognisance
composite ci^y, so there
Consciousness
Universal
function is
is
(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,
without a beginning (unborn), undecaying,
and
light,
unblended, innate,
free."
2.
'Unconscious meditation'
is
the restmg of the Impartite
mental function on the Reality Brahma without a second,.-and
becoming one with constituents of the
perception, salt
it,
by the destruction
Conscious
and the
object.
Ego— the
— Then 'as
of the three integral
subject,
in
the individual
a saline solution, the
having been dissolved assumes the shape of the water, its is destroyed, but the water alone is left to be
separate existence
perceived, so to discover the Real it
has been moulded
Vedanfasara, p. 47,
Brahma
alone by the mind after
into the shape of the Impartitei— Dhole's
— PANCHADASJ.
56 ^lovereignty'
by pronouncing the mystic syllable 'OM'* With
fixed attention for a lengtiiened period.
Thus the dued, it comes to 62.
tract
it
sovereignty of the
On
any more.
this subject
.given various illustrations to
When
63.
Ramachandra.
and
reflection
made
is
Sacred Scriptures on
is
shut out of the
secondless
consideration of the
has been visibly
that
Nirvana
attaining
sage Bashishtha has
the
the external objective world
mind, by due
Brahma, and
mind having beeh sub-
having no function to dis-
rest tranquilly,
perceived,
Then
easy.
after
way
the
study
for
of-
the
[The soul and the Supreme
spirituality
soul] with particular attention to their
inferences,
logical
fre-
quent conversation with other persons on the same subject, '
and refraining the mind from the acquirement of material comforts, nothing
and
is
more proper than
stop speech altogether or to 64.
If as
how
in duration, for
to restofe tranquility,
65.
And
that
* This word verted into
has a is
formed
O according
distraction,
and thus he merges of
Brahma whose
to
A, u and
nl.
the rules of
though the tating
storie
Brahma, but as is
has no
'OM' a person
is
is
it
into
only
Brahma. organ
internal
is
The two first are conGrammar. Each letter
In the Mandul
Hence 'OM' is a predicate arid Brahma them tliere is no distinction whatever. (Saligram) a worshipper
in
a of
said to indicate the Self-luminous Protector of
to
done
bear fruit
c is
distinct signification.
can lay no claim
to
by repeated practice he has learned
knower
——————^—
— actions
commenced
a Theosophist be subjected to mental
with Self
silent>
a result of 'fructescent works'
a prior birth but which have
temporary
commune
to
become
in
to fix the
subject,
of
Vishnu
'OM'
Brahma.
and between
Literally speaking
worshipping; an
form
lilceness to
to dwell
its
all,(t.e.,)
in
'OM'
ammonite his
mind,
him, similarly while medi-
on Brahma mentally.
PANCHADASl. meet
ttevet liable to
traction
is
to
fit
57
with any impediment*
be recognised
unanimous declaration
from mental
For
as Brahma.
dis-'
the
it is
devout sages " Such a person
of all
not a knower of Brahma, but
is
is
himself a Brahma."
In connection with this non-difference of a Theoso" He who rests on phist with Brahma, Bashishta says, 66.
Brahma with his internal organ entirely merged in It, who has no more any knowledge of what the sacred writings teach, nor
He
world,
material
objective
of the
that
is
himself a Brahma.
cannot properly be styled a knower of Brahma, for say that
to
irrational
Brahma knows
Itself,
or
Its
is
it
is
own
knower." df.
Thus
after
the vast desires created
by ^jpahave
relinquished their hold from the internal organ, he in
life,
into
two classes of which the
treated here differently
The means
(tf)
form,
first
from the second
* There are eight 'means' obstacles.
ances,
is
delivered
and with that purpose in view Duality has been divided
are
Ascetic posture,
Jvods
creation
for UnCOi^cioUs meditation
(a)
Forbearance,
(^ Regulated
is
—Iswara's creation.
{V)
breathing,
and
foUl*
Minor observ(«)
Restrain-
ing the sensory- .organs, (/) Fixed attention, {g) Contemplation,
and
Qt) Conscious meditation.
Mental
inactivity.
and Tasting 8
of
Mental
distraction,
enjoyment are the four
Passions and desireS)
obstacles.
SECTION
On
V.
the consideration of Transcendental
Vedic
~
Phrases. Individual Intelligeirce centered ia Boodhl that
helps the
cognition of allobjects by sight, bearing, smell and taste,
enables us
Prajnana
to speak,
literal
signification of the
and word
"Prajnanam Brahma" cited in the Aiterya; That is to say, with a view of
the
in
Upanishad
the
is
of the Rhigveda.
enabling a Theosophist desirous of release to establish his non-difference with Brahma, the four forms of Vedic expres-
means
sions used as a
The Rhik Veda proved 2.
to that end, are
Brahma."
says "Intelligence is
following wise
in the
now being considered/
Since Farabrahraa
This
is
:
is all
pervading.
It is
equally present
in Brahml, Indra, and other Devas as also in man, cow, horse,
and
As an
animaft.
consequently
it is
one teceptacle
internal knower. Its pervasion
present
for
me
in
5.
is
identical,
Prajnaaa and
viz.,
hence Individual
non-different from the Intelligence of
The phrase {Aham Brahmasmi)
"
Tam
Bfihadaranyak^ Upanirhad of Fajwvela
plained
:
—That
infinite Intelligence, the
composed
of
Supreme
thus ex-
is
residing
Self,,
the iive elements, by the
force of Maya, but discovered as a witness by
Brahma.
Brahms"^ cited
in the
in the body,
universal/
is
9"hus then there being
both the Intelligences,
Parabrahma, they are naturally Intelligence
too.
inherent
passivity,
control and other 'mean^'^ for attaining Self-knowledge, signification of 4.
'I'
Self.
"to
And *am
the
the
self-existent,
all-pervadinig;;'
establishes the non-difference of the
two intelligences expressed by the identity of the
self--
{aham.)
'Brahma' refers
Supreme
is
'I'
individual
established, then the use of 'I
and 'Brahma.'
If,
therefore,
and universal Intelligence be
am
Brahma*^ by
one
liberated
PANCHADASt. in
life
59
no contradiction but an established
necessarily implies
truth.
In
5.
Chhandogya Upanishad o\ Sama Veda
the
the
phrase {laiamasi) "That art Thou" bears a like signification. Prior to the evolution
of all
this
[visible
alUpervading and is
is
a
yet existing in
or
but
form,
condition
similar
;
this
indicated by 'That.'
The
6.
indwelling Intelligence residing in the internal
organ of every individual, but quite the
body and the organs
physical
And
indication of 'Thou.'
distinct altogether
active
and sensuous,
from the
is
establishes the non-differenco it
is
but natural to conceive
as one.*
7.
The Atharva Veda
an
identical signification.
is
Brahma."
Intelligence
*
'art'
Hence
of 'That' and 'Thou.'
them
It
Here
has likewise a similar phrase with
(^Ayam
the literal
is
Atma Brahma) "This
self-luminous
the
indicated
at once
and
signification] of^'This'
known with
its
Now
strength, or force. signification,
pronounciation,
this
called in Rhetoric
cannons
But
of
them do
due
it
ways •.—{a) that which
to its energy,
what
a is
There are as many as
n'St
concern us so far as
construction of the transcendental phrases go.
do mainly with two
is
is
to construe according to
of Indication.
all
it
first
and as
force sometimes fails to convey
and we have then
eighty Indications.
The
suggestive.
(c)
self
Individual
Visible
said "worda? are construed in one of three
is
literal, (i) is
objective world]
name
there existed a secondless Reality without
Here we have
to
varieties of them, viz., Indicative Indication
(lakshya lakshan bhava), and Inclusive Indication, (upadana lakshana). fication
Indication of
abandoning a p^t
(bhaga lakshana)
Thou" cannot
is
be. construed
opposing elemeSScs of
literally,*
invisibility
ciousness or Intelligence
of the expressed signi-
a composite Indication.
and
"That art
but by ..abandoning, the visibility
from the cons-
expressed by the words
'That'
and
'Thou' respectively, the remaining non-conflicting Intelligence meant in the same manner as "That Devadatta is this."
is
6o .
PANCHADASI.
resides within
from the
Hence
the bodily fabric,
the two Words
'This
Components
units
spoken of as
Self.
in all its
'physical body' to 'egoism'
Self
it
is
indicate
the
individual
intelligence. 8.
The one
substratum, 'Brahmtl.'
viz^)
It
is
c&use of the phenomenal world and the Universal Intelligence
is
its
indicated by
Self-luminous too, therefore, the two Intelli-
gences are identical.
—
SECTION
VI.
Illustration by similitude with painting.
LiKS a price of painting four conditions
present in the
are
Supreme Brahma. 2
—
Now
3.
:— (a)
are
in painting, the
Preparation of the ground, {b) stretching, and rub-
bing the canvas, filling
four preliminary conditions
with
it
{c)
drawing the outline^ Similarly in the
color.
present, (a) Intelligence, (3) Internal
and
The
4. is
They
Virat.
the
first,
is
we
Knower, Thread
are explained as follows
or
find soul,
:
unassociated Intelligence of the Supreme
second condition.
Brahma
The subtle astral body [as subject of one and called the Thread soul, for it pervades
a thread through
aggregate
Self
and Iswara's Intelligence associated with Maya, the
Intellect {Boodhi) like
{d) finishing
Supreme
it is
the third
;
all
created beings
the subjective
Intelligence
and as a
;
collective
of Hiranyagarbha,]
and Ihtelligence associated with gross bodies
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 sejHtient and insentient objects
—mountain,
every thing rests
river, earth, etc.,and living beings, in Short,
in
due order on the Intelligence of the
Supreme Brahma. 6.
As
the different wearing appeirel of the several figures
in the piece of painting are conceived to
be
identical
with
its
cloth (canvas), 7.
resting is
So the different Intelligencfe (Life soul) of individuals, on the Universal Intelligence which is the substratum,
alike
conceivable to be identical with that of Farabrahma.
PANCHADA51-
62 Variously do they
sumed
here after having as-
sojourn
their
finish
bodily form.
As
8.
in the painting are taken for
apparel
the wearing
the color of the canvas by a dull person, so the ignorant misin earth for that of
take an individual's career
consider
it
And
9.
Brahma, and
so.
as the painted mountains, etc., require
apparel, so are insentient material objects
— earth,
no wearing
—devoid
etc.,
of individual intelligence or Life soul.
ot
10.
To
life
and
itgnorance.
consider worldly existence as the supreme object
Brahma
related to It is
eternal, but as
it is
determine
to
is
this
TUs
alwiiys
is
and
it
Supreme can only
analysis.
ignorance;
hence
it
is
necessary to determine the nature*of the world, indivi-
clearly
is
Because then the impermanence of the two
established,
4nd
their
incompatible residue
Brahma, (incompatible, because permanent) eternal
at all
merely an inherit*
called knowledge,
knowledge destroys
dual and Brahma. first
is
a reflected shadow of the
be acquired by argument and iz.
Brahma were
if
would have been likewise
it
otherwise, the world
ance for the ytva,vrho ;
an error called (Avidya)
For knowledge helps to show
11.
connected with the world then
Self
is
removed by knowledge.
is
discovered as
and pure.
13.
Thus then
to iyid out the trtinsitory
conditjpn of
all
created objects, to ascertain that incompatible residue [of des-
the
truction]
emancipation.
Supreme Brahma,
Now
the
is knowledge, and it leads to word 'incompatible' does not refec
to knowledge, in that casecit will be
individual in trance
want of knowledge, and an and profound dreamless slumber may as
well expect to be 'freed.' 14.
When
real
knowledge
and the world reduced meant by
<
'
to
of
Brahma
is
firmly established,
impermanence and
incompatibility.'
This
is
its
unreality, that is
proper signification.
;
PANCHADASt. Otherwise
to forget
emancipation 15.
:
tinually practised
and arguments
consideration
and
invisible till
it
visible
;
free
it
17.
former
leads to the latter,
'invisible,' and Knowledge which
is
when
be conanalysis
all
now Brahma
all, is
am
being
called
This second
sort
because by means of
invisible
the eternal, true,
of
knowledge
that
is
whose sole essence
is
facilitated
is
"The knower
of all
by
needed;
from
all fetters,
the individual freed
it,
felicity
joy.*
is
the acquisition of Brahma, whose essence
joy and the cessation of misery.
passes beyond
and
imperatively
abides in Intelligence (Brahma) and soon enjoys that
* 'Liberation'
be
to
called visible.
it is
enquiring into Self, hence
in heaven, or
of
sorts
to
are
'visible'
establishes
helps a person to say "I
Brahma,"
two
arises
the
Secondless, Intelligence and Cause of
and when
that dase,
iti
are to cease.
[The
16.
explained.]
not meant, as
is
be impossible.
in life will
From such a
knowledge
world
the
63
F'or
we
find
it
said in
the
1$
Veda
Brahma becomes Brahma, the Itri^iwer of self Now, Sensuous gratifications or abode
misery."
any other
derived from works,
blissful region is not
Moksha, for they are and non-eterfial. The
therefore transitory
Brahma is not open to a similar objection, it is we are deluded into an opposite belief simply from
blissfulness of
eternal;
Ignorance, hence the destruction of that Ignorance by cultivating self-knowftdge.
jt
Though the 'means' prescribed for that end Brahma and removes the envelopment of
helps the cognition of
Ignorance, yet
it
conception of bliss
was
and
destruction of misery
neither perception of felicity '
blissfulness of IS
cannot be said that as knowledge brings
open
Brahma has a
;
prior to
it,
in
there
no/ cessation of sorrow, thus
beginning, and what has a beginning
to destruction, therefore, both 'bliss
and the
cessation of
misery are non-eternal.
Then again
to say,
thing already got, that
that is
it is
useless to attempt acquiring
a
Brahma
is
to say, since the felicity of
naturally present, cultivation of
knowledge
is
no longer necessary.
,
PANCMAdASt.
64
Self,
before enquiring into its
They
four aspects.)
Intelligence
of
(The nature
i8.
are
of
its
with this view
It is
ascettaitied
considered in
:— Uniform,* Brahmaj
As
and Iswara Intelligences.
be
to
is
same
the
Individual
for a difference
ether
associate receives various appellations, so
one
is
Intelli-
gence severally called.
There
For instance.
19.
that
as follows
pitcher-ether
is
to say, ether confined within
is
and bounded by a
S
pitcher>
it
from the impartite and all-pervading ethef
called Mdhakas.^
Aqueous-ether or reflection of the sky with
to
distinguish
stars
and cloud
20
— 2t.
in the
Kow
water contained in a pitcher.
the clouds
present in the great
which
represent vapor,
(unappropriated) ether
transformed condition of water (for vapor
is
is
body
of
simply a
a product of
evaporation of water by the sun's rays) hence the reflection of ether in cloud
designation,
is
From
22.
easy to conceive, and as such
likewise
is
dependence upon food Blissful, are
constitute the
of elements
quintuplication
gross bod]^. which
and
has a separate
other^ sacs,
body,:^ Intelligence it
be, because
we
it,
is
he had not got
so happen, when a man band, he recovers posalready, when pointed out by
find
it
it,
another.
In the same way, acquisition of of
and they
pervading
in his
session of
destruction
its
Vital, Mental,
knows no change.
has forgotten about a piece of gold if
produced the
not a result of such combination,
Astral
Bui that should not as
is
the foodful sac for
called
the three
;
termed uniform, because
and
it
and called Cloud-ether.
misery
it
already
bliss
already possessed
destroyed, can only be
recavered by means of knowledge, hence cultivation of knowledgers a proper object forlan individual to be engaged in.
* Ktctaita chditanya
hence
it is
t Itdka means great priated
and
out.
is
and
^perpetually
universally the
same
uniform.
by a
pitcher,
(
because
it is-
etc., in short,
the source of that appro-
it
pervades everywhere,
in
.
panchadasi.
The
23.
for
ject to pleasure
vital airs.f
is
of ascertaining
associated nature of the Intelligences, dual,' they are here regarded
yiva
same way
ether
as
of the
treatises
or as
and
and
but from
separate,
'
indivi-
ignornance
Mutual
'
Illusion.'
of this mutual illusory attribution or trans-
one intelligence
to
otherwise called
it is
water contained in a pitcher dis-
called {Anayanyadhyas)
it Is
The cause
first,
in the
In the Commentaries of Sariraka
places the pitcher-ether.
25.
the unassociated 'uniform'
can be said that he shuts such knowledge ;
it
ferring
sub-
incapable of determining the exact 'nature of the
is
hence
and he
is
called Jiva,
and pain.
With a view
24.
on Boodhi*
of 'uniform Intelligence'
reflection
supporting the
its
63
the other
is
{^Avidya) Ignorance,
Primordialj Ignorance,
without a
That prevents yiva from perceiving the nature of
beginning.
uniform Intelligence. 2(s.
Now
this
IgnoranceJ has two powers.
(a)
Concealment and
(fl)
Concealment prevents the apprehension of tht
{b)
Projection.
self-illuminated, uniform Intelligence, 27.
and renders
it
eternal,
invisibk.
Concealment or want of apprehension receives corro-
boration from the experience of an ignorant person,
who
if
asked about the 'uniform Intelligence' says "I know it not," "I cannot apprehend it,'' and " There is no such "thing as uniform Intelligence." 28. *'
If'one
is
As shadow and
cannot
exist with
inclined light
•
is
in the following straih
:
together, so Ignorance is
light,
wanting, concealment cannot be expected to be
Intellect.
Mr. Sinnet
in his Esoteric
Inspiration, expiration, etc.
J Nescience.
9
rest
one another, consequently where
Spiritual Soul.
f
argue
uniform Intelligence, whose nature
for they are antagonistic to
ignorance
to
cannot
Buddhism
calls
it
the
PANCHADASI.
66
experience of ignorant persons as exemplified
present," the
above
remove
will
20.
his mistake.
one would not
If
own
trust to his
How
experience,
It will not can a Tarkika determine an entity by argument help him- Because argument has no end ; one person draws i*
his inference in
one way, which a man of
and
intellect refutes
determines diSerently.
Though argument alone cannot
30. to help
its
apprehension,
you can have recourse
are required,
ascertain truth, yet
probable (conformable) arguments
if
them,
to
in
help Boodhi to draw natural inferences
will
and
truth, for sophistry misleads
is a source of great evil.
Now
31.
form
the probable arguments to determine the uni*
Intelligence
conformable
experience,
to
Ignorance the experience of a person already been
He
mentioned.
Therefore use conformable tainment of the uniform against
being
in reference to
know
says " I
it
arguments as help
Intelligence
and
it
not,"
the
ascec^
no way
in
has etc.
bear
it.
you regard the discoverer of the power
If
32.
ment or concealment opposed
to
How
it.
Ignorance
of
—uniform
of envelop-
Intelligence
— as
can you otherwise apprehend conceal-
ment? (This you cannot). wise
are
While describing the power of envelopment of
reiterated.
a
conformity to
and ill-matched
experience, but abstain from close reasoning
arguments in the elucidation of
a manner, as
in
Therefore
man and look upon
know
{pivekd)
the
indication
of
'discrimination' as
an
antagonist of (amdya) nescience or Ignorance. 33..
forth.
{b} It
'
Projection' or 'superimposition
may
likewise
be
is
now being
termed misapprehension.
determined by the illustration of silver in nacre. say as silver
is
mistaken
the force of creation
in
and
from
illusion,
is
is
to
so from
or superimposition, the uniform InteU
ligence, enveloped in ignorance
physical
nacre
That
set
It
subtle bodies
is
apt to be mistaken
and individual
for
intelligence.
the
This
;
PANCHADASI, is
called
tlie
67
mistaken attribution of creation, superimposition
or projection.
When
34.
nacre
mistaken for
is
yet the
is entirely false,
uniform
and Reality
as during
are removed, when
it is
Thus then
the
of nacre
perception on
occurrence of that mistake,
as in
its
Self
superimposition is
tion of
one thing
of the
two,
part,
is
*
of
Jiva
the parts represented
the substitu-
is
resemblance
for another, yet without a close
apt to occur
is
now
;
in the case of
ordinary and particular distinction in silver,
very extreme views prevail
amongst Hindu metaphysicians. predicate and subject their
meaning.
false
,
and a close resemblance* with
Two
attribution
visible, so the
as a matter of fact, a mistake
no mistake is
of
Jiva.
Reality.
Though
nacre there
its
in the
again, as in nacre, illusion of silver occurs only
preceeding part
and
38.
be present
mistaken perception
illusion, the
so the
to uniform intelligence only follows on
by
to
of uniform Intelligence
felicity, etc.,
uniform Intelligence
Then
its
resemblance to Self
practical
mistaken for individual intelligence.
called silver,
is
its
and blue color cease
nacre, so the unassociated
when
not unreal;
is
a fact.
And
35.
not real, yet
is is
tri-angular shape
37.
nacre'
though the attribution of individual intelligence to
similarly
36.
silver
[preceeding portion] lying in front
and designated by the term, 'This the
though the
silver,
regard
in
Some
its
hold
to this subject
between
that
does not exist any difference
Bhadri supports the view
fore-
hence the mistake
of difference
in
a the
along with non-
difference, while our author seeks to maintain the existence of a
difference.
The arguments on which each
rests his opinion
are
being given here to enable our readers to comprehend both the views. It is said, there is difference
a material cause and quality
and
its
its
along with resemblance between
product,
just
as there
receptacle, or between caste
is
and person
between a ;
between
PANCHADASI.
68 between the
similarly
words
'self
Intelligence
an instrumental cause and
a
exist such
—a
jar,
potter with
from that
different
but between difference
resulting
its
there
'Jivci
is
botb
there does not
action,
but
For example, the instrumental cause wheel and turning rod
his
which
jar,
is
a product
— a lump
material cause
its
— and
both of difference and resentblance,
relation
extreme difference only.
a
slgnificatian or predicate of the
literal
— uniform
and resemblance, and
—
is
of
extremely
of his manipulation,
of clay
— there exists
both
they were extremely different
if
from each other, then the cause clay would alike have the property another substance extremely different from
of producing
oil,
but since
otherwise,
it is
clay shall produce a jar.
were
no jar would
it,
Similarly
bear the strongest
to
affinity,
Hence
result.
Now
resemblance between them. of extreme difference
and
there
is
distinction along with
for this difference, the objections-
agreement or the
faults of difference,
Thus then.it is an established fact. It from our own perception, because externally
likewise derives proofs
a 'jar
find
of
the material cause of a jar
if
resemblance or similarity with
to this view.
do not apply
we
it r
we may with equal propriety conclude no
different from clay, but
every part of the jar
is
composed
on
reflection,
of clay,
we know
that
hence the two are
identical.
Bhadri thus refutes his predicate of the word
as
is
from
it,
consider the predicate
He
difference.
says
:
—
If
and the
predicate of the
a
it
should
different
word
'jar'
(both in shape
'jar'
likewise
also extremely
signification
who
be extremely different from a jar then convey the import of a cloth which is extremely
to
fails
it
different
rivals
bear only
word,
of a
subject
and
'jar'
from to
a pitcher which
moreover
it,
be different from
or a pitcher which size) f hen
signify
fail to
it
may
is
if
you regard the and admit its
it
extremely different from
with equal propriety
imply such another substance as does not bear any resemblance to it the same consideration is applicable to that other doctrine which it
does not admit the presenee of a force, energy or desire in a term hence it is faulty too. Because the predicate of 'jar,' a pitcher and a cloth, which is not so both of them are equally different
—
from
'
jar,'
—
—
then inasmuch as the word
'jar'
has
in
it
the force of
PANCHADASI. and resemblance,
distinction
former takes place
.of the
conveying the signification
which the illusory attrrbution
for
Therefore the words
in the latter.
and not
of a pitcher,
tance, consequently
beyond a
any other
Hence
thing.
6g
word
pitclier the
the
of another
subs-
cannot mean
'jar'
strength of a word to convey
its
proper signification can only render that sense perceptible, and
Thus then
not a different sense.
there
no defect
is
[admitting
in
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 the strength
of
Because
samhandha).
difference' are naturally
and 'resemblance'
'difference'
opposed to each other
;
or
'non-
between
similarly
a proximate cause and its product there is said to be only difference and not difference along with non-difference (resemAccording
blance).
the strength theory is
not at
it
may no
its
But
product.
oil
cause
cause.
this fault
produced a
In the
a jar resides
that of
is
oil,
else, so
extremely different, and
cause,
'prior
things.
all
condition'
That
potter, revolving wheel,
in is
in its material
and
diffe
rence
is
a cause.
Now
this prior
X^^csamum)
the seed bearing
we find each and every
it,
hence clay produces a oil
and not a
as
are is
condition
cause (clay) and not elsewhere, and
on
seeds produce
condition'
stick
reference to the production o£ all
in
else,
as the say,
to
the prior condition of a jar
similarly
same way,
is
and not
jar
in
any
object residing (potentially)
in that prior condition in its respective material cause,
any thing oil
a
it,
does not apply to the view held by a
objects, their prior condition
thing
wherever
faults
there be extreme
extremely different from
which also
the production of
in
the instrutnental
of
if
resulting action, then as
its is
he looks upon {praghhava)
for
for a 'jar' to be
its
For say they,
can be produced from clay, similarly a jar should not be
Nyayika, efficient
opponents attribute
a cause and
as well produdixe
oil
of
consideration of difference only
produces a jar which
of clay
if
his
maintained.
is
difference between
lump
[of words],
though
all faulty,
only difference
Nyayika or supporter
the view of a
to
jar, etc.,
and so on.
and not
and not oil,
in
simlariy
Thus then as
'prior
a cause of production, hence to regard an extreme
between
a
cause
and
its
product
implies
neither
PANCHADASI.
'lO
'self
T
and
yiva) do not
of
(expressive
bear the
literally
Bame meaning,
The
39.
difference of the two
cular indication of
nary usage. a
in
'I'
variety
T
this
and as
and not a
oil
say that there
to
That
objectionable.
material cause
and
is
its
is
to say,
difference
and non-difference
in
to
(my)
is
ordinarily
self
a
cloth"
because
jar,
and
as Bhadri is
of
a
has
it
the strength of
is
not open
resemblance,
is
says that between a
difference along
pointed will
is
from each other
out
with
non-
connection with
in
A
both apply to his view.
are two distinct persons, yet
admitting a
" this
regard a material cause
difference if
and gambler both the
thief
similarly
thief
Hence
product there
then the objections
gambler and
I
standpoint
the
an oil-seed there
different
differece,
both a
see,
has not the strength of producing
jar.
and its prodiict as extremely to any objection. But
it
follows, similarly in
oil
producing
used
(_sayam)
true with that other view of strength.
instance, moist earth can only produce
that strength only,
no
Self
silver,"
any other defect from
The same holds
Nyayitea.
parti-
cannot be similarly used.
almost everywhere as "
contradiction not
now
is
and
always attached to a word, as
Moreover as an expressive antecedent
40.
attached
oil,
'
goes, you (your) self
self
But
T
of 'self
being illustrated by reference to ordi-
of expressions
incapable.
For
is
In ordinary practice we find
Devadatta (him)
am
words 'Self and
The common acceptance
being explained.
when a person
defects properly belong to
difference
and
agreement
is
him,
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
substance has the strength to hold qualities
is
in
admitted. it.
the objection pointed out against difference do not apply. instance
from a
if
jar,
the form, capacity
so
is
and
its
in
a jar.
For
other qualities are different
a cloth different from a jar and
expected to be present
For a
Consequently
it
may
as well be
PANCHADAS»< word
sitnilarly the
'self is
ft
always applicable by attaching
to
it
another word.
is
{sqyam)
'
And
42.
Now
natural
then uniform Intelligence
[such
Self]
that
the
words
my
is
to
be called
the
Supreme
from
Self.
Self ;*
idea of another from
its
and 'Atma' are synonymous, of another, so
idea
it is
with regard to the
exclusion
similar
a
is
Intel,
signification
object.
'Self
excludes the
first
attribute
to
is
its
determines the reality of one
exclusion
and
the
as
therefore
different in
according to ray view he
signification,
43.
be
to
(sqyam) excludes the
self
Supreme
{akam) expressive of Individual
shewn
thus
Self,'
because
T
therefore,
If,
41.
ligence
second.
As then
44.
the two words last
signification,
their
his existence
fainting establish
are
referred
identical
In
use of 'self in conditions of trance or
the
likewise,
as,
"I myself was
here Self establishes his presence even in that
unconscious," state.
Though
45.
be alike etc.,
to
yet
its
pervasion, uniform Inteiygence
the distinction of sentiency
but
it,
for
must
present in, all insentient objects, as a pot, a pitcher,
dependent on
it.
is
not due
of intelligence reflected in
Boodhi and
In other words objects with
individual
work
the
is
and insentiency
Intelligence are called
sentient,
while those without
it
are
insentient. 46.
uniform,
And so
as is
individual
Intelligence
insentiency in
the
is
mistaken with the
case of inanimate objects
contrived to be present in uniform Intelligence.
—
"I " Devadatta himself," added with a personal pronoun 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 *
As
myself,"
in
the
instances quoted:
everywhere when
self
Self excludes the idea of other
and
is
similar selves,
my
lean look upon him as the one Supreme Self,
point
is
gained,
PANCHADASI.
72
follows everywere in jects
Supreme
constitute
pervasion
If
47.
objects, in that case
all
such other ob-
Supreme
asfollow everwhere |may equally be called
and
'that'
are equally present everywhere,
'this'
connection with
may be
objects, which
all
said
he
since
Self, all
to
Self,
and used
in
depend on
them, therefore they ought with equal propriety be regarded identically equal to him.
[The reply
48.
Supreme
though the words
'thait'
and
'this' like
perceived to be attached to
plainly
all
Supreme
the Atma, they are not the
including even
objects Self,
is]
are
Self,
signifying correct or proper they
but like other words
are merely attached everywhere, even in conditions
of extreme
contrariety.
The
49.
and
'thou'
signification of 'that'
are antagonistic or
'I'
Of them,
50.
'another'
signification of 'thou'
as Jiva.
opposed
to
of the
opposed
uniform
to that of
and
'another,'
each other.
opposed
to that of
T
the distinction between nacas
can be admitted
individual Intelligence indicated by
T
and
silver is plainly
of distinction between
perceived, so even after the perception
and uniform Intelligence
indicated by 'Self persons fascinated' with the world, the uureal Jiva to the true uniform Intelligence,
But
52.
illusory
this
identity {tadalmadhyas)
when yiva
that is
and the
intelligence
•
As
51.
'this' 'self
the signification of 'Self
expressive
is
and
is
is
attribution
of
attribute
from
illusion.
resemblance
or
a product of ignorance, consequently
removed, the
false perception of the reality of
also destroyed.
Kowledge
53.
of self
destroys
ignorance with
its
force
— perception or mistake but the force of rsuperimposition — evolution, or projection of ignorance misapprehension] — and resultof envelopment,
and
its
resulting action,
false
;
[i.e.,
ing action
its
of mistaken attribution {vikshepadhyas) require for
their destruction the exhaustion or
works.
That
is
to
say,
consumation of fructescent
without the exhaustion of actions
PANCHADASI. %1ready'commenced be no removal of
to
by enjoying them, there tan
fruit,
'Self.'
Ordinarily
54.
bear
jrj
speaking,
proximate or material cause,
the
after
destruction
productive
its
or
action
of a result
continues for a certain time, according to a Tarkika, so
yet
that to admit the continuance
of illusory
truction of
(Amdya) Ignorance,
its
after the des-
material cause,
a certain time, depending, as
for
it
created
attribution,
by superimposition, or misapprehension, even
does,
possible
is
upon
desire of
•enjoying fructescent works. If
55. after
it
be urged, according to the view of a Tarkika,
the cause
destroyed
is
product rests for a
its
little
time
only, but to admit such duration to a lengthened period, accord-
ing to the Vedantin, ef which
a cloth
is illogical,
the answer
is
:
cloth escapes destruction for a short time, be
ing to a Tarkika,
— then when the cause of
for an indefinite length of time for
rest
to
is
If
thread, out
correct,
is
accord-
error which ranges
destroyed, for
is
a lengthened period
its
product
not unnatural, because to
allow adequate time to a thing according to tion
—
produced, be destroyed, to say that the
is
its
space of dura-
clearly maintainable.
The above
56.
illustration
not cited by the Vedantiil
is
with the object of establishing a lengthened stay, after that of
the Tarkika's momentary duration, but to shew that
only
cite
Vf hy
are
w*
to
he
will
from the testimony of Sruii which
abstain
appeals to experience and involves no contradiction 57.
if
proofs which are not admissible, but imaginary, then,
Hence
there needs be
honest Tarkika, but
it is
?
no more arguing with the
dis-
proper that we should have recourse
to reason, for in the aforesaid
way Ihs^ Sru/i has determined
the mistake of the uniform Intellig^ce indicated by 'self
with individual Intelligence indicated by
'I'
and imagined
to
be one. 58.
And though
error, yet simple
10
that identity
argument
is
is
entirely
only being conceived in
powerless to clear this
PANCHADASI.
74
who pretend
mistake of a Tarkika and others,
to be «ise;
without a due consideration of the purport of Sru/i on the subject.
Some
59.
of the
opposing
sects,
unable to study the Sruit
regularly in a consecutive manner, misapprehend the Self
an
in
interpreting
the
Supreme
variety of ways, and, incapable of rightly
infinite
Sruii,
cite
at
random such
which they
texts
fancy support them, without considering their applicability.
The
60.
dullest
amongst the Lokayais* says from
the
* iSoftajmte or ZoSoyafzJas' otherwise called Sunycnadins and
Chawakas were a rites,
They condemned
set of heretics.
including even the Sradka or rites performed
all
in
ceremonial connection,
with death on the occasion of parents by a son, without which
Hindu can be
said' to
be purified from the impurity
would appear, they were materialists and
atheists
no
of death.
It
looking upon'
;
the present existence as the best; they were of opinion that wealth
and
is
to
man
highest ends which a
no other existence beyond
were according^
principal tenets
Colebrooke
the physical body, (2) rejection
self with (3)
are the
of desire
gratiircation
should pursue, and there
(i)
of ether
Their
this.
the identity of
as an element,
They
admission of perception alone as a means of proof.
were called Sunyavadins because they expounded the doctrine of •nothing' preceeding every thing; in short, from nothing has
produced
the
universe
Charvaka Muni. A Charvaka
—
calls
;
the
and
Charvakas
physical body,
from
their
beem
teacher
derived; fw)m the four
and earth his self, and argues thus :— The sublet of the perception of Egoism is self. " I am. a man," " I am fat," " I am lean," " I am a Brahman," etc. Here the' elements
physical
fire,
body
water,
is
air,
perceiA*;d
as the subject of Egoismi and
cordingly taken for a man, or his qualities of corpulence
is
ac-
and
of
Brahman, etc. Hence the body is self or what is the subject of supreme affection is self. In this way as a wife; son and the rest are conducive to the well-being of the body, and it is the seat of the highest affection, consequently the subject of the indications' of that
extreme love
—the
body,
is
self,
and the highest aim' oi^
— PANCHADASI. uniform Intelligence gate of
to the physical body, the collective aggre-
all these, is his Self.
humanity
and
individual
is
plainly seen
it
;
follows. in every
look for instance at the appearance
and jewels
of a prince with all gold
its
etc.,
no other proof than what actually
this requirs
supreme
good things and clothing it and death is emancipation. Now
consists in feeding that with
with good dress, jewels,
on
75
over,
an appearance expressing
indications of affection for that body, the
and
feed
dress, providing all comforts for
care
bestowed
and contrast
it,
with the care-worn and pinched countence of a raggamuffin,
yet even here, you
will find
him stri^gling
maintenance of the body which regards with All these are proofs
day long,
all
for the
and
affection
enough and as they are everywhere
care.
visible,
there can be no contention against their cogencey.
But
doctrine of Charvakas
this
is
clearly untenable.
For
if
Egoism ('I') would constitute self, in sense and action would be so inasmuch
the subject of perception of that case, the organs of
;
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 subj%i:t of Egoism, then again individual's affection
for
Egoism, consequently
it is
body
is
not
his
body,
it
in
regard to an
cannot be a subject oE
a misapplication, therefore, the physical
Moreover, wealth and riches, wife and son, as
self.
they shew good deal of affection for that body, evince a similar feeling for the organs
too,
consequently
in
the absence of the
highest anyjunt of affection, the gross body
supreme
affection, and, therefore,
it
is
not
is
self.
not a subject of
Further, as the
body is wanting in sentiency or intelligence, it is not self, and if a Charvaka were to sayjust as a mixture of quicklime with catechu and betel leaf produces the well-known ^ed color, so the body for its being a mixture of the four elements, derives its power of knowledge.
But
this
is
clearly
impoisible,
for
if
a blending of
the elements were to produce sentiency, knowledge or intelligence,
we may as the same that
it
well expect
a
'jar'
which
is
derived from a blending of
four elements to possess sentiency or knowledge, but
has not
;
besides, in conditions of profound
sleep,
fainting
PANCHADASt.
7©
And
6i.
to
the foodful sac.
and "I
am
the
support
Supreme
death, the body
and
tiency If
is its
it,
is
have fixed our
Supreme
the
is
Self, etc.,."
Self."
as insentient as a jar eonsequentfy ijisen-
normal condition and hence
body were
the physical
which explaraa
cite the i'rart' text
" This foodful sac
not
it is
seVf.
identical with self
belief in the identity of the
body
we would never our manhood,
of
with that of our youth, though they are different from each other
and when a person who had seen us after
an absence
of
several years,
;,
our boyhood' come to see
in
when we have attained man-
memory a
hood, he for the sake of recognition recalls to our
few
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
leading incidents of the past,
being born or subsequent to death, ly self
who
is
eternal cannot
it is
non-existent, consequent-
be same with
imply the acknowledgment of two defects
—
k.
Because that
will
of destruction of actions
done, and the fruition of actions not done, after death both, of them are mapplicable. That is to say, if the actions performed ;.
in life, were to produce no result, in the at)sence 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.
Thien again, for the existing differeni:e of that of prime,
self
of
when a person has read the Vedas
boyhood with
in his
youth
and
boyhood should enjoy no fruits subsequent to that period either similarly all works done in the "present life in prime or old age should yield him no results, thus the admission of destruction of works done already and their unproductiveness is injurious, and ;
in
a previous birth from an absence
of
could be done, so that in«the present
a doer or agent no actions whatever a person has to
life
enjoy or suffer should be equally the case with
be no cause of the prevailing difference as its
alt,
and there
shall
happiness or woe in various shades, as we actually find to be the case, one is to
happy, a second miserable, a third beset with
difficulties, so that impossible to acknowledge the fruition of actions not done and along with it, the assumption of the body being self.
it is
— PANCHADASI.
— 63.
Another Lokayata says since with the
62'
body
the (yiva-Aima) or Life-soul the
(T)
77
plainly discernible in the organs, sensory
is
and
and by them words and actions are produced, organs) represent last
Thus doing away
Self.
mentioned of the body being
To admit 64. words and the rest nible,
this
of
be regarded as
justly
says, but
it is
we
may be
last
is
being the indication or sign
is
may be
intelligence can
what another Charvaka
self is that
case of the
without which
ergans of sense and deaf yet living, he
paralysed, his hands and feet are
deprived of action,
yet living, consequently
something
self is
cite in
blind,"
distinct from the sensory and active organs. support the expression " I hear," " I see," " I am
But
etc.
pronoun used
in
is
it
be remembered the
to
connection
with
that
first
hearing,
personal
sight, etc.,
establishes the possession of the necessary organs with
the
the
blind or
find a person
and progression, he may be dumb,
They
In
not clearly discer-
allowable.
This
because the
in
;
is
shew signs of
self.
fallacious,
body cannot action,
it
organs as they
the
self,
with the
take them for insentient objects, conse-
say, Intelligence
to
Is
(the
assertion
nothing inconsistent; though
is
quently (to a certain extent)
[That
active
they,
Self.
of actions Intelligence
we cannot
yet
of
exit
and since Egoism
dies,
several
functions
said " I hear," etc,
Now humanity
it
according to
are
means
carried on, consequently
which
when
it
is
" I have ears to hear," or " I see
Charvahas the chief or
consists in eating, dressing, etc.. but
it is
ulterior
aim
of
not so, because
a desire for a thing constitutes an ulterior aim or supreme purport, and as every one is desirous of acquiring happiness and removing misery, necessarily that desire
and is
the highest of that felicity
the
is
supreme purport of humanity,
and eAreme destruction
called 'emancipation' in the Sidhanta.
of
misery
But erijoyment 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.
PANCHADASI.
78
my
with
and not "
eyes,"
am
I
nection with the organs of sense
then again,
sight
ent from cognition, and self
sight,
My
in
;
hearing
with
etc.,
being the cogniser
Moreover,
sight, hearing, etc.
con-
be proved by similar
indifferent," "
is
in
simply a misapplication, for the cogniser
is
it
My
to
the ear."
from them
quite distinct
is
by shewing an attachment of
actute,"
from
'I'
be sought
their identity
if
other expressions as "
self,
am
Egoism)
then the perception of (subject of
Thus
is
the eye," " I
own
is differ-
different
is
mental abstraction, or
absence of mind, a person sees not, neither does he hear,
though lay
and hearing are
his sight
down
perfect,
cannot be similar to self.
insentient
we may
therefore,
sensory organs, and what
insentiency of
the
In connection with
a dead body the organs of sense and action are
is
in
it,
present,
all
yet they are insentient.
Further,
it
may be enquired whether one organ
whether their collective
ent
The
selves.
different
that a singRj
when
organ
that
is
totality first is
is self,
wanting
is
so,
or
quite untenable, for
a person should die
;
yet the fact
is
telligence
selves
;
moreover,
then
likfe
if
ten
their
be said
be
insenti-
otherwise, similarly
then in the destruction of one single organ,
and
many
so
if it
or,
the collective aggregate of organs be regarded
equally be destroyed
or
is self,
are
they
all
the rest should
should be neither
elephants tied to
life
many
each of them were so
one
if
that light,
in
nor
in-
different
tree breaking
it
asunder, the body will be similarly affected by desireS xjriginating with each of these selves.] 65.
A
worshipper o! Hiranyagarbha says as
with respiration, though the eyes and the rest
may be 66.
life
of
continues
the
organs
destroyed,*
And
as
after
all
the organs,
etc.,
sleep, respiration (vital airs) alone continue,
* Hiranyagarbha
is
collective
are engrossed in
and as
aggregate of Prana.
its
supe-
panChadasi. tlofity
over the
places,
it is
7g
has been mentioned distinctly
rest,
in several
therefore his Self.
[But Prana
not
is
Because
self.
absence of motion
like the
when there is no respiratien going death does not follow, we find plants do not respire* like
in the external air,
and preserve
selves yet they continue to grow,
in regard to animated beings
goes on during or
Prana
sleep
is
vitality
should show the usual
if
civilities to
at his
prevent a thief
sleep It is
;
hence
not
it is
it
in
and unconscious^
insentient
But
self.
it is
this
Because with the departure [cessation
man
gastric juice, a
as well call
mentioned
said
there
self,
but
the
in
inclination, to
it
of the
and
true.
secretion] of dies,
and we
Moreover, the superiority of Prana
self.
Veda
only with a view of producing an
is
in
devotional
exercises.
If
it
be
Sruti texts which clearly denote Prana to be
iaaismuch as similar texts are
tion with the mental sac consequently
the other, hence
exit,
its
does not hold
loses his appetite, wastes
one engaged
are
it
when he robs him
contended by the supporters of Ptatta, that with
death follows, therefore
may
self,
related to a
house while sleeping, that
but
self,
it
moreover, in
new com^r
a
does not, nor does
it
;
were intelligence or
it
person when he arrives '
when
instances
seen to continue
is
awake, yet
vitality j
cannot be said that respiration
tt
after death, yet there are
suspended, and
is
their
on, our-
it is
not meant so
;
also,
one
but
it
is
found
in
connec-
contradicted
serves
to
by
establish
the non-flifference of the abiding intelligence seated in then* with Brahma.J 67.
Mind which
supporters to be
its
Pancharatra.
*
self,
Prana is said by manner of Narad's
internal than
after
the
Th,ey say, " Persons given to the
We know too
expiration.
more
is
exercise
of
well that trees and plants have inspiration anrf
PANCHADASI.
So mind
regard
devotion
in
that light ;"
not an agent or instrument, but mind
The SruH
68.
are
self
and because, •i*r3«a
is
so*
corroborating the view of mind as
out to support them
pointed
* Mind
texts
is
:
— " Mind
is
either a
Because in conditions of trance and Mind is plainly discernible. Now, the Atma 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. In proof, we may cite the expression when from some cause or other, a person is not
is
an absence
sleep,
self.
of
under mental abstraction, on recovering from
wandering all
my
in
he says, "
was
I
Though
Mind, and hence did not hear you."
the time, he was apparently listening to what was being said
Thus
to him.
then, as
Mind
fixed, at others, unspttled, is
it,
always fixed.
from
self,
less
;
but
is
apt to be disturbed, sometimes
something different from
illumined
by the
that he has none, as he
will, for
who
self,
reflection of intelligence
not that self imparts something of his
own
of his
Mind
is
it is
is
own
consciousness,
passive, arid
action-
a needle attracted by a magnet when placed in
lii^e
apposition, the two
— Mind
and
Self
— from their close proximity
one another, are similarly influenced. Hence it is an agent and instrument. Here again there is difference, for as just said, to
Self
is
an agent
actionless, and, therefore, not
ment, whereas
Mind
emancipation.
But
it
is
so,
and
is
and
^doer)
instru-
the cause of bondage
may be asked how
?
The
reply
is,
proportion as you beget a desire for material prosperity,
are you enticed to search after
it,
and that subjects you
and in
more
to re-birth
;
while on the other hand, after having ascertained the unreality of
when with due deliberation, you cease to have and increase your spirituality by the 'means'
the objective world,
any concern for
it,
of knowledge, your knowledge destroys the 'accumulated'
'current works' leaving alontf the 'fructescent'
mation
in life,
for
and
your consum-
so that when you part with the body, you enter into
is joy, and which no eyes have seen, nor ears heard, and Mind can form no adequate
that blissful state whose sole essence
conception
of.
.
IfANCHADASl.
bondage
V&ast of a person's "'
or
that
Situated internal to the vital sheath,
mind."
full of
Some Buddhists
69.
mind
nally than the
sient in duration
establish
Mind
Therefore
is
of
from
it,
more
inter-
in
which
say, intellect
supporters to be
its
cause of cognition by the mind
is
is self.
They
regarded by
release."
his
self, distinct
affirm Intellect situated
is self.
internal position
its
St
manner
this is
due
:
tran*
is
and
self,
—because
to intellect,
and
the
that
is
evident
knowledge
If
70.
or cognition, and the predicate of the
word 'mind,' namely internal organ, were ohe, how can 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 ;' of them, Egoism
and
'This,'
am 1]
is
called cognition {Boodhi),
Mind.
Since without the
71.
internal
Intellect or
Mind
is
cognition
the external
and
effect or action.
Since that (Intellect) perception of Egoism
72.
apt to rise and disappear every
sitory,
*
is," therefore,
and C|use, while
called the internal
is
of 'Egoism'
perception
can be no such knowledge as " This
there
is
[I
and self-illuminated
A
Yogachara says
moment,
it is
am
[I
I]
called tran-
;*
or spiritual soul
Intellect
All objects whether external or internal are
moulded
is
his self
after
,
:—
know-
knowledge resembles a flash' of lightning, it appears and disappears in a moment, hence it is transient. But as it discovers itself and other objects, it is called self-illumined. a river current, It has been compared to the light of j lamp and of a knowledge continuity the up keeps where wave after wave
ledge.
Now
this
;
first
on
;
object
is
displaced by a second^ and that by
hence the current of
which, one
Egoism
.'I
is
am
local, I' is
knowledge
and the other continuous
an instance
another form of Boodhi. II
intellect or
'
This
of the is
a
jar'
first
and
is ;
a third, and
so
of two sorts, of
the perception of
variety
and
is
only
similar other percep-
;
PANCriADASf.
Sj
And
yj. birth
are
Hence
instances
all
The second
objects.
:
—
body,' 'this river,' 'this house,'
'this
the second.; they
of.
relate
or continuous flow follows the
Therefore that one
Now
is self.
it,
view
thereby fixing the transient flow of the
and the self
but what knows
objects td a certainty,
he
is
intellect.
in
dwell-
to
be one
But
this
sensory organs, eyes
like the
etc.,
being the means for ascertaining action, Intellect
rest, ;
is-
action of knowledge in the
the
For,
objectionable.
is
perception of form, taste, smelly
not
or local.
the continuous flow
mind on Boodhi, and
ing upon or concentrating the with
external
to first
no other than Mind, therefore 'emancipation' consists
is
t'O*
the local flow of Boodhi produces the continuous which
action.
its
an agent subject
;
and death.
tions connected with 'this' etc.,
in the Veda
soul
life
the/
is
which ascertains or
it,
—
and as he is naturally luminous, That is to say,- like the sun who is
self.,
always self-illuminated.
is'
cognises alt
the discoverer or illuminator of all objectsj which are, therefore,'
by him, we have a similar
said to be discovered or iUmninated conditional' difference is
a
and
illumination laniip,
Intellect illuminated
{Boodhi)
Intellect
by
As
Self.
;
Self
the light of
covers or takes possession of a jarcr another object and-
discovers
it,
the two are mixed, though naturally they are distinct
SeK who become one, and
similarly to
between Self and
is
from which cognition Irorh
each Other.
sariie
Brahmana
cook, Siniilarly
consciousness
this twin follows,
And
blended with Intellect so
is
medley
is
the
means
as-
of perception
though naturally they are distinct
as from a difference
in
occupation, the
be designated' separately a reader and' the intet-nal organ which is a product of the good tntay
quality of the non-quintUplicated elements, ether ftnd the rest, for its
certitude
resolution
is
is
called
Intellect,
designated [Sana)
and
Mind
of that internal o»-gan into Intelfect
functions ot internal
and
''external
for ;
its
action of dOubt
and
consequently the division-
and Mind for objects of 'V
theif separate
and
'this' is
nor
feasible.
In referehCfe to the transient nature of kno
ments adduced by Scrutiny.
For,
if
Self
be
liskble
to
destruction every
moment,
in-
;
PANCHADASl.
A
74. is
Madhyamika Buddhist
not Self, for
says this transient cognition
very short-lived, like a flash
is
it
83
of lightning
in a prior period, there can be no acquisia person advancing money to another with a promise of re-payment a year hence, must naturally forget every thing about it and will cease to demand or receive payment from
the absence of that Self
tion
of wealth
or
Then
his debtor. will
;
again, a person on rising from his dinner table
never express satisfaction the next
well satiated, as he does
can of milk
may
;
a dead
be turned
likewise
that he has been
turn into a beast, a
into poison
a moment
after.-
cannot be aserted with any plausibility, that a second
wards;
it
Self
produced after the
is
moment
man may
first
one
is
destroyed retaining
conceptions, consequently the subsequent Self
all his
capable
is
of
retaining the knowledge previously acquired by his predecessor,
and
this prior
knowledge
the transient Self
is
is
But since
said to be due to mistake.
subject to destruction
a
in
subsequent
moment, necessarily in the absence of an observer and site, there can be no mistake [as in the instance of a snake in a rope, a Moreover, spectator and rope are needed to create that illusion-] as knowledge
is
non-particular,
Even
must have a
receptacle,
knowledge
the asylum, that will
is
conception cannot be ac-
its
adhiitting conception to be a fact, then
knowledged.
vehicle, or
asylum
;
and
if
it
it
be said,
do away with the non-partir
cularity of knowledge. If Self
inclination
were short-lived, a person for
pleasure a/td run headldng into sin
moment, the
have not the
will
doing meritorious deeds, but
first
;
will
for his self
is
lead
slightest
a
life
of
changing every
one gives place to a second, and that
to
a
third,
so that the doer of sin (they regard Self so) will be re-placed by 9. new self the next moment, and there will be no bad consequences for him,
and there
will
be a
total
abserxe of desire of happiness. we find a person say, " My
Further, on appealing to experience, intellect is dull ;"
the intelligence of
"My
another says,
the same difference self
is
in&IIect
is
sharp ;" here also
established between self
knows no
iself-illuminated while' Intellect
fluctuation,
is
dependent on him, therefore not
it is
illuminated by
self.
and
intellect
permaneiiit, self,
;
fop
and
consequently
PANCHADASI.
84 but 'Nothing'
as without
self,
is
not another thing can
it
be
perceived. 75.
And
in
cite
the
evolution of
knowledge, and
support the
world there was subject,
its
" Before the
Sruit text.
nothing
present
phenomena, are only
t. e.,
;"
and
illusions-
created on nothing.* 76.
But
of 'nothing'
an
;.
but illusion must abide on some-
and in the absence of
that site
ted to be the source
;
moreover, 'nothing* also stands in need
of Intelligence as a witness, otherwise
have any power or force.
instance
* self
A
made
of
P^o
in a rope.'
Madhyamika Buddhist
and tlungs
cite
distinct
from
calls
self,
'
sleep'hesays "
site of
Nothing
;'
so
us take the the snake
his self,
because
are like nothir>g, consequently •
nothing,'
Tn profound' sliumber, a pgrsontoses
external objects
illustration
let
Here the
for the resemblance of all Objects with entity.
cannot possibly
it
an apt
use of in Vedantic writings,
snake
'
'Nothing' for
in-
cannot be admit-
illusion to arise, consequently 'nothing'
frequently
asserters:
maintain the unreality of the world which they
say to be a simple illusion thing real,
For the
this assertion is inadmissible.
it is
all
the principal
consciousness of
and he experiences nothing; for, on rising from knew nothing then." Moreover, to a wise person,
I
the remnant of ignorance in the form of the Blissful sheath, is self—a semblance of nothing. But it may be asked of. hin»
whether his nothing self-iliummated ?
is
If
different from' nothing
deration
with or without witness the
?
Or whether
then that witness
first,
is*
it
is
something
and no other than
—without a witness—
will
self; the second consibe a contradiction, and the third
Brahma by another Then again the Sruii
view of self-manifestability only establishes
name and remove
'nothhig'
altogether.
by him from the Chhandogya Upanishad that " Nothing was present before the world- was ushered into existence" does
text cited
not apply.
It
introduced to
does not help his position.
Ao away
with
It
has been purposely
the assertion of 'prior condition'
acknowledged' by a Naiyayika, and Vaishesika Buddhist, as an« efficient
cause for the world.
;
PANCHADASI. Is
85
and when a person imagines, he sees a snake,
rope,
rope
illusion requires the presence of the
no mistake
there can be
We
of snake.
rope existing on the ground, on which of a snake through the that snake
for
if
lying
Hence
is
no
the form
projected
were
so, a light helping us to
front
is,
said,
dispels
if
it
'nothing'
;
is
know what
thing
the
be clearly impossible.
this will
the real entity and
phenomena rope, that
in
nothing must have something resting on the background there can be no illusion on nothing, as there can be
without a rope, etc.
Then
cannot discover
intelligence
on
is
who is
discovers nothing
needed
for that
It
?
purpose;
and the objective world,
if
Self were to be
acknowledged as Intelligence
from the cognitional sheath and most situtated, and existent too the Blissful sheath
different
—
trinsically
This
self.
again,
for
;
no snake
intelligence.]
Therefore,
what
itself,
real entity is intelligence,
illusion
and
;
actual creation, but simply a superimposition,
are illusions created on nothing, like the snake
an
it
have, therefore, a real
is
it
hence the
that
seeing
enveloping force of ignorance
in
it is
;
without
is
the instruction given in the
in-
—
is
Vedas,
Thus having shewn the contention about the nature 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 78.
of Self, his size
their individual assertions
79.
A
on Sruti te\ts and reason.
set of dissenters
mikas regard
self to
pervades in the
known by
be equal
in size to
finest capillaries
* But
this
all
'
of
Madhya-
an atom, because he
,
statement of the atorqic
size of self is
untenable
be confined within a small space
particular part of the body,
pain
name
which are no bigger than a
hair divided into a thousand parts.*
for in that case, he will
the
consequently a person
over bis body in the case of
illness.
Self
will is
in
one
feel
no
a knower,
he alone has consciousness, so that to feel pain rn the feet as well as in the head at one time, clearly does away with his atomic
PANCHADASf.
86
Because innumerable passages to that
80.
" Self
in the Sruii.
effect
occur
than an atom and subtler than the
is finer
subtlest."
SI
Here
.
But then
size.
or musk
is
musk
is
or
another illustration from the Sruli to the
is
"The
purpose.
of a
forepart
single
when divided
hair
partisans allege, as the sweet scent of a flower
its
diffused at a distance from the spot
kept
into
;
spite
similarly, in
where such flower
atomic
of his
size,
self is
diffused all over the body, hence either pain or pleasure can be
equally
[ilaced
in
and
the head
felt in
distant from each other
a jar
will
:
not
at one time,
feet
but this
is
with
fill it
quality to remain confined within
a mistake.
and
oil,
though they are Because
it is
in
oil
seeds
the nature of a
the body, whose quality
it is
j
hence, external to Self, there cannot be any quality of conscious-
Then
ness.
again,
applied to the all
feet
it cannot be maintained, like a sandal paste producing a pleasurable feeling of coolness
over the body, the consciousness of Self confined in one parti-
cular regiqfi of the
everywhere.
body
Because
diffuses
in the
over and pervades
itself all
it
case of sandal, the watery particles
of the paste are absorbed into the body
tfius refringerating' the blood and producing the sensation of coolness, so that there is no refringerating quality present in sandal, it is only the water
mixed, that has
with which
it is
tration
not an apt one but extreme.
is
like the light of
may be
one particular part.
Then again, thay say, of a room, con-
interior
by diffusing or pervading
sciousness of self illumines
in
necessarily therefore the illus-
a lamp illuminating the
the body, though he
in
it,
confined within
Even
this is
afi
parts of
the narrowest limit
open to objection.
For
self
be visible and have a form like the lamp, both reduce him t* the condition of an unreality, subject
that case will
o£ which will
to destruction, which size.
The
he
is
not.
S'rM^i texts cited
Thus
then, self
by the partisans
not atomic in
is
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 perception.
are
difficult
of comprehension, so
is
self
difficult
of
PANCHAfifASf.
one fractional hundredth only
iiflndfred parts,
capable of knowing" so very subtle
in
because consciousness
si2fe,
body, from head to foot.
of the
an
is
individual'
is self.
Another sect called Digambars
83. diate
87
say, is
self
interme-
is
present in every parf
And
fot the Sft/ii texi
—
" This self occupies even the tips of nails."
Though
83:.
mediu'na in size, yet he'
?ng in the capillaries
body when
it
may be
objected,
if
Self
elephant which ;
is
therefore,
a big animal,
of self entering Chat
Hshing his medium
name and form the
is
and
small,
is
size air
body
of
a?
due to a smaller or greater particle
body according
to
its
in the
impermanence
thus
size,
esCab-
manne.* afotesai(f
like a far,
etc.
[for'
are indicartions of creation, and, therefore, non-
hence the view of a Digambar
destruction
and
in
the force of fructescenf
But the attribution of form
eternal ;}
so is the
size.
fo self will reduce him',to
virtue
froitt
said, the entry of Self in the
is
it
bigger or smaller animal
85-.
it,
were medium
he could not enter the body of an ant which
works
in the sleeves'
cover his body with
said to
is
in capillaries attributed to self.
But
84.
capable of pervad-
is
instance of ther physical'
person has pa'ssed his two hands
a
of a coat,- he
pervasion
;
just as in the
sin)
is faulty,
as
of works without enitoying their
and the
implied
results (of
of merit ancJ
(accidental)' fruition
de-merit without worfcs being performed.
it
Both' these defects'
Will apply'to self. 8*6.
size
Thus dien
— excessively
as both the views of self in regard to his
minute
like
defective, consequently what therefore,
great,
like
an atom or intermediate is
ether he is all-pervading
the Vedai say, " Like ether he
As
" He
is
is
pervasive
;
he
is
eternal."
formless and actionless,"
87. Like his size, the intelligence of Self of contention. ii,
— are
medium is and formless.
neither small nor
Some acknowledge
while a third say
him
is
equally a subject
his intelligence, others
to be both intelligent
and
deny
insentient.
—
a
PANCHADASI.
88
According to a Pravakara and Naifayika
88.
self is in-
but like ether possessing the property of sound, he
sentient,
body, with knowledge or intelligence for a quality.
is a
They
89.
Desire,
him other
attribute to
endeavour,
spite,
qualities as
:
and
happiness
vice,
virtue,
misery and impression.
As
90.
are
these qualities
liable to
come and
go, the
circumstances under which they appear and disappear and cause are
their
now being
ascertained.
bined with the mind, from the qualities
the
fadrishta,)
When
com-
self is
of the
influence
unseen
but in
intelligence, etc., arise,
the
profound slumbering condition, when the connection of mind •with self is cut off,
they also are effaced or wiped away.
Thus though
91.
self
knowing or and the
intelligent
rest,
naturally insentient, yet for his
is
he can be acknowledged as sentient
of intelligence,
quality
moreover, the other qualities, desire
;
likewise establish
doer of virtue and
sin
— he
is,
it
As happiness and misery
92.
;
and as he
is
therefore, distinct
an agent,
are sometimes produced
from good and bad actions performed [during
sell
and the
desire
from similar actions
rest derived
—
from Iswara.
in
life],
in
so are
a previous
life.
In this manner, though
93.
quite possible for in
body, as
a fresh
treats of
94.
If
A
amply
is
Prabhakara and
it
it
to
by the
\^eda
when
it
«
Tarkika regard
metempsychosis
the
'blissful
;
is
all-pervading he cannot
therefore,
it
is
said, the desires
present bod^ are a product of works done in a prior
of objective life,
experience
it is
remains even in the profound slum-
and
like
the stay of Self in the present
will
produce a future body, where to
body, actions performed now
self
testified
be apprehen4ed, since Self
of the
state
self is all-pervading, yet
go away with death, and be re-born
'Works' {Karmakanda.)*
be subjected etc.,
to
as their self, for
seath'
*
him
felicity or
misery, in proportion to merit or de-merit,
has to go, to re-habilitate
it.
:
PANCHADASI. bering condition intelligence,
therefore,
;
self
and the
desire
89 an insentient body with
is
already
rest,
for
cited,
his
qualities.*
Now
95.
the followers
Purva Mimansa) which
ful sheath
their self to
is
For a person on
from
rising
sleeping soundly and
{Bartikkara
remembrance of
remembers
* But that
this
doctrine of theirs
a
is
that he
both are experienced
felicity,
felicity,
certain
be both insentient and
said to
is
the
bliss-
was
then, a condition in which
sciousness must necessarily have been
Atma
of
be both insentient and sentient.
his sleep
knew nothing
ignorance [insentiency] and for this
of Bhatta
or as they are called Bhat, regard this
amouut
present,
;
but
of con-
hence the
sentient.
clearly untenable
;
for to say
profound slumber the absence of consciousness proves be instentient, is opposed to individual experience for if
III
self to
;
such were a
fact,
expressed "
I
a person on rising from sleep would never have
was sleeping happily,
knew nothing Aen," thus
I
clearly proving a remnant of consciousness, enough to leave an
impression
in
the
m?nd
of the
sleeper as to his perception of
happiness, accompanied with ignorance. Sruti, Self
is
desire,
spite,
organ,
is
said to be without attributes virtue,
etc.,
;
Then
again,
therefore
which properly belong
simply a delusion.
to
in
the
attribute
to the internal
MoreoveV, as the said qualities
and the rest, belong to the internal organ which continues wakin§ and dreaming slumber consequently present then; in but in profound slumber, that organ is absent, hence there is an desire
—
absence
of the qualities
which mark
—
it
it
will
thus be found, that
the natural inference of what has been mentioned establishes the internal organ, and not self, to be possessed with the qualities, desire, etc.
There
is
yet
another consideration which precludes
the applicabihty of the view held by I^aiyayikas and Prabhakars in that case it for say they, self is all-pervading and manifold ;
will
be
selves
difficult to
connect a particular
are related to
connected with 12
all
all
minds.
bodies,
all
self
with one body, for
works, and
all
all
enjoyments and
a
PANCHADASI.
<90
Thus
96.
recollection
the
then,
which arises
sensibly,"
consciousness of Self
in-
his
first
and experience or perception,
And
since
Sruti mentions " Self
the
establishes
the
said to be covered with insentiency.
is
of his consciousness
insentiency,
his
is
not deprived
profound slumber,'' and
that
in
and insentient and
sentient
on
such profound slumber, hence for
in
the presence of ignorance
memory
was sleeping
of a person
never follow without the perception of actual
waking, can
ignorance or insentiency
97.
mind
the
in
" I
like
the
therefore fire-fly,
he
as
both
is
luminous and
dark*
* But
open
this is
to objections,
a few of which are here worth
and darkness are naturally opposed to each other, so are sentiency or consciousness, and its reverse. As ,for instance, it cannot be said, " This man is a jar," so the above
As
mentioning.
light
conditions cannot exist. insentient part
perceivabldk in
is
For instance,
if
be said, that
it
self,
so
possessed of properties directly opposed to each other impossible. is
the
and the light of consciousness is not that for the same body or substance to be
perceivable,
As from
the sight of a stick,
is
clearly
cannot be said, " here
it
a Dundi," but there must be present an individual carrying the
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,
sentiency or consciousness be
then
insentiency mu&t
creation
of fancy.
Bhatta, what sentiency of
is
Whether
identity ?
Or
the
stand-point,
first
it
the relation of the two parts, insentiency
self ? is it
the part representing
—
in
fall
— Likewise
if
deemed amenable to perception, the back ground of *Ilusion may be asked of them who follow
it is
due
to
combination or to
self
will
be reduced
objects derived from a combination of two or material,
hence non-eternal
insentiency will be insentiency,
manence,
which
like
a
and owner.
only a condition of subject
jar.
;
is
absurd
if
;
We find,
an
From
impermanence, for more substances are
to
the second view be maintained
with sentiency,
identical
and
and sentiency with
the third will reduce self to impertherefore,
no proofs as to one half
PANCHADASI. After
g8.
held in
exposing the error of the Bhats, the view
thus
Sankkya
§1
now
is
being
A
forth.
set
Kaptla (author of Sankhya Philosophy)
says, a
follower
form cannot have both insentiency and sentiency to say self
therefore-
;
formless, would be meaningless.
is
But the attribution of a recollection of insentiency
99.
self in spite of his intelligence,
{Prakriii)
Matter,
active,
that self
may
is
doe
only
is
to>
possessed of the three attributes-
and painful or dark, and subject
to change,
only
be an agent or instrument of enjoyment, and
freed from the 100.
which
bondage
Though
Self
to*
does not imply any contradic-
For the perception of insentiency
tion.
good,
oS
body without
This
of re-births.
and Matter,
is its
be'
purpose.
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 to
Spirit,
matter
is
regarded as the cause which helps
enjoyment and emancipation
and emancipation etc.,
;
and
for
allotting
self
bondage
to Self, like the aforesaid dissen^rs Tartika
even the followers of the Sankhya School admit a
distinct,
difference in self.*
loi.
As proofs confirmatory
and the unassociated
bliss
of the insentiency of Matter
and intelligence
are being cited in reference to the
first.
of Self, Sruii texts
" For
cause, the indescribable [Ignorance or PrakriHI
Mahat fMahatatwd)!' And
in
its
being the
is
superior to
support of the unconditioned
or unrelated nature of Self [we find
it
said] "
This
self
is
un-
associated or unrelated.
being insentient and the other half sentient for in Ihe It is true the Sruti, Self is described as a mine jf knowledge. only to refers that but insentiency, this Smriti mentions about slumber. profound of condition the in Ignorance of Self
it
;
* Kapila regards Matter as the cause of the worid, and says, and deliverance of the likewise the cause of bondage
is
PANCHADASI.
92
fallacious views held
the
Thus having exposed
102.
the aforesaid dissenters in regard to the nature
now being
opposite doctrines concerning Iswara are
For
purpose, his nature
this
engaged [occupied]
closely all
He
in intelligence.
declared.
of matter,
controller
the
is
by
their
According
determined.
is first
to the followers of Fbga, Iswara
of Self,
superiyr to
is
individuals.
As
103.
and
Jiva,
the
in
qualities."
is
equilibrised state of matter,
the
is
evenly
the
individual
with
when
its
Atma
or Spirit
equipoise, that
is
but
;
it
is
matter
destruction,
periods of cyclic
and
Lord
of the
Satwa, Raja and
Tama
the
is
/"/-fli^Aaw
tenement of
his
lord of Matter
to say, Iswara
blended, (likewise called
are
(Purusha)
He
Sruii "
That
which
flesh
open
be
a
in
to say, its three properties are evenly
j
called
is
For
to objection.
said to
is
or primary)
ir»
state of
balanced.
Evolution begins only with a disturbance of this equilibrium.
The
mentioned condition
first
spoken
is
as
of
the
natural
(Pradhana), chief or primary condition, so that with evolution arises the inlentient condition
;
now
insentiency be the primary
if
come to be from a want of association with the no relation with the primal condition ;
state, the equilibrised condition will nec^sarily
secondary.
Then
intelligence
(self)
and as without a
again, there
is
relativity of intelligence, the
subsequent evolution cannot proceed from insentiency, consequently the primal cannot and that primal condition is Iswara's intelligence endowed create ;
with
Maya, who
is
the internal
ruler
and creator of
litie
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 ttie all-pervading intelligence
and the
attribution
internal organ, are for such
an
of
enjovment,
enough
intiBite
etc.,
to
the association of the
to settle the point,
division of
Atma
is
and the necessity removed other-
clearly
•
regard the eternity of matter and manifold diversity of will land us in the region of {sajatiya, vijatiya) defects
wise to
Atma
marked by Western
similarity
physicists,
and
dissimilarity,
or in
the language o£
isomorphism and disomorphism.
— PANCHADASJ. ground
and
—
for
trolled
by
the scene of works already bearing fruit
is
it
the three
attributes
hira. It is
Resting
their
Iswara
marked
among
him, as an internal knower.
opinion prevails
variety of
they
regard
in
to-
these controversialists.
nature of Iswara after Patanjali
the
He
declared.
with
.Srw/j texts, as
construe according to
With a view of ascertaining the view held by a
105.
Yogachara,
felicity
A
defined as "
is
being
is
particular person unconnected
or misery, merit or de- merit, good or bad action,,
and composition.
impression
their
they are con-
this is the
opinions on such
believe support them, and which they their lights, a
—for
only menFor the Brihadaranyako-panishad
Veda.
texts explanatory of
104.
mentioned
just
not to be imagined that
tion of Iswara in the
have
93
Like Jiva,
He
is
un-
associated (bliss) and intelligence.*
But
106.
*
It
it
remains
may be
asked,
to
regard
in
Now
a marked similarity
is
Jiva
to
;
for as
tjie
an enjoyer
is
former intelli-
only, but no agent
such an experience of his enjoyment follows
from want of discrimination, attributes of the internal
happiness and misery are
for
organ whose function
(Boodhi), in connection with which, he
power of enjoying, and that Boodhi is
thus unconditioned
be unrelated, ^^elf-illuminated, uniform, and
gence, so does the latter* and he or instrument.
is
be observed that there
to
between Sankhya and Yoga holds him
Iswara
if
the agen?; from similar
want
is
is
the-
intellection,
apt to be attributed the
(spiritual soul or
of discrimination, self
regarded as an agent, and so long as the
intellection)
practically
is
intellect is not
cleansed
by the practice of the two varieties of meditation called samprajnata and asamprajnaia or better still, the conscious and unconscious varieties of the Vedantin,
extirpated
then Jiva
;
misery cannot
is
is
completely
roused to his sense, he has now got discrimination
wherewith to keep misery at bay, and misery
be
but when these medititations have thoroughly ripened,,
called emancipation in
Iswara, but
Yoga
does,
and
this
Yoga. that
extreme destruction o£
Sankhya does not admit
Iswara
or unassociated [uncondioned] Intelligence.
is
like Jiva
unrelated
— PANCHADASt.
94
or unassociated intelligence,
the
reply
is,
possible for
[That
particular person
being a
his
a controller, a bad
and a
controller,
eman-
man be
good
absence of Iswara as
in the
released while a
and thus the inevitable law of
such
good subjected
Karma
?
quite
it is
to say as a king rewards a person for
is
and punishes for bad deeds,
re-birth,
controller
be no regulation of bondage and
otherwise there will cipation.
how can then he be the
that does not imply any contradiction,
will
be
to
set at
nought].
And
107.
the^ testimony
As
control.
his
establish
wind moves and the sun shines." unrelated
works, wise
a
And
there
;
is
?
So long as there
unassociated control
:
like-
is
is
a want
Vide ante V. 100.)
(
With a view of establishing a difference between
Iswara and Jiva, a Tarkika (Naiyayika)
port
he
apt to, consider himself as subject
as has already been said.
is
And adduce
— " His
desire
says,
Iswar's
three
endeavour, and will are eternal, and his
qualities, intelligence,
no.
is
absence of pain,*
be likewise devoid of pain what
Jiva
if
of discrimination, a person
109.
his fear the
be asked how
arguments and (good)
are
constitutes the distinction of Iswara
to grief
it
it.
Moreover
108.
If
likewise goes to
From
the usual atributes or perquisites of a Jiva,
controller."
reasons for
"
" This Supreme Self for an
?
etc.,
SruH
of the
for instance.
is
unsound and objectionable. the
testimony
the
of
SruH
sup-
in
him
eternal, his determination actuates
always and knows no rest."
manner,, the eternal
In this
nature of his qualities are sought to be established.f
* There are (a).
An
five
sort#of pain
Identity
of ^ight
:
and
happiness and objects tending to material objects,
(d)
Fear
seer, it,
of death,
(c)
and
(i)
Ardent desire
Pain produced (e)
for
from
Eagerness for the
preservation of the body. j-
In such an admission of the eternal
Iswara there
will
intelligence,
etc.,
of
be created a discrepancy with the Srutt texts
PANCHADASI.
95
The opinion held by the worshippers of Hiran)'is now being cited. They say, if Iswara be
III.
garbha (Brahma)
regarded as eternally
intelligent,
be continued for
will
the collective totality of subtle bodies
In
113.
spite
because he
Jiva,
of his
Brahmana
Udgita
is
of creation
who
is
Iswara.
not a
is
and because
;
in the
has been fully declared. The
glory
his
work
having the subtle body, he
devoid of actions
is
the
etc.,
time, hence Hiranyagarbha
all
is
therefore Iswara,]
As
113.
there can be
the gross physical
says
:
— Virat etc.,
called Iswara for the
conceit is
he
that
the
is
always possessed
[and of divers forms].
And
114.
without
of the subtle
aggregate of gross bodies and
collective
of head,
is
no perception
body, therefore a worshipper of Vishnu
cite
"That he has thousand
support
in
feet,
thousand hands, and an equal number of heads and eyes." {Sruti.) If
115.
an immense number of hands and
constitute Iswara, a
called
so.
may
centipide
with
feet
were to
equal propnety be
Therefore, abstain from calling Virat to be Iswafa
but look upon
Brahma
as
so
;
and beyond him, there
is
no
other Iswara, for none else has the power of creating subjects.
Those who are desirous
116.
worship
says " Prajapati (Brahma) creates
and large progeny ;
for the Sruti
all subjects.''
But a worshipper of Vishnu says since Brahma had
117. his
of issue
Brahma, and regard him as Iswara
origin
from a
consequently the
lotus,
and
that
was the navel of Vishnu,
latter pre-existed hira,
hence he
is
the father
and therefore Iswara, and not Brahma. where
it is
mentioned, " With the creatipn 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 inferj with every show of Teason, that the
mean a
words
'
true desire,' etc., cited
by a
Tarkilca,
duration extending to cyclic periods of destruction and
not to eternity.
—
.
PANCHADASI.
96
A
ii8.
Vishnu
says his
Shivite
could
own
deity
Iswara, because
is
where the legs of Shiva were
ascertain
not
resting.
A
119.
follower ot Ganesa takes objection to as Iswara,
of Shiva
nition
Ganpat
for
Ganesa
is
for
he had himself to worship
conquering Tripur to avoid disaster
own
whom
deities
Iswara
they 9all
{Mantras) sacred formulae used
the
therefore
;
Iswara.
In the same way, there are others
120. for their
the recog-
;
who show their
in
a bais
by the help
of
respective
worship, they seek to establish the truth of their assertion, also
by an analysis and argument of
reference to
Kalpa
From
121.
their
[a complete cycle of four
the
internal
knower
as
meaning and by a Yugas\
to inanimate objects all
are equally denominated Iswara, inasmuch as instance, the_/f(r«f rdigiosa, ashpias gigantea,
even trees
for
and bamboo are
objects of worship with men.
i22;^In order
to ascertain the correctness of the several
views held concerhing Iswara, by the different sects of worshippers,
it
is said,
with the help of analogy
and analysis of
the arguments used in the Shastras, a wise and tranquil person
has no
difficulty
ascertaining
in
differentiating
him as secondless.
Iswara from the rest and
This
will
be shewn
in the
sequel.
The
123.
testimony of the Srution this subject
following effect is
the
:
— " Know then Prdkriti
particular
is
person endowed with
is
Maya and it."
" All
to the
Iswara objects
which ramify the universe have sprung from him."
[That
to say. Matter
and the
Interna!
is
the proximate cause, of the universe,
Knower
the instrumental
associated with
cause' abiding
it is
in
whether sentient or otherwise which
the
Supreme Iswara,
Maya^ fill
is
.^x^^ all objects
the universe
are
said
be derived from Iswara, inasmuch as the same matter which forms a feature in Iswaria is equally present in the rest
to
{Sruti).
PANCHADASI.
97
And inasmuch as all contradictions are cleared by SruH text just referred above, the different worshippers o£
124.
the
inanimate and
animate bodies can have no further cause of
disagreement.
And
125.
as
Illusion
(matter)
7a/a«?
to be full of darkness,
by
beings,
all
such experience
And
126.
(Maya
its
establishes
and
infinite
"
on appealing
both young and old, 127.
men and women
Fascination
grasped by intellect; that
comprehend.
[It
is
is
^at
128. its
action of
infinite."
Maya
Novv
alike.
is
As for
described as what cannot be
to say,
what the
intellect
fails
ignorance which leads
to
men
world and to addict themselves to
or sensual enjoyments.] If
be
it
said,
for the uniyersal pervasion of
property of darkness or
ft
is
capable of being removed or
it
is
doubtful
destroyed by of the
and an analysis of the arguments used for and against, to lead to
the
inference of
ring to this the Sruti
ss^ys.
its
"It
is
Maya,
ipiorance being an estab-
For such a purpose the conclusion
knowledge.
We
is
this
universal presence, as
lished fact according to individual experience,
whether
individual
want of intelligence.
spiritual
to believe in the reality of
mundane
its
likewise
It
to the experience of all persons,
Insentiency refers to
instance a jar.
The
It is
nature of Matter establishes
actually find
and
"
following wise.
the
in
both insentient and fascinating."
we
described in
is
fascinating.
property of darkness as proved from
its
experience,
existence, as
its
in the Sruti.*
or Prakriti's) action
Sruti to be insentient
the
and experienced
a proof of
is
has been over and over mentioned
Nirsimha
in the
said
is
(ignorance),
indescribable nature.
Sruti, is
cited
Refer-
neither being nor non-being,
other, and 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.
*
are
all
equally ignorant of something or
when asked about a
13
thing
— — PANCHAD'ASr.
gS
And what
etc."
being nor non-being
neither
is
indes-
is
cribable.
129.
termed
be
cannot
It
experienced everywhere by
non-existent,
alike
all
;
for
capable of being destroyed by knowledge
;
is
it
nor existent, as
it
is
but as something
worthless from the standpoint of knowledge.
Thus
130.
it
ican be described in three separate ways
In the light of knowledge
(a)
From
(b)
it is
:
something worthless.*
the standard-of logical inference,
it
indescri-
is
bable.
And
(f)
tion
it
is
And
131.
rendered is
by spreading a picture,
as
plainly visible, so the
Maya
due to
mena
according to the standard of ordinary percep-
really existent.
;
with
its
apparent existence of the world
destruction by knowledge, pheno-
are reduced to the condition of non-reality,
when
figures in the painting disappear
ijjj^In the
Sruii,
are
all its figures
Maya
is
it
is
just as th
rolled up.
described as both independent
and dependent ; but to apply such opposite conditions
one
to
and same substance, may appear contradictory, hence explained in the following wise
:
— Since
Maya
it
is
cannot be
conceived or realized as a separate entity without intelligence,
consequently
it
is
said to be dependent,
affects the unassociated'^telligence
133. ciated
It
intelligence
it
134.
is
and inasmuch as therefore free
of Self insentient ;
and making him appear
and through the
reflex
intelli-
seeks to create difference between Jiva and Iswara. It
may be
asserted,
knows no change be thus
if
affected
Self
who
is
ever uniform
by Maya, then
this
* The word worthless requires to be explained. not exist always in
The
it
:
has the faculty of rendering the uniform unasso-
totally bereft of intelligence
gence
it
all
the three conditions of tiYne
What is
and
trans-
does
called
so.
three conditions or divisions of time are waking, dreaming,
and profound dreamless slumber.
;
PANCHADASI. formation would indicate
gg
The
change.
reply
Maya
is,
destroys his unchangeable and uniform nature and discovers the phenomenal world in
ing for
—and
him
this
nothing astonish-
is
it.
Like the solvent property of water, heat of
135.
hardness of stone, transformation
naturally
is
fire
and
present
in
Jkfaya.
So long as a person
136.
he
come
has
not disenchanted of
is
apt to be filled with wonder concerning
is
know
to
the
of Iswara,
wonders cease and he regards
it
when he Maya, his
controller of as
it
spells,
its
but
;
something unreal and
false.
To
137.
a Naiyayika and others like him,
the reality of the objective world, this
is
who
applicable
And
138.
with a view of shewing the uselessness of multhe necessity
questions,
knowledge wherewith intelligent
to destroy
pointed out of cultivating
is
Maya, and
but there are
no necessity
is
Maya
of
" Ascertain
its
And
men who would dissent know what Maj/a is known
indication as
indication
that
is
to4|ll
to
all
men
can you ascertain
in
in
nature
its
spite
of our
is
manner
that
And phenomena
142. for,
it,
and
hence
it
say,
from
all
bias
the nature of Maya.
it is
said,
is
men."
is
— an
Like a
presented to your
otherwise
;
illusion.
and Maya
How
is
then
'
?
are said ta be a product of
diligent
investigations
ascertain the exact nature of any one thing self
to ;
all
nature
its
tb^ugh palpal) ly present and manifested.
appears real while the fact
known
proper for
what cannot be ascertained
magical performance every thing that sight
is
for ascertaining
proper that one should
exactly,
what an
is
^'
destruction
then,
persons, and there
141.
this
person should do.
Thus
140.
and not
Maya.
to a Vedantin, for he believes in the unreality of
tiplying
believe in ;
and say whether
it is
;
we
sadly
Maya, fail to
hence free your
possible to ascertain
PANCHADASI.
lOO If all
143.
learned
the
men
were to join in investigating
the nature of a single entity out of the many,
which
other,
and
will fail to ascertain
For instance,
144.
if
you ask them how does a drop
does Intelligence come and why they
145.
were to
did they
sterile
women who
know
it
?
conceive not
?
be their
will
may pause
reply.
semen
point
out the
to enquire,
instance
consequently semen
;
of
Whence
the very nature of
it is
And
organs
its
What
?
say,
all
to produce a body and 1^ organs, we
How
or
it.
semen produce the human body with
If
this
fill
somehow
universe, they are sure to declare their ignorance
of
not
is
naturally possessed with such a property.
So
146.
ignorance
and
its
ultimately they
that,
for this reason, the
;
to
ackowledge both
their
ignorance
product, the material world, in the light of a magical
performance
;
they are so to speak a phantasm.
What can be more magical
147.
A droj^jf
semen entering the
develops hands, head, attains
come
wise regard
human conception
than
feet, etc.,
in
due
order
childhood, youth and old" age,
to
.?
by intelligence,
uterus, vivified
is
;
gradually
subjected
to
various diseases, and sees, hears, smells, enjoys and progresses to
and
fro.
148.
Nor
of the ficus
very
this
confined to
man
For
alone.
and other gigantic
in the
case
trees springing
from
minute and insignificant seeds, the same
wise displayed. birthi
is
religiosa
Look
at the tree
and can you cease
to
and
wonder
?
the seed
Maya
is like-
which gave
it
Therefore by constant
mind into a belief of the magical property Maya, and look ypon it as something equally in-
practice inure your
of
describable. 149.
A
Naiyayika
"believes,
he alone
is
capable of
satis-
phenomena and is proud of it. Let him Khandana of Srr Harsha Acharya and he will
factorily explaining
consult the
find his position to
150.
be no longer maintainable.
For what
is
inconceivable,
cannot be ascc itnined
PANCHADASI. by any end of argument, therefore this inconceivable world with
in
which no for
its
improper to connect
is
it
argument even
in
mind.
Consider the source of the world, which
151.
tructed
lOI
manner
a
impossible
quite
to
is
cons-
conceive, and of
can be formed, to be Maya, which hath
definite idea
cause the Secondless, Impartite Intelligence (Brahma)
experienced in profound slumber. 153.
This world which
dition of waking and
source il/(ya which
its
as a tree abides
in
ledge of 153. is
a
phenomena
nothing else but only a con-
seed.
day dream] merges into
[a
profound slumber; just
continues in its
source of the universe,
is
dreaming
Since
dim perception
it
are centred in
may be
said,
the
in
it
is
water, which
is
is
in all
known
which again, ether
cloud, in
identical with the water first
is
^^
how can
the
of intelligence
of the clouds easily
example included
of cloud-ether in
all
To
said that the reflex intelligence— seed of
known 154.
formed
clear
it
;
conse-
And apply
impressions
example,
out and shew the
plainly
deducible as an
phenomena. it is
of
in a jar filled with
inference from the palpable instance of the second. difficult to see
impres-
nothing else but drops of moisture
is
quently the presence of the
is
the
inferentially.
possible to perceive the presence
because of the ether present
conceivable,
Reflection
is
it.
of reflection of intelligence
water in cloud, for water collected
Mam
Like the ether or space appropriated by cloud, there
sions derived from knowledge and this
[But
therefore
impressions derived from a know-
all
it is
to
of
applicability of the
matter-
inferentially].
That
reflection of intelligence is subsequently trans-
into intellect,
hence
it is
plainly discerned in Boodhi.
In other words. Ignorance endowed with reflected intelligence modified or transformed into intellect, forms the subject of circumstances, the the reflection of intelligence; under such impression of prior perceptions in the intellect, which is a as a reflection of subject of contention, can be reckoned
— PANCHADASI.
I02 and
intelligence,
tion of Boodhi,
"
155.
for
its
may be
Maya and
being a modification, form, or condi-
likened to
both Jiva and Iswara"*
How
remarked.
mined is
if
said
:
can their
invisibility
existing
respectively, the
being enveloped, in ignorance
that
is
Iswara for the associate
of
then
and
constitute
it,
may
it
be
be deter,
visibility
To establish
they are thus similar.
and water
function.
But
(^Sruti).
— Like the difference
in cloud its
its
reflection of intelligence in
that difference,
it
between ether present
knowledge
of the Jiva for
dimly discernible
;
of
plainly
Intellect
is
while
manifested. Herein consists the practical difference of the two.
In other words, the one Impartite Intelligence Illusion differentiated into Jiva
Similitude of Iswara with cloud-ether
156.
in the following wise
cloud,
it
Maya resembles
is
established
the cloud, for
as
in
natural to expect subtle particles of rain collected
form of moisture, so are
the
in
is
:
through
is
and Iswara,
intellect
derived from past impressions present in
and knowledge
Maya; and
like
the
presence "o^ the reflection of ether in that water, there
we
find,
like
the
vrater respectively,
Maya ;
is
Thus then space or ether appropriated by cloud and both Jiva and Iswara rest on Maya and
reflection of intelligence in
that
* Pundit Pitambarjee the author Edition of Mr. Sheriff
Mahomed,
is
Jswara.
of the well-lcnown
says in his notes,
Bombay
it is
not to
be construed that Jiva and Iswara are the active products q( Maya. That is not meant here, for he says Jiva, Iswara, Intelligence Ignorance (Avidya) or nescience, and the relation of the
ferse,
two
last,
together with the subsisting difference of each of the
—these
six substances are naturally uncreate and without an and the statement of the Bartikkar is directly opposed to the Sidhanta, and the Sruii text " Maya with reflexion makes five,
origin
;
Jiva and Iswara."
Here
the verb to
make
likewise establishes
successful dependence shows or produces Jiva is
what
is
meant.
Maya
;
and Iswara.
(or its
This
PANCHADASI. teflex Intelligence
there
and
;
because
like water present
present knowledge
is
103 the
in
memory
derived from
like the reflection of ether in that water,
cloud,
in
Maya,
Iswara rests in
the form of reflex' intelligence.*
*
would appear from the text that Vidyaranya Swami means
It
Iswara
to
be the
[of intelligence]
reflection
as
the truth
to
of such
following manner.
an assertion, and they are cleared
In the
the associate of Iswara
knowledge
past perception
in
may be entertained
originating from or by the intellect, but doubts
place,
first
may be
it
only Ignorance, or
is
Ignorance with
impressions, or the latter only.
of prior
in the
enquired whether
If
the first
point be held, then the resemblance of Iswara with the reflected
shadow
of intelligence
recognition of the second view
lay no claim to omniscience his omniscience to consider
But
;
knowledge
create a discord.
will
ignorance only as the associate
of ignorance.
and
Ignorance
in
perceptions of the intellect
require an
will
hence
admission
of
In that case, he can
Iswara.
of
past
of
Similarly the
necessary for preserving
it is
knowledge and
as predicates
intellect
to say so is quite contradictory.
S»?cause the
satavic particle of Ignorance can only naturally have the property of all-knowingness, io?
Satwa
and
in
are viewed
intellect
gence, there
will
presence
quite futile
is
light,
is
same
consequently
of omniscience,
and unnecessary.
why, we
shall
of,
If
or
embrace
of intelli-
hence
we pause
one variety
find
cannot possibly take cognisance
knowledge*
if
light as predicates
be a perfect absence
the reason
into
the
their
to enquire
of
knowledge
all
objects or
things, biA on the other hand, for the acquirement of omniscience all
knowledges must be admitted as the predicate
which again cannot be expected
to
save that of pralaya, consequently omniscience.
disappear is
it
not
In the same way, the second view
again,
Iswara, reflected
it
those
who
assert
may be asked
shadow
from memory
establishing
for
J
tljat of intellect
ledge with ignorance as the associate of Iswara
Then
of ignorance,
any one time
in
?
in
Or
of
knowledge only them.
is is
and know-
quite untenable.
the associate of
Whether Iswara
is
the
such individual unit of knowledge produced in its collective
aggregate
?
If
they maintain
PANCHADASI.
104
"And
157.
that
or subservient to Internal
dependent on ^aj^a
intelligence
reflex
of illusion,
full
it,
is
the
Supreme Iswara, Cause."
Knower, Omniscient, and the Universal
Beginning with the
158.
sheath' in the state of
'blissful
profound slumber, the Sruit says " That blissful sheath
Lord
Therefore the Vedas denote
of all."
may be taken
[But objection
dreaming,
the
predicate
materiality
with
the reflected
to
for
it,
the
is
to be Iswara. in
waking and
condition
grosser
the
shadow
sheath.
the cognitional
called
of
it
of
— the internal organ—
The knowing
is
or cognitional
Jiva merges into a subtle condition in profound slumber (and that
is
the blissful)
absence of that
which
regarded as Iswara, then in the
if
merging of the
dreaming conditions
internal organ in
Then again, there men in profound
be a corresponding want of Iswara too.
many Iswaras
must be as
waking and
the state of blissfulness, there will
into
as there
are
slumber, and as there are five such sheaths or sacs recognised in the
bunran body by
all
authors, the admission
of 'blissful'
render the utterances ci^ncerning the rest un-
as Iswara will
necessary and futile
;
hence
it is
said, the Blissful
what a Frabhakar says, but
sac
is
not
Iswara.
This
the
mentioned opinion, then as knowledge originating from
first
is
the individual's intellect the
reflected
shadow
necessarily be parviscient, parviscient.
is
in
infinite in
the reflected
Then again,
infinite in variety,
each unit
of
in
it
is
cleared
Iswara for his being
such
number, and as
shadow
it
knowledge each
will
must
knowledge
is
also necessarily be
regard to the second opinion of
in
Iswara as the reflected shadow in the collective aggregate of all knowledges it is necessary to mention, that save and during the pralayic period
number
it
can never be and that
of associates
there
,
is
a similar
in
proportion to the
number
shadows, consequently there cannot be one reflected knowledges. Thus then, Ignorance alone is the Iswara.
of
reflected
shadow
in all
associate of
PANCHADASI. thus
:
—
person would
a dull
If
IO5
no
receive
from
benefit
ascertaining the indication of the transcendental phrase,
Om,
of
as laid
down
Now
Universal Lord.
Mandukya Upanishad, where
in the
wise the 'Blissful sheath'
like-
mentioned, the Omniscient and
is
as the above Upanishad had
its
object
had
in so saying, to establish non-duality, similarly our author
been actuated
He
had no desjre
be found elsewhere
XI)
He
that
to in
oneness of Jiva and Iswara.
the
establish
to
make
is
it
and polider well on the meaning
better that he should consider
the
'
Blissful,'
Iswara; for
it
will
a subsequent part of the work (Sect.
terms the
'Blissful' as
a particular condition of
Therefore, only with the view of establishing
the individual.
non-duality to persons of dull intellect, that the Blissful sheath is
here referred to as Iswara, otherwise there will be a con-
between what
tradiction
stated here
is
and
above
the
in
Section.]
not impossible for the 'Blissful sheath' to have
It is
159.
omniscience and a paramount control over proper that
nor
all,
is
should create any dispute or contention
this
;
it
for
the utterances of the, Sruti are beyond cavil and dispute, and
they tend that way. every thing
Then
Maya
again, concerning
[That
possible.
is
illusion to create unreal, real
;
is
to
say,
like things
it is
shown
it
is
said,
the nature of in a
perform-
ance of magic]
But as the utterances of the Sruti
160.
\n the
supportin% arguments to establish their truth
naught
like the expression " a boat
now being creation
the
That
is
rest,
:
— Since
of Iswara
to say,
and the the
cited
what
is
there
He
is
is
made
of stone"
no one capable
called
absence of
may be
the
of
undoing
Lord Paramount.
created by Isvrara, the objective
cannot be destroyed
set at
they are
world
any manner, hence he
ifl
is
Paramount or Supreme Lord. 161.
The
His omniscience
is
perception [conception]
established in the following wise of all
their intellect rests in ignorance in the
14
:
beings originating from condition of profound
— PANCHADASI.
10$
slumber, and by that conception makes the whole universe
and
subject;
for
being the associate
its
predicate of perception proceeding from intellect (the sheath)
But then
it
may be
prevents our experiencing
it
then
asked, it ?
if
all-knowing what
is
it
Therefore
said :—rAS'
is
it
impressions, associate of that blissful (Iswara) are
intellectual
hence
invisible,
blissful
said to be all-kqowing.*
is
162.
its
of ignorance, the
How
his all'knowingness is not perceived.
From
known ?
their presence in all intellects,
is
conclude
omniscience to be present, inasmuch as they are only a product of
which
intellect
the cause of a
cause and whose property
their
cloth—is present
The
163.
is
it
is
to
In the same way as the property of yarii
create perception.
blissful "
Iswara
in its product, the cloth.
the internal knower." Sruti.
is
Because resting inside the cognitional and other sacs, and
in
every other thing besides, he employs theth in due order.
Regarding Iswara as
164.
the
knower
internal
the
Antaryami Brahman of Brihadaranydka Upanishad says " Residing in the intellect, yet he
be seen by
and
that intellect,
which he
of
Iswara
is
is
is
different
from
it,
:—
nor can he
which constitute; his physical body, In this manner
the internal controller."
mentioned in the Vedas.
Now
165.
from a fear of
lengthiness I
its
from
refrain
entering into an explanation of all the indications cited in the
Antaryami Brahman:, but resides in all elements"
will
and
content myself with "
Who
by an exan^le.
As
illustrate
it
yarn constitutes the proximate or format cause of a cloth and rests in
is
Iswara the formal cause of
all
elements and
them.
166.
why
so
it,
rests in
But the questioA
He
is
unseen
?
The
i£,
If
reply
Iswara is,
the formal
is
what
is
most
* The reader need not be reminded what the
means
after
to Iswara.
Iswara
is
what has been said
in
omniscient.
blissful
Verse 158 and note.
Therefore, plainly speaking,
it is
cause
intrinsically
sheath
It
meant here
to
refers
shew
;
PANCHADASI. situated
cloth
As
cannot be seen.
are
internal,
and
instance, the threads of a
them
filaments are internal to
their
so where that intrinsicality
for
107
;
be the
finally rests consider that to
the Iswara.
Thus
167.
for
His being most
cannot be seen, because he
intrinsically situated
formless
is
;
— and
concentric
of
only two or three comparatively external are
intrlnsicalities
capable of being determined by the sight, but as he
most
He
he
inner-
is
hence unseen, and can only be ascertained by
is
Srutt texts and proofs derived from analogy.
"The
168.
body of yarn where
elements form that Iswara's body"
As
explained.
is
after
the cloth, similarly for Iswara's residing every-
in all objects, the objective
169.
"
Who
resides
and employs them."
This passage
manner.
in the following
world
internally
As by
the threads, [of which a cloth
is
in is
is
His body. controls
objects,
all
illustrated
by example expanding
contracting or
made] or shaking them,
the cloth must of necessity be similarly affected, is
thus
is
yarn has been turned into a cloth the
etc.,
there
iiiiH'
not the slightest mark by which the cloth can show
its
distinction
170.
So
this internal
knower Iswara has been transformed That
according to the impulse of his desires.
is
to
this
say,
objective world, has been produced through his consciousness,
and a cow, horse, man, mountain, of objects which
Him, and they 171.
After
fill
the universe
river,
are
and an
infinite variety
changed conditions of
are necessarily His works.
having explained the Sruit
text referring to
Iswara as an internal knower, the evidence of the cited.
Krishna says to Arjuna " Iswlira*
* Says the Commentator of the 'Iswara' is a singular noun of the
one and not many
;
Bombay first
is
Gtia
situated
Edition.
and not many as asserted by
the followers of
now the
The word
declension, hence
consequently as an internal knower
is
in
He
H« is
is
one
Vishnu Swami.
J
PANCHADASI.
I08 heart of
elemenUry bodies, and mounted on the mechanism
all
makes
of that organ
[Chap. XVIII,
They
all
the elements
wander through
assert that as caste
all
taken as a collective noun of the singular number
Iswara
for
;
is
it is
will
to
Him
many
Iswara were so
if
there
be created a
Iswara
each
collective
may be
but this does'
:
that light either
in
no where
;
it is
He
is
into a collective
Hence Then
distinct as
discord in
dwelling
there are individuals,
harmony
the
each
inside
noun.
of
individual
To be more
another person and vice versd.
many Iswaras
one universe
in
difference of desires in them, one
refuse
may
explicit,
affect
the
create discord
will
may be
nature,
will
be acted upon by the same natural laws which
sence of
mentioned
popular experience alike tends that way.
impossible to construe
again,
for
;
never regarded
Puranas
in the Sruti, Smriti, or the
except as one
a
hearts,
singular number, for
is
noun, so Iswara for His being situated inside
not hold true
illusion."
V. 5 1.
pre-
by a
actuated with a wish
and so the two will be acting in the extreme ends, consequently synchcronism, and order will be to
creq^^ another But
upset.
it
destroy,
to
may be
alleged, like a king living several servants
there needs be no discord of the secondless
by
trolled
it.
;
may be asked
It
whether that Supreme Iswara ness and omniscience necessity
an
?
If
Iswara.
clearly is
done away with
gives him that power.
Thus then Iswara in
is
then Jiva
m
will
If
;
for as
and
on the other
be without an
one and not many.
quite another form
cited
con-
entertain this view
quite capable of controlling all
in the negative,
may be taken Va'chaspaty may be
tion
who
endowed with or without almighti-
is
one Iswara
and almightiness
hand, the reply be
is
of those
all particles
Brahma and
of
the reply be in the affirmative, then the
of several Iswaras
internal knower,
beings,
Iswaras are
for several
Supreme Iswara, a form
But objec-
the authority of
support of his multiformness.
Now
a mistake, for Vachaspati with the view of establishing non-duality and explaining it to one desirous of release, brings this is clearly
in
the help of illusory attribi^ion
in that
way.
He
and
has no other object.
its
recession or withdrawal
PANCHAD^SI. phrase " All the elements"
The
173.
109
from the Gita
thus explained.
is
above extract
in the
who
It refers to Jiva
the
is
cognitional sac, and which cognition resides in the lotus of the
With the view
heart.
tion
is
[Iswara]
and
of explaining the reason "why that cogni-
to reside in the heart,
it is
said
:
—the
in the heart
resides
;
Iswara,
— the
Blissful sheath
proximate cause of Jiva, the cognitional, and heart
modified or changed in the form
is
knower
internal
transformed into the shape of the cognitional sac,
is
in
—
is
the
regard to the cognitional
of that
sheath. [If
find,
we pause
mentioned
to enquire in to the drift of the text
regarded as the centre of
the heart
an organ,
as
situated resides
fulness.
life,
He
is
transformed into
from His original
state of bliss-
Western physiology knows nothing or next
thing about the heart, beyond
its
capacity of a forcing
drawing the blood out and distributing Popular
channels.
looks upon
of an antiquated
as conscience,
it
mention made of
it
into the
to no-
pump
arterial
literature assigns affection to the ^a&rt,
dogma
the exploded
its
shall
being most intrinsically
Iswara
inside the heart where
cognition, intelligence or
we
It is likewise
life.
and
and
unscientific religion
but nowhere
the
is
slightest
being the tabernacle of Iswara or seat of
cognition or knowledge in the abstract.]
The words 'mounted' 'mechanism' and
173.
Mechanism
thus explained. the concfit that
'mounted' '
;
is
it
'wander' are
indicates the physical
my body
is
body and
expressed by the word
inclination for 'lawful' or 'prohibited action'
is
to
wander.' 174.
Jiva
begets an attributes
when
influenced by the inherent force of
inclination
them
instrument.
for
to Self thus changing .him
This
is
Maya,
works lawful or interdicted, and
called wandering
in
an
into [the
agent and
meshes of]
Maya, 175.
The world
'controller'
already mentioned \anie V.
164), also bears a similar signification to that of
wandering as
;
no
P^NCHADASl.
mentioned
down your
in the
Therefore follow the method
Srutt.
intellect
apply
it
also to the world
and
all
and
Inclination
176.
means
of virtue
but moved
me and
in the
contents.]
for
actions though they are the
lawful
knowing them
am
as I
cause the production of
to
by the internal knower residing within
way engaged by him, so do
But in such a consideration
177.
on Iswara, there
inclination
it,
is
it
I act.
dependence
of
good and bad
actions
you are not
said,
of
be a consequent uselessness
will
of the usual incentives [endeavour] to
hence to avoid
of
contents.
have none, nor have I abstained from
I
prohibited works sin,
all its
its
knower Iswara
[In short recognise the presence of that internal in the universe
laid
and through the help
reference to 'controller'
in
to
conclude that
nothing depends upon the individual's endeavour as far as the
doing of actions or is
capable
of doing,
endea\"9«e
is
for Iswara
;
when
that control
blissfulness of self
"That
179.
is
set
down
it
is
as the
And
The
'
of,
by the Jiva.
these Sacred Scriptures have
commandments it
is
of Iswara.
To break
.
His commands
therefore plain
apart from His being the internal knower,
Lord.
his
helps and brings about his emancipation" so
and injurious,"
hurtful
aside
set
fully realised, the unassociated
Since the Sruti mentions,"
180.
is
individual's
modified in the form of
does not
easy to be conceived
gays the' Sruti, Smriti, etc.
been
is
the
works.
all
therefore Iswara
endeavour, yet
individual's
control, for
is
concerned
everywhere
therefore
the chief cause of
Though
178. the
their reverse are
modified or changed in the shape of what a person
He
is
enough
the
that
Supreme
says | the commandments of Iswara are a The wind moves actuated by the fear of the hence for a fear of breaking His commands which .Sr«^?"
cause of fear " Lord, in
its
etc.,"
turn
establish
a
hurtful
is
difference
Supreme Lord
;
and
and produces sin, it is sought here to between the internal knower and the
that difference
is
marked by the source
PANCHADASI. of fear
as
above mentioned, which
If
I
said to constitute the
is
characterising feature of the Suprenae Lord.
Two
i8i.
examples are cited from the Srutt
the control exercised by Iswara both externally and
command
" By His
the sun and
moon
etc."
{Paramatmd) having entered inside trols them."
Self
to
show
internally
" The Supreme
[of all beings] con-
This "Supreme Self -is the Cause" of the universe.
182.
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
cause of their destruction
;"
consequently Iswara
His being the creator and destroyer
for
material
world.
And
is
the cause of this
and destruction are
evolution
this
admitted to take place in a consecutive order. 183.
example. figures
The subject is further illustrated by reference to an As by spreading a picture we bring out the several
and other objects painted
there,
and present^febem to
our view, so during the periods of evolutional
activity, or
say
creation, all material objects are produced by Iswara.
184.
And
as
a rolled up picture
in
all
the figures are
shut out of sight, so Iswara with the view of consummating the actions of all
individuals
from bearing any more
Him
fruits]
[virtually
be reproduced when the
of creation approaches.]*
* Pralaya and Mahapralaya are made total
them
during periods of cyclic destruction [when they continue
in a state of rarefied potentiality to
dawn
extinguishing
draws the objective word within
destruction respectively.
are divided.
In
to
regarIB to
signify partial
and
the latter, opinions
For instance, Santhyakar, (Gautama, the author
of
fJaya Sutras, alike deny total destruction which they say to be
a myth.
The philosophy
of
abler intellects than in India.
Cosmosgony had no where engaged
Our
ancient Sishis had to a great
extent solved the mystery more satisfactorily and scientifically than the savants of Europe, and we challenge enquiry. But the
PANCHADASI.
112
Now
185.
•
disappearance
being and non-being or appearance and
this
and destruction of the world
of creation
is
views they entertain have not been thoroughly explained, hence motivei and Missionary zeal had been co-operating
interested to class
them amongst the fabulous creations of a mytholic age. is quite altered now, and as there is a desire
Happily the position
of accepting truth even
from an enemy's camp we subjoin the
following explanation.
Brahma, the creator has a
But
hundred years.
that period covers an
which staggers imagination
;
lifetime
of^
immensity of time
and on comparative analysis with
the evidence forthcoming from a study of the earth's crust and the facts disclosed by
its strata,
the blanic niches
left
Aryan researches
unfinished by geology.
with the advent of
we Brahma on
not commence, the
fiat of
ing to the Surya Siddhanta
find
it
laid
nicely
fit
into
For instance, accord-
down
the scene, the
that immediately
work
of creation
did
a personal creator's ordering " Let the
waters recede and land appear," and so on after that fashion
never allowed here.
a position
to
begin his work.
passing through the several solidifying or otherwise
der of
for
it fit
Brahma
of equal
is
life
length,
this
time,
the earth was its
criist
was
undergoing the requisite changes to ren-
And if it be remembered that a day Manantwaras or Manus, and a night gives us a period covered by four thousand
to appear.
that
or one thousand eighty-four
lasts for 4,320,000.
day and night period he is is in
All
geological epochs,
equal to 14
human Yugas which
is
for
hundred, sixty-six thousand years, before he was
five milliffns, six
in
The primary period occupied Brahma
of 24 hours.
Mahayugas, one of
Therefore (4,321,000 x 1084)% Brahma's
This multiplied by 100
will
give the
He
has passed over six Manantwaras and the middle of the seventh, so that if 24 Manu constitute the to live.
period of his day, he mupt necessarily be near 12 o'clock noon of the very first day, and tfter another such period there will fpllow night, when there will be a pralaj/a, again to disappear with the
dawn. This is the rule. After 100 years Brahma also 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. Sidvent of
PANCHADASK
irj
Illustrated further by comparing them to night and day, profound slumber and waking, opening and shutting of the
eyelids, contentment
several
and
conditions the
creation
Like these
complete.
is
But
186.
distraction of the mind.
resemblance between destruction and
may be asked whether Iswara
it
source of the world
is
as a creative
instrumental or modifying cause
its
.'
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
a modifying cause of the world.]
be modified into something
and what
is
an instrument nor
neith,er
For what
is
formless cannot
else of a different
shape and form,
secondless cannot be regarded as an instrument
er beginner.*
* The word Beginner requires an explanation.
Its
Sanskrit
equivalent 'Arambhaka' or 'Arambhakarta' can only be satisfact-
accounted for
orily
of several
When
manner.
in this
causes,
there
from a combination
a product entirely
results
$hape and form from th^m, for a connection whole,
called
it is
either half of a pitcher,
cause
own shape, but a
its ;
for instance .by
produced a jar which
is
ent in shape from that half. leave
As
Arambhavada,
Here
the material
thing
is
produced
is
produced out
of
which
is en;tirely
differ-
cause does not
different ir,om that
is
here also the difference between the cause and
thread and doth
is
admitted
;
asmuch as
It is
It.
Then
a want
is
again,
ft
same
is
state
of several
different
in
IS
in
of
an action or
of
an action,
its
in
regard to one ca^se the begintiinig
products as actions. is
beginning
from such product, continuing present
must require
[^Arambhavadal
of
inap,plicable, in-
the theory of beginning
to hold good, subsequent to the pri^uction
cause, which
is
;.
product, cotton-
now such a view
secondless and there
product different from
produced a cloth
its
regard to the origin of the world by Brahma
the
the
combining
or as from a combination of one filament with another of
thread, a fine thread
were
djfferettt in
parts with
of
inconsistent.
Hence
the view of a Naiyayifca
1
PANCHAOASi;
14
Now
187.
Iswara
secondless,
is
natural cause of both the sentient
His associate of
is,
Maya
how can
and
then
insentient
?
He
be the
The
reply
the cause of insentient as the
is
reflection of intelligence is that of sentient creatures.
Objection
188. is
may
be taken
endowed with Maya, Acharya
Sureswar
Supreme
in regard to
as the cause
(Vartikkar)
of the universe.
is
Maya abounding
the cause of body, while
For
In this way, does a dissenter
Self such causation.
with
who
to the
attributes
distinctly
speak in this and the following verse. associated
Iswara,
for
in
his
The Supreme
Self
darkness or insentiency
preponderance of
intelli-
gence, and according to the conception, knowledge and merits or de-merits of individuals which form the instrumental cause of their
that
origin,
and not Iswara
Now there
is
is
the cause of both sentient
He
is
is
between the modifying cause and
As
organ modified
into a jar, internal
"The Supreme
the universal cause of both
said to be no difference.
and
the Universal Cause.
In the above manner, Vartikkara says,
189. Self
Self
In short
insentient objects.
for
in the
its
sentient
resulting product
instance,
form of
clay modified
its
function,
and
the modification of Prakriti into Mahatatwa (according to Sankhya).
It is
a
fact
well-known that phenomena are regarded only
as another form of matter by Kapila and his followers.
Then who consider it to be only another modifiBrahma but how can that be ? For the world is and Brahma immaterial; the former is insentient, the
again, there are others cation of
material
;
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 it, intelligence will be destructible, for what is ;
subject to change
is
alwa/s
so.
In regard to Vivarta Karana,
it is alleged, when a cause produces 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. and
With the view
insentient."
says.
Ye
dissenters, hear
II5 refuting
of
it,
our author
what a Siddhanti has to say against
your deduction.
With a desire of
190.
establishing the signification of
"That' to include the Uniform Intelligence and things attributed
similar,
by
the
like
illusion,
signification
dis-
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 &nd their mutual
Him,
having been established by
after
attribution
illusory
Sureswar Acharya expounds the Supreme Self as the Universal Cause.
To
191.
this
is
been derived
fire,
air,
truth,
mentions,
"From
knowledge and
water,
bliss,
the
have
earth, medicine, food-
and the physical body."
grains,
But
192.
of mutual
quoted
ether,
Sruti
the
effect
Supreme Brahma which
It
?
lege and the cause, the
Iswara)
through
consists
the allegation
the passage above
illusion in
therefore said, the attribution of casuation of
is
the universe to
is
may be asked wherein
it
attribution
Brahma having
rest,
and the
the indications of truth,
know-
attribution of truth to the universal
reflected intelligence
inherent in
Maya
(that
is
due to a want of proper discrimination arising from
the illusory attribution of one to the other. 193.
This mutual
illusory attribution of
has already been exemplified is
[
one
to the
other
Vide ante V. 1-3, Chap. VI.], but
here again illustrated by reference to the starching of a
piece of cloth
:
—As
in
a cloth thai|^as been starched, the
starch appears to be one with
it,
through mistake
;
similarly
the oneness of Iswara and Brahma or their mutual attribution of one another 194.
As
is
due to
illusion.
a person of dull intellect
fails to
difference between the space appropriated
discriminate the
by a cloud and the
:
panchadaSi.
ii6 unappropriated
space [of which'
fnfinite
it is
a part,] so
do the
ignorant conceive the oneness of Iswara And Brahma.
But that difference can only be conceived by ascerThese are :—^the taining the purport under the Six features. 195.
beginning and the end, repetition, novelty,
result, illustration
by praise and by supporting argument.*
If
the Sruii be determined in the above
methods
cited,
Will
it
in the
and
it
is
forth
set
in
is
shadow of
the reflected
in-
the creator of universe.
is
and
beginning and end
the
beginning Brahma
infinite ;"
:
for
is
instance,
described as " Truth, knowledge
is
in the conclusion, "
Whom
speech cannot
unspeakable."
grasps
to
He
In Sruti, the unconditioned nature Of Brahma
196.
plainly
Maya.
six
appear that Brahma Is unassociated
(unconditioned) while Iswara telligdrice in
the purport of
manner Under the
197.
The
Sruti
text.
likewise
is
nature of Iswara ",
Maya
is
Maya
now
declared by referring
the cause of the individual's enthralmeni."
subject to bondage.]
cate of
is
the creative source of the universe,
is
Hence Iswara endowed
the creator, while
the individual
[He
with prediis
a subject
of metempsychosis.
is
198. The mode in which creation of Iswara took place now being declared. [From the standpoint of knowledge.]
He
desired
to
totafity of subtle
be manifold; and thus became the cbllective bodies-^Hiranyagarbhaf just as the pro-
—
found slumbering condition passes into dreams. * Says the Vedantasara
—The commencement
clusion repetition, novelty, the result, illustration
and the conby praise and by
supporting arguments are the means for determining the purport is referred tdlj^HOLi's Vedanidsar'a, pp. 44-45;.
j
the reader "i"
Thie subtle astral
body has onte or several
ing to the manner of observing
wood and the reserVior,or the
it
indications^ accord-
coHEJctively 6r individually like the
tree and water considered before that the subject of one Intellect (Spiritual I rftelligence or Boodhi) or of several. In the former condition it is the
is to
say,
either
it is
•
PANGHADASI.
From
199.
to creation
ether
the two views
then
air,
fire,
neous beginning, not are worth knowing in
expounded
water,
the
in
[as for
and earth] or
telling against
;
Sruli, in regard
in
of consecutive serial production
;
first,
117
instance,
simulta-
their
one another, both of them
same manner as dreams happen
both ways, consecutively and simultaneously.
The
200.
conceit that
and pervading Soul) he
is
nature of Hiranyagarbha
he
is
is
defined
:
— For the
collective aggregate of subtle bodifes,
the
like a thread
through
all
beings (called Thread-
the predicate of desire, action,
and Intelligence
of all individuals.
201. partially
As
in the
morning and evening
twilight
objects
all
covered by darkness can only be dimly perceived,
so the objective
world
is
but faintly
apprehended
the
in
Hiranyagarbha condition.
As
102.
the
sketch
on a
piece of canvas duly f)repared
with starch can only be plainly perceived
crayon, so
the
is
when drslwn with a
body of Iswara mafkisd by the subtle
astraF
body derived from non.quintuplication of elements. Thread-Soul or Sutratma, all
created beings, and
is
for
it
pervades like a thread through
garbha, thus constituting a collective individual condition
it is
every living being.
totality.
In the latter or
the special or separate intelligence of
Consciousness associated with the collective
totality of subtle astral bodies is
(Thread-Soul), for
Hiranya-
the subjective Intelligence of
it
known by
pervades through
names
the all
of
Sutratma
such bodies like a
thread, and Hiranyagarbha or Prana, for the conceit of
its
bfeing
the five gr6at elements in a state df simple uncombination, with
knowledge,
will-force,
the subtle body
abounding astral
in
body
is
for
its
attributes.
Iswara assocuted with [ifoya
pure gdodness and for the conceit that is
called Hiranyagarbha.
Ignorance abounding that he
and active energy
itself.
in
Vedantasara, p. 23.
is
called
It
is
He
is
the
Prajna associated wiih
impure goodness,
the subtle astral body,
—
} illusidti
for
a similar conceit
Taijasa.— F«rfe Dhole's
;
;
PANCHAOASI.
IlS
Like the tender stalks or
203.
germinated, this Hiranyagarbha
which
is
;
leaflets of
the tender
As as
in the full blaze of the
and
the figures
trees
out of
seedling^
sun
with colour, so
is this
objects are plainly
all
and plants bearing
sheaths of corn are rendered manifest, filled
a seed that has
produced the universe.
204. visible
is
in a piece
material world plainly
fruits
or
painting
of
manifested
in Virat's condition.
This Virat
205.
mentioned
is
in the fifth
chapter of the
Second Ashtaka of the Yajtir Veda Sanhita and Purush Sukla.
"From Brahma
Turienne column
to the
all this
mentioned as constituting the shape and form of
From
206. sects
unanimous testimony
the
of worshippers
this
knower
Verses.}
to a spade every object
[This
as Iswara.
The
is
the
of
different
can be gleaned concerning
nature of Iswara [mentioned in Verses 202 internal
universe is
Virat.
— 208].
is fit
to be
From
the ihe
worshipped
pointed out in this and the two following
internal knower,
Thread-Soul, Virat, Brahma,
Vishnu, Siva, Fire, Ganesa, the king of di£5culties, Vairab, Myral, Marika (goddess), Yaksha, and R^&shas 207. bird,
Brahman, Kshetrya, Vaiswa, Sudra, cow, horse, deer,
the ftcus religiosa
and banyan, mangoe,
barley, paddy,
and grass 208.
Water, stone, e^rth, wood, an axe and spade,
them
these are Iswara, and to worship yield
good
209.
is
alt
meritorious, for they
fruits.
A person
engaged
in
the worship of such
derives benefit according to the
mode
in proportion to the dignity of the object
the measure of his rev^urd.
That
is
of his
worshipped
divinities
will
be
to say, the worshippers
of low reptiles, or inanimate objects derive of benefit, while the higher
objects
worship ; and
the least
amount
worshipped as Iswara
bring forth the best results. 210.
But there
is
psychosis and getting
only one means for cutting emancipated, that
is
off
metem-
knowledge
of
PANCHADASl. Brahma;
as
just
119
keep away dreams one must necessarily
to
keep himself awake, so by dispelling ignorance one 211.
phenomena which
All the
from Iswara,
to us,
Jiva, physical
mate objects which go
dream
Brahma alone
Brahma.
less
the universe,
for they are material in the light of
permanent, hence
all this is
a
knowledge of second-
and the
real
is
regard to
in
freed.
body, to animate and inani-
make up
to
is
at present are discernible
Brahma
rest
are im.
they are like objects
seen in a dream.
For Iswara (the
312. nitional
blissful sheath)
two have been produced
this universe.
Of them which portion of which belongs to Jiva is now being set 213.
"From
creation
determination
of Srtiii.
Iswara's,
and from the waking condition, "
made
The Supreme Iswara
is
Iswara's
forth according
citation
is Jiva's."
and Jiva (the cog-
both contrived in il/qya and from these
sheath) are
individual through
observed, certainly I
214.
From
thc^
have
my
entrance in the body of the
cranial aperture in the center."
a want of knowledge of non-duality about the
oneness of Brahma and individual
self,
established
in
Sruti, persons opposed to that doctrine or unacquainted
are found engaged in disputing about Jiva and Iswara
are
is
emancipation
the several abodes (with their adequate inhabitants food
and drink) and have made
it
the
entrance
to
etc., to
and
to
endowed 215.
with
The
Maya — and
sight
of an
t4ic
with
who
in vain.
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.
faith in the teachings of the Shastras
Those who have no
though they have a concep-
Those having and following the
tion of their purport belong to the first class.
neither faith
in,
nor knowledge
of,
the Shastras
PANCHADASI.
I20
meshes
the
and know not
of error
gence of the Paeabrahma,
the unassociated intellU
need not engage
I
in
any more
wrangling about the real nature of Iswara and Jiva.
From
216.
Yogachars,
the
nature of Iswara
worshippers of grass, trees, bricks
them are
of
all
concerning the
error
in
from the followers of Sankhya
;
Charvak (Lokayats)
are in error concerning the
all
to
real
to those of
nature of
Jiva,
no adequte knowledge of the Supreme Brahma, they are all entangled in error, and where is their happiness and deliverance ? 217.
For so long as there
218.
Though according
worship, there
is
but of what benefit
is it ?
Or
as a
difiEerence
amongst them,
kingdom obtained
or wealth acquired by begging in that condition slightest
use when the dream
awakes
so
;
bliss nor
do
their
respective
Thus
then,
it
is
in a
re!-births.
incumbent upon one desirous
is
ascertain the nature of
the
devotion bring forth neither
release instead of engaging in fruitless disputes about to
dream,
of not
dispersed and the person
is
emancipation from future
219.
of
to the dignity of their objects
an appreciable
is
Brahma, and
of
Iswara,
to acquire that
know-
ledge (which would procure deliverance to him.) 220. it
If as
a means of acquiring that knowledge [of
ladder,
with Jiva and
Iswara, by
all
means do adopt
method, but beware of being entangled in
self]
be necessary to begin with the nethermost rung of the that
in endless disputes
your preliminary enquiry, and do not allow yourselves to
lose sight of that
221.
If
one object. Brahma.
you contend
that according to
unassociated, pure intelligence,
bent those
of their
who
wishes are indifferent
havie
they choose.
Sankkya ]\vii \3 and Iswara h similarly men-
in
;
while the third class include
faith in the Sh^stras,
VVitJl
persons of above
writes, all disputes are useless.
but from ignorance act as description, the.
author
:
PANCHADASI. Voga, or that the indication
tiohed in
the transcendental phrase
"That
121
o£ 'That'
Thou,"
art
and 'Thou'
cited
of
Foga-
in
Shastra can be clearly ascertained to indicate Jiva and Iswara.
The
reply
in spite
is,
Iswara and
of
the oneness
difference between the two, which
Do
Vedanta.
not the conclusion of our
is
(Vedantins) do sometimes avail the
of
in
actual existing
:^
therefore listen
We
222. indication
both
properties
of
Voga Philosophy maintains an
Jiva,
ourselves of the
two words 'That' and 'Thou' as a step
for
comprehension of non-duality, otherwise they
facilitating the
are not for establishing actually a difference in their significa-
In other words,
tion.
conveying each
a
when they
separate
are
spoken of separately as
signification,
it
only for the
is
purpose of establishing an identity of indication, which refers
one and same
to the
thing, viz., the Individual Self
and the
Universal Self are one.
One
223.
entranced in
without a beginning, Jiva
and Iswara
;
is
and
the
meshes
for preventing such
of subsisting, difference, the signification
cleared
of
all
Maya which
of
is
apt to conceive of a difference between
inconsistencies
an erroneous notion of
and made
those
words are non-
indicate
to
duality.
That can be done
224.
already cited before halting it is
:
—
Of
in the
the
same way
as in the instances
appropriated by a
space
and
a mere unit, or as between the ether of water
cloud the difference
As
225.
their, associates
[water
is
pr^^ent
in
infinite
and cloud a
and cloud
constitutes the difference of the two, w|iich
receptacles,
their
body which
that of
is nil.
in the instance of the ether of water
in
difference
and
jar,
no difference whatever with the infinite space of which
the
fills all
ether
space are pure
for
far
respectively]
from
real
;
a jar,
and
that
they
are
un-
associated 226.
So the
are dependent
16
blissful sac (Iswara)
on the
associates
of
and the cognitional Illusion
(Jiva)
{Maya) and In-
PANCHADASr.
12,2
and
{Boodhi) respectively;
tellect
Brahma and Uniform 227.
If
occtfpation or seat,
their
Intelligence are ever pure [and unrelated.]
be said, in order to arrive
it
no harm can
'Thou'
Sankhya and clearly
words 'That' and
we may
is,
Charvaka
and
'foodful sac'
this
impossible to
there rs
is
:
is
distinct
to
is fit
the doc-
;
self.
Vedanta and
difference,
to
is
Sankhya and Toga
and the world
and Iswara
is real,
Unless
be no agreement
there can
doctrines,
it
This the atithor shews
from the world and Jiva (Fbga).
they set aside these
of the
be consider-
the
of
marked
— According
a difference in Self
something
there
expect any agreement.
following manner
rn the
doctrines
the
Yoga
those of Sankhya and
body]
borrowed interpretation] as
Since between
228.
as well take the help of
comprehending the indication
for
that [the physical
ed [by the help of
admission of the views of
help to establish the meaning
ihjga, for they
the reply
;
of a
trines
in the
result
a proper under-
at
standing, in regard to the indication of the
between them and a Vedantin. 229.
the question be asked what necessity
If
condition of ytvatrna reply
is,
reality of
sidering
230.
garland,
to-
procure release
may
That
is
sandal, it
by the
say,
etc.,
in
as
it
the
is
impossible to regard a
is
first
and
light of real
eternal subs-
real,
his
and the universe.
Because he
of creating
232.
on the
impossible to separate the Jiva from
is
Why?
controller;
when he
The
?
fix his belief
ever-lasting, attain his release.
to
material in constitution
is
Matter {Prakriti, Ajn^na or Maya) has perty
there for
sensuous enjoyment as garland and sandal, and con-
relationship with Iswara
231.
enough
is
case an individual
them to be
so
tances,
that
in
is
since a knowledge of the unrelated
non-duality,
ascertaining
unreal
how then can he
;
;
always the
moreover,
Iswara
is
and pro^ his
get rid of future re- incarnations
thus placed between
and controlled by the
Matter and Iswara, deluded last
?
But want of a right discrimination
is
alone
the
PANCHADASI,.
named
source of creating the above control
when they
;
I23
conditions of relation and
are destroyed, by the advent of knowledge,
or say, discrimination, the chance of creating the relationship
and control
may
is
alike destroyed
[For indiscrimination
nation, or something else
these
ground an antagonist
is
one with a follower
is
either
want of discrimi-
or something opposed to
;
the three forms
are
this
In that case, he
take his stand.
of Sankhya.
on
;
them the
of
;
want implies an absence or nothing, and
first is
that
Now
it.
untenable, for,
cannot act as a
hence want or absence of
productive cause of something,
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
;'
cause; and the third form as
for instance, a jar, to be such
maintains something opposed
it
ignorance
to discrimination, clearly establishes
same with Prakriti
Thus
Sankhya.
of
which
then,
it
the
is
upholds
Sankhya. If for
233.
purpose
the
be declared
Self
release.
to
attributing
of
bondage and
be manifold, even that
is
not
Maya is a,aite capable of doing that. How? Like things created in a magical performance,
possible, for
'234.
creation
the
(as
what
is
and
Illusion
antagonistic
tion
for
its
first is
is
easily created
for
[t. e.,
is
neither
like that of
for
creates
unreal],
Now
bondage
cannot be contended
it
and tiiat
subject to
Sruii
;
suffer
bondage,
as that will be against
the
actualitity
of
tox>revail.
instance in reference to his actual condition
said to be truly
" Without destruction, and origin,
bondage nor emancipation,
means (hearing and
whom
by (Maya)
an action of ignorance, consequently emancipa-
nowhere does
As
235.
fruits,)
being naturally endowed with opposite or
properties
emancipation,
in
bearing mangoes or other
produced
must be admitted as a necessity
Sru/t,
Jiva
tree
or emancipation.
release
as the
of a
difficult of being
the
rest)
has ceased ignorance.
and any
without the
desire of release,
and
PANCHADASt.
124
Maya
But the milch cow
236.
has two calves, Jiva and
milk of
to their inclination, drink the
Iswara,
who, according^
duality,
but that does not affect non-duality anyhow, nor can
cause
any injury.
it
Except a difference
237.
iust as there
by a (
is
is
no
difference
none whatever between the space appropriated
and the great body
jar
name, there
in
between the Uniform Intelligence and Brahma,
really present
of
outside,
it
ether
infinite
Mahakas).
That Non-dual
238.
or
Principle
universe, (as
is
said in the Sruti)
so continue in the future
no doubt about
generally so fond
the generality
Then why
difPerence
people astray and that
mankind
of
the
of
even present now, and will
true.
is
of creating a
alone leads
Illusion
it
creation
durinof emancipation
i. e.,
but
that,
is
[Secondless
Entity
Brahma] which was present prior to the
is
Ignorance or
?
is
there
;
are people
why
the reason
fond of creating a difierence
are
between the Individual Self and Brahma. But the question
339.
and
reality
the unreality of the
is, if
which form the subject under consideration, be conviction with a
man
the
the
why
wise,
knowledge of
force
to ha;ve, the
same
they are free from
to,
To show tha^be
the
they
next
suffering,
[heaven,
secoudiess.
the necessity is
said,
from
wise persons are found
never ensnared
in
is
being
in their
first
mind
its
cited
here.
The
as to the reality o£
both in the present sphere as well
etc.,]
Brahma, nor
are
wise are free from error, the oppp.
have a firm belief
enjoyment or
many
is it
are.
condition of the i-gSorant
ignorant
Therefore
prior to the rising of knowledge, but as
illusion
meshes as ignorant persons 240.
Where then
inclination for using material objects as they
were accustomed
site
self.
works,
of fructescent
established
ajt
are they found to behave like
of the world [isfnorant]?
of acquiring
universe
secondless Entity pr Principle, Brahma,
of the
and there
is It
is
neither
room
discernible in their rojucU
in.
for the:
PANCHADASl.
The
241.
have an exactly opposite belief
wise
according to
125
individual
their
and
perception
hetice
;
conviction,
people create either bondage or release. reality of Brahma now being given.] The manifestibility of the secondless Brahma is derived from the Shastras and not from experience. It may be contended, a? the secodless Brahma is not visible, hence it is impossible to
[Arguments
243.
and unreality
ascertain It
for establishing the
the
of
universe
are
any definite precision.
with
Brahma
untenable, inasmuch as
everywhere manifest and
is
in the
of intelligence
manifestibility
is is
clearly the subject of perception
Then
and experience in every individual. this
But this assertion
form of intelligence
again,
entireness cannot be perceived, the universe also in
not perceived,
is
you are constrained
therefore
equality between non-dual
be said,
if it
can be admitted, but as
Brahma and
its
to
dual
the
admit an objective
world, so far as an absence of complete perception goes if
in
regard to the
then
why
conception,
-your
latter is
that
does not stand
Brahma
in the
remain
;
and
way of
unmanifested
?
Thus
243.
then, the manifestibility or
phenomenal and noumenal
the
to
its.
entirety
equal,
that does not prevent
if
the
perception of both
same province being
you from enquiring into the
what objection can there be to hold a
the former,
reality of
in
similar view with regard to the secondless Brahma.?*
Now
244. of
argument
* its
As
in
the Vedantin's opponent adopts a different line to
a pot of boiled
contents are
He
do away with non-duality.
known
to
rice,
by feeling one
have been
rice,
wi^I cooked, so
says
— the
the whole of
by the faculty
of ascertainment residing inside the physical body, in intelligence, 'felicity,
Brahma self after
more
fulness, is
eternal
endowed
freedom,
unassociation,'
with, are easily perceived in
etc.,
which
every individual
the destruction of ignorance has ceased to produce any
illusion.
PANCHADASI.
126 'secondless'
is
are
reverse,
Hence non-duality and
without a duality.
opposed
naturally
each other
to
perception of the phenomenal, no noumenal can be Adopting: a similar course, the Vedantin
from
their natural
(noumenal)
may
made
antagonism, when the secondless Brahma
then both of us are equally placed so to speak
opponent
out.
as well exclaim,
Thus
manifested, the phenomenal must cease.
is
its
and from a
;
replies to this
:
—The
;
but his
perception of intelligence
rs
not opposed to the phenomenal, hence we are not in the same
In other words from
position.
an absence of antagonism
between your perception of the non-dual Brahma gence, and our duality, there raised by
to
If
(apparent)
is
is
unreal though
not opposed to that
Brahma, and a Siddhanti says
you say
a condition
reality
its
of the secondless
—
intelli-
you and me.
manifested,
\\.\
ip
similarity with the question
But inasmuch as the phenomenal
245. it is
no
is
so,
me
then listen to
:
the
reference
in
phenomenal
is
in
non-being, impermanence or non-existence
of
(ara/) but full of illusion
and
;
which no pralaya can
that
Brahma
is
the only Reality
but contmues to the end lully
affect,
manifested.
"To
246.
able
the end"
:
—These
Having thus ascertained them,
they are unreal. to
being illustrated
is
unthink-
worlds are fuU'of illusion and created out of
Brahma
consider
signifies
what
is
not
the
as
fit
for
only
thinking
Reality. ;
these
it
is
it,
hence
natural
['Unthinkable'
worlds for their
being material are unreal, and for the matter of that 'indescribable.'
Therefore having found out the unreality of the
phenomenal, to regard the secondless Brahma as the only Reality
247.
is
but natural.] If
^
again in your mind after having
you are again over
phenomena reasserts known them to be unreal,
subsequently, the reality of
to
and over,
have recourse to arguments and analysis till
that
error
ceases to exist, [and for such
fANCHADASl. repetition there
is
the authority oE
Sariraka Sutras, Cliap.
But
248.
it
be practised
to
127
Vyas as
down
laid
may be enquired how long is that necessary Hence it is said, arguments for discriminat-
?
ing the secoadless
or
Reality,
means
tlie
rest to that end, are not attended with
pain
'hearing'
and
and the
they are
as
inasmuch as they destroy every thing
beneficial,
the
in
iv.]
else
which
is
harmful to such knowledge of non-duality, they can be had recourse to ad libitum.
In this respect, they
from the
differ
supporting arguments of duality, for they are painful, as they
on the part of the individual seeking
cost an effort
to establish
it.
Moreover,
249.
it
may be argued
knowledge of Brahma,
his
short,
is
— of the same worldly pursuits as he used
in his state of
hungry,'' "I
ignorance
am
now whether
;
thirsty," indicates self
pronoun has reference mainly self?
that a person
To
even with
subject to hunger and
to
the
the
first
such a question, a Vedantin admits the
and no one asks you
to
do otherwise [not
self is
no concern 250. is
may
well
It
may
inapplicable,
is
unrelated and unassociatgd, and he can have
with hunger, thirst and the
But
is
view,
first
to see.]
as well be mentioned here, that the -second view
because
am
personal
Intelligence which
so that the principle qf egoism or individuality, you see,
before,
the declaration "I
Or
?
thirst, in
be
to
rest.
discussion does not stop here
this
apt to maintain, though hunger and thirst
be the subjects of apt so to perceive
;
self,
may
:
a dissenter
not properly
yet through illusion or mistake one
—and says a
is
Vedantin, in such a circum-
stance [of attributing hunger and thirst to self through illusion] the best plan
is
to destroy that illusion,
251.
to
practise
dis-
For, illusion comes from interminable desire which
has no beginnning
;
and
for
its
removal, the repeated practice
of discrimination [from things real
252.
and
^
crimination always.
That unreality
of
the
and unreal]
is
very proper.
phenomenal world, and
its
1
PANCMADASI.
23
illusory nature
its
may be
for the experience of the exquisitely beautiful
it,
position
analysis
But objection
and deduction, and not by experience. taken to
argument,
can only be found out by
universe, which
the
of
is
being a subject of cognition for the witness,
maintained that
its
unreality
is
:
—
It is
for
cannot be
it
alone capable of being deter-
And
mined by arguments and not experience. being removed as follows
com-
and
quite unthinkable*
that
is
now
not to be said, that the discri*
mination of unreality proceeds from argument only, where
composition
the witness has an experience of the unthinkable [of the
phenomenal.]
That unthinkable (composition)
253.
sign nect
the falsity of an object
of
with the pervasion of
it
intelligence
intelligence
endowed with
is
;
is
it.
an indication or
but a dissenter seeks to con-
To
this,
of
and
self,
the reply
is,
says,
from a
want of prior contact or combinatioh, the unthinkable composition,
one indication or sign of non-duality
is
must be
either
or
that
its
reverse
;
;
and the
self,
because he
in the latter
contingency,
Vedantin admits the unthinkable source of
his origin
must be capable of being .conceived with ease,
which
not a
is
fact,
alternative but to call
254.
How
because eternal
can intelligence said to be eternal
nothing can be conceived anteceding say,
What
intelligence it
jnsentiency
?
Now
it
is
no other
;
?
etc.
Because
he
is
to
be asked,
conceived by intelligence or by
then of the two prior conditions eitherof
intelligence or insentiency, insentiency
ment
is
any one were to
If
iti
has a prior condition
Whether
is?
hence there
;
him {AchiHtyarachana) unthinkable,
of discovering intelligence,
cannot be the instru-
and hence cannot precedent;
t
V
* 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 outside of self and a or
what cannot be accurately surmised from thinking—
duality
;
sa vast
and unknown.
PANCHAOAS!. to the
'*'fth reEefireince
gence
first
129
view, the question
whether
is
intelli-
perceived by the same intelligerice or by another
is
•intelligence to constitute a prior condition
be
of them,
if
it
said in reply, that the prior condition of intelligence
is
quite
distmct from the same intelligence,
admission of two intelligences,
then amount to an
will
it
;
—a duality—and as non-duality
does not lecognise another intelligence, and even for argument's sake admitting
its
existence, there will yet
be wanting a
co-operation {.pratiyogi) of that intelligence, without which
knowledge or perception this
by another (prior) intelligence
with that perception
again,
one
will
(intelligence)
be reduced to the condition of
Thus
insentiency like that of a jar, etc. that
other consideration which
Even
that
untenable,
is!
—the
(the
world)
by
and
itself,
— a prior agent of
that like the
also
is
for
—
it
may
be said
as well
the
intelligence,
phe-
no prior condition, of another substance it
said,
is
the
prior
condition of
by intelligence.
The phenomenal
255.
—and
an absence of another Instru-
that duality
Therefore
it.
duality is conceived
gence]
for
rest,
an absence of that duality
want of prior condition of
nomenal has preceding
and the
internal organ
utter impossibility of perceiving
ment,
itself.
regard to phenomena, owing to a difference in
in
the demonstrator
is
remains
there
want or absence of a thing cannot be perceived by
Moreover,
an
then,
forth intelligence being
sets
manifested by the same intelligence. for
its
Then
be clearly impossible.
will
condition
with a prior
merely a product just as a jar
is,
yet
its
[in
intelli-
composition
unthinkable, and for the matter of that, false and unreal
^ike phantasmagoria.
Thus
256.
then, having
shewn
festibility of intelligence in the
eternal
and
other thing the
same
visibly is
perceptible
unreal,
intelligence.
the tangibility or 17
and
{ante
beginidng, ;
save
242-254] the maniit
is
consequently
and beyond
it,
every
that unreality is perceived through
But then objection may be taken
visibility of the
as to
non-dual secondless Reality,
PANCHADASr.
r30
is
the author proceeds
Hence
Brahma. telligence
is visible,
and through
it
clear
to
away.
it
Ifiv
phenomena:
of
uni-eality
conceived, consequently the assertion that the secondless
entitylBrahma If
257.
not visible, would imply contradiction.
is
be
it
given after the
have no find
faith in
for
:
it,
the
in
said, notwithstanding the
Vedanfa, there are yet
and why so
The
?
explanation above-
many Vedantins who
reply
ease of Gkarvaks mtiny
not
is
difficult
whom
of
to
are weir
versed in logic and sound reasoning, yet ate they found mistaking self with the physical body, 258.
and why
is
you say from want of a clear
If
unable to discriminate properly, then I
this
?
intellect they
as well
ttiay
are
coftCludff
from a want of proper study or tight interpretation of the SMstras, those Vedantins shew nO faith in the explanation about the 259.
secondless Reality.
visibility of the
When by
a proper ascertainment of the isecOndless
seated
Reality, desires
mind and'passions
the
in
troyed, then an individual attains deliverance his present
life
knowkdge
is
deny
for
it,
it is
As
260.
he enjoys supreme
mentioned
for
This it
all
des-
and in
;
effect of SelF-
impossible to
is
When knowledge
instance-^" of the
ref^r to desires
261.
amd
are
life
a visible result.
maturity, the joints 'Joiftts'
felicity.
in the Srulf,
in
But here
heart are
all
of self artiveff
destroyed"
Sru/ii
and passibns. tefer to the mistaken identity of
'desires,'
egbism (AhaHkafa) and intelligence, as instanced in the use of the first personal pronoun I and its deffettions, mine, etc. 262.
Though the above
in reference to
ate
egoism,
if
and not mixed up with
'
desires' are sources of evil, yet
intelligence it,
and
be kept apart and separ-
in that condition of
tion of intelligence kept distinctly in view, millions
millions of desires, will not be prejudicial to self]
;
aliena-
and tens of
knowledge [of
for the maturity of knowledge has already destroyed the-
•joints' ef the heart [as
263.
As
for
has been mentioned already],
a preponderance of de-merits
in
you, the
:
PANCHADASI.
131
perception of the secondless Reality brings-you no satisfaction
and comfort, passions
so even with the destruction of the desires and of the
[joints
heart],
if
a result of fructescent
as
—
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 aSect the Supreme Self who is intelligence
;
just
and decay
a disease of the physical body or the growth
as
or destruction of a tree cannot
quite unrelated,
is
attribution of is quite
similarly
egoism to
a€ect
self,
for he
after the destruction of illusory
any desire originating in the
self,
first
incapable of distressing, causing pain or afiecting
him
in any way.
* With apt
to
reflex
intelligence,
physical body,
and
self,
egoism
is
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
ordinary or natural, telligence is
;
for
it
[^Karhia]
as
it
is
a
result of fructescent works,
**
I
individtials lasts so long as fructescent
destruction there
physical body.
is
And
is
am
a man,"
etc.,
works continue
;
of all
with their
no more any attachment or conceit for the the mistaken
witnessing intelligety:e which it
is
reflection of in-
then again, identity of egoism with the physical body
called active
because the conception or experience
as
the reflex intelligence
comes and goes with
is
conceived in ignorance,
egoism with the
identity of
quite unrelated
is
called erroneous,
—because with the
destruction of
ignorance a wise person destroys that identity, and he is never found to say " 1 am an agent," " I am a doer, an eater, happy or miserable."
Sankaracharya ihas
taken identity of egoism. they are seldom found
to
In
in
this
way,
regard to the
illustrated the mis-
first
and the second,
be the subject pi 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
concerned.
is
PANCHADASI.
IJZ you
IE
265.
prior to the destruction of desires ftn^
say,
passions of the heart, there
is
no
any connectforr
possibility of
of desires with the unrelated blissfulness of the
hence there
Supreme
be no more forgetfulness about
will
means the same thing
Self^ for it
it,
as destruction of the heart's joints, and-
that shall constitute 3'our success.
266. is
the
you say ignorant persons know
If
name
wise and ignorant
is
known by
the-
tt
hence
not,
difference between
the
for
for a heart's joint,
it a-
presence or absence of
those joints (desires);*
Between the ignorant and wise there
267.
whatever, so far as an attachment or cal body, organ,
As
268.
caste, there is
not
it
difference-
concerned.
intellect is
who has
example, between one
and one who has
thread,
same
and
for
no
is
reverse, for the physi-
its
no difference so
are concerned, but their actual
the sacred
— though, belonging far as the
to
rules of
difference consists
tha
food
in
the
qualification of the former for the study of the Vcdas to whiclv
the latter
Is dis-entitled.
Destructions of passions and* desires in the heart
269.
of the wise V.
22)
is
proved by a reference to the Gita (Chap. XIV.
follows
as
:
—"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 take their usual course," heart's
and
this is called
Astructfon of
to-
the-
malady.
270.
But the
text
quoted from the Gita may be construed asks them
to
be quite
and
is
there^ore-
as a piece of counsel for the wise;
it
unaffected either by pleasure or
reverse,
its
* The Sanskrit word 'GranthV means a joint, but the heart joint, it likewise means a knot, which even it has not,
has no
therefore
it
signifies
crookedness, a malady, etc.
hardly be any grievous mistake about
remain and this explanation
is
it,
I
hardly called
;
as there can-
have allowed for.
it
to-
PANCHADASt. no proof
of destruction of
desires.
IE
I33
the heart's malady,
passions
and
a dissenter would argue in this strain, the signifi-
cance of the word futile
and
;
if
'like' in the verse would be rendered be alleged that from want of the requisite
it
strength in the body, the wise are prevented from works, [so that virtually desires,
sary
they cannot be
have destroyed their
said to
hence they abstain from actions,] then as a neces-
deduction,
would follow
it
the wise
that
are
ill
and
suffering.
271.
If
you regard a Icnower of
able
that to
is
your
intellect,
perfectly passive
self,
indifferent to pleasure or pain, as a sick
man, how very
and how clear
is
and
credit-
your knowledge.
What next? 272.
If
you support your assertion by
as a testimony, where
supremely
said " Bharat
it is
indifferent,
the
citing
Purans
and others were alike
but they were sick
;"
What
prevents
you from taking note of the Sruti text which mentions " Even in eating, playing, like
and sexual intercourse, a theosophist acts
one indifferent."
273.
Bharat and dthers did not
without eating, like
live
tvood and stone fixed in one place, but from fear
company
of
they lived supremely indifferent to pleasure and pain. 274.
And
that avoidance of
the following reason.
company owed
often found addicted to harmful works,
enjoy felicity;
and those without
hence for a person desirous of
avoidance of company 275.
origin
its
to
People who mix much in company are
is
ft,
happiness
always essential.
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,
as
can bring forth no
it
of self
is
276.
evil, for
it
vocally
;
let
the unassociated
them
do*
condition
a natural inference to us [and a matter of fact]. Indifference,
knowledge, and
material
abstinence
PANCHADASl.
134 are helpmates
of
each other;
many
in
instances
same person, and sometimes
present together in the
they are separately
in different.
But their cause, nature, and
277. different
action
are
(result)
and are never of one and the same shape, hence,
a theosophist,
To
278.
it is
proper to discriminate
pry into the defects of
all
for
their difference.
subjects
is
the source*
* If we take a little pain to enquire into the usual phases o( an earthly existence we shall find everywhere we are subjected to pain varying in intensity and character. For instance, in intrauterine life the foetus is surrounded by and encompassed on all with the uterus,
sides
is
floats
it
on the mother's blood
entirely
indeed protected by the
fluid,
before delivery takes place,
and
in j
a quantity of
but yet that
the mother as to her offspring.
and
fluid,
lives
from her rough movements,
is
it
attended with pain alike to
nurture
Its
and
growth
are
attended with the same anxiety and costs a deal of trouble.
on
till
when
old age,
body, the spine teeth have
left
is
So
the limbs refuse to carry the weight of the
doubled up, sight and hearing are almost gone, allowing an incCssant dribbling of the
the jaws,
saliva,—a source of nuisance both to the person and with
he speak5,-^he
it
has to change position
loses
control
over
his
whom
excrements, and they
escape sometimes quite unnoticed for which his relatives are not charitable enough to overlook. useless dog, his dissolution
is
confined in a bed of sickness, and
malady,
grown
many
old
useless,
a
man
reprimanded as an old
if it
happens
to
to
life
is
be a chronic
He
has
none cares for him,^not even his children.
Under such circumstances who said,
is
are the curses showered upon his head.
and
an aversion
He
prayed for by (he family when he
and
its
of indiffferenge
is
there that should not cultivate
repeated re-incarnation
?
Hence
it is
should always take things at their
natural light or real worth and attribute faults glaringly, in relief
as
it
weire, to Intensify his aversion for the
Now
the nature of indifference
shew any aversion indifference,
it
is
is
world.
to cast
away every
thing or
But as there are several degrees of classified under two varieties with several sub-
for
it.
PANCHADASr.
135
or cause of indifference, and to have an aversion for is
and not
nature,
its
to desire what
is
things
all
already discarded
is its
result.
'Hearing,' 'consideration,'
279.
and 'profound contempla-
tion' are the source, 'discrimination' of self
to prevent desires
mind,
—the
and passions from
the
For instance we have
The
said to signify an aversion for wealth
Par, and
f i)
named
sub-divided into four varieties
{Yaiaman), indriya),
and prosperity
wise
:
—The
'Struggling'
is
improving the good qualities
faction therefrom.
the (ollovying
in
an indifferent variety and consists in
regarrding the defective nature of things. sists in
The second
earnestness (eka-
(c)
They are defined
{d) subjugated.
it.
respectively (a) struggling
distinguishing {Vytireka),
(5)
and
subjugated
Apar Vyragya.
(2)
already got, and altogether to discard or abandon is
and
knowledge or perception.*
result of
divisions. first is
nature,
rising in the
'Earnestness'
is
of
'Distinguishing' con-
a person, deriving
to abstain the external
satis-
organs
internal desires and when they have been so far subdued that they no more trouble the mind, it is called
of sense from
;
subjugated.
Of
•
,
this last
we have
more sub-divisions
three
are called dull, sharp, and very sharp. of
a
wife, child,
world,
and
w loss of
with the demise
property one feels disgusted with the
abandon
desires to
speak of, they
to
When
it,
that
is
Then again,
called dull.
wfren a person incessantly prays not to have a wife, wealth, or son in
his
present
indifference
;
life,
and
even for the
with a tranquil intellect, that
in
is
called sharp'
when he wishes not is an instance of the
regard, to a future state
blissful
abode
of
Brahma,
it
last variety.
* Yajnavalka addressing
worthy
of being seen, he
is fit
his wife Maitreyi says, to
the wise] considered and meditated upon." to the perception of self visibly
several means,
" Self
is
sure
be heard [from the precepts of
Thus then
ih
regard
by the mind the above are the
and as such they are sources of knowledge. Moreself,' has reference to the ascertainment of
over, 'discrimination of
the existing difference between the
uniform
intelligence
and
;
PANCHADASI.
136
cause—earnest
'Forbearance' and the rest* are the
280.
— and the slackening of the usual pracof mental abstinence. of people, — the — Of them 'Indifference,' 'knowledge,' and 'actual 281. abstinence,' — knowledge the principal for bringing attention, the nature
result
tices
is
its
emancipation, while indifference and
means
the
of
knowledge and helpful
For
282.
all
devotion
superior
for
it.
same
three to continue in equal force, in the
individual, can only
happens
to
in
abstinence are merely
happen
a person as
to
a result of his
but from some obstacles or other,
;
one or two of them
it
often
to get reduced.
egoism, but this need not necessarily excite arty misgiving as telling prejudicially against the doctrine of
uniform intelligence
organs sensory and active, it
as Self or
Brahma
non -duality.
For the
something other than the physical body
is
is
vital airs, etc., etc.,
and to look upon and the acme of
the height of knowledge
discrimination; but then to connect desire with egoism as house,'
'
my
'my money, mine
son,'
'
my
eyes,' are conceived in error,
hence the ascertainment of difference
is
insisted
upon
;
but for
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
one,
disturbed with other illusions in regard to self after
it
has been
thoroughly subjugated and restrained from the disturbing influence of the senses.
* They include
:
Forbearance (yama)
(i) (2)
Canons
(3)
Posture (asana), vifal air
(pydnayama),
Restraining the organs of sense (pratyahara),
Fixed attention (dharana),
(6)
(8)
be observed (niyama),
Regulating the
(4) (5)
(7)
to
•
Contemplation (dhyana), Conscious meditation (savikalpa samadhi).
PANCHADASl. 283.
One whose knowledge
of 'indifference'
and
emancipation
once, but
at
the liberated in
284.
On
life,
'mental
diminished by an
abstinence'
increase
never
attains
entitled to enjoy the felicity of
as a result of his pious devotions.
other
the
is
is
»37
hand, one
of knowledge with less of
who has
a preponderance
and 'abstinence'
'indifference'
is
sure to enjoy the supreme felicity of Nirvan, and not that destruction of visible misery which forms the happiness of the liberated in
285.
as
life.
the nature of indifference to regard
It is
hence even
worthless,
Brahma
[the
several
looked upon' as no better than straw, that
are
highest limit; bu^ knowledge has
its finality
steady or firm foothold of affection for with one's flwn 286.
everything
abodes from Bhar to
As
is its
producing a
all creatures,
equally
self.
in the state of
profound (dreamless) slumber
external objects are forgotten, so [of sensuous
in
objects]
in
is
all
forgetfulness of enjoyment
the state of wakefulness said to be
In
the final point of abstinence {Uparitt).*
this
mannner,
the shades of difference present in indifference and the two others, are is
10 be ascertained, [so that one
may know which
or the best, and which less so
—and may follow
fit
superior
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 Shaslras in a contrary light. 288.
From
a force
tion ailheosophist
* 'Abstinence'
from sensuous
of fructescent works, whatever condi-
may be circumstanced
is
it
they have been turned
them, thereby to keep the mind engaged ;
fill,
can create
continually to keep the external senses aloof
objects, after
on the Brahma
to
otherwise to abandon
away from
in
hearing the precepts
all
acts enjoined in the
Shastras, in the prescribed order [by turning a Sannayasi],
iS
*
PANCHADASr
1^8
no
difference, his
,ya
289. several
certain.*
'|ua^:
up then
figcires
world,
objective
knowledge is
hisJla(^nCJ'pi||j>a
suEEers not the least, ,-
:
—As
duly represented,
—a
duality
esseatially
intelligence
requisite for
so
— through
attributed to the intelligence of the
paintihg
of
this
is
exquisitr
the force of
Supreme
illusion
thiat
a piece
in
are
consequeB%,
f^"-
to
alone particularized (as the
Self
;
illaaion
and*
be shaken
it
o£E
is
and
non-
secondless,;
dual Reality.)
The
290. in
the
fruit of
following.!
incessantly study
it
'reading the present treatise
words ;-^Tiiose to
f,it:j
cease
world
like t^ie ign
theifuture
built
is
*
enjoined
who
signification,
unreal
in a pripg^
tage
''^a J
END OF VOL.
body i^to be
is
intellect
of this
ssght
they used to be,
(wUen^wanting.in.knowledge).
%',* For with, the destrttc^^n
clear
;p!oiottnd
be enchanted with tlw
shall
to;
out
find
of
of
I.
ignorance the material of which
destroyed and he
is
freed.
:;
—
—
MusjiD Bari Strket, Calcutta, 1st
Stoics ^ebanta
yanuary, iggo.
Series.
Vedantasara of Paramhansa Sadananda Jogindra,
we Commentary -Rb.
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#*^ This work establishes the Non-Duality of the Soul and Brahma, and is the Master-Key for attaining Nirvana by the destruction of Ajnana (A-knowledge). the
The Arya of Lahore thus speaks of the work The work before us is a tri-Iingual translation, together with the Original Sanskrit of the work of the above name. * * The merits of these several translations * * are undoubtedly great. The Bengair rendering is that of Pundit Kalibur Vedantabagish, the Hindi has been done by the wellknown Sanskrit Scholar, Lady jRama Bai, while the English is :
The book contains also the work of the Editor [N. b.] himself. 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." of Madras remarks thus : "It'is a bi-lingual [tri-lingual] translation/of the Vedantasara Paramhansa Saor the Essence of the Vedanta Philosophy of
The Philosophic Tnquirer
erudite
\ I
The
English rendering of it is from the of our friend Di. Nandalal Dhole, * * Courts of Khetree and Marwar. late Surgeon to the We may make bold to assert that the translation appears to us which throws much credit on the translator, because of to be one and perspicacity of style. In cases where the its simplicity peculiar to the subject, the is obscured by the technicalities
iananda Jogindra. f
Text
and scholarly pen
,
— —— ;
-
THE PRESS
-f
:0K-
r
-
Olf
pajje h?; ,]iven ampie annotations at foot ot each explaining Ihe lerms and contexts, so as to enab'" the student of Vedantisni to understand the subject without r ny external aid, and also in view to ma'ie the translation itself lucid and unnlistskable. The transia':or appears to us to have acquitted himseU well, and from ttie way in which he hns done his work, there can be no daubt that he lias mastered the subject he has " undertaken to handle, in a way profitable to others also translator
Indian Nation
speaking
in
work says
of the
:
Hindi, gives the Sanskrit Text, and Translations in Bengali and English. The Sanskrit Text is largely annotated. There is also a very learned, philosophical dissertation on the doctrines of the VeJaniasara and correspondintj European systcn The book is well got up and a better edition would har ..'• ,;es!r..:d." "
It
:
;
\-
Thr
/ i-'c
v/hist in review i.g the
work r^rnarks
;
viev , -at any rate in '- -irst English part,— being .vowM'y' those fcxpi c-sooc! jr. iKs ooiurfins cf our magazine, very iitslefnas to be oaid of this portion, except that the author has t= ade uncommon good use of it, and elaborated very cleverly the a'hoie. One point, however, may be noticed, as it is found to l
Matter.
of
" 'Kap la defines Matter to be eternal and co-existent with It was never in a state of non-being, but always in a state of constant change, it is subtle and setyient, etc., etc., (p. 2). Spirit.
"This
is wha! the Editor and can h.'.rclly repeat Matter and What Fov :c
Journal has all alonsf raaintoo often. The article : What is it, in the Theosophist for September 1S82, is sufficiently lucid i;> srlVrence, to this question. It is at the same time pleasant to !> r! that our learned friend and brother, Mr. T. Sii!" ', :, the gre^.t ^dwalishares entirely with .ituvs, which every .; scholar who comprehr..uo i;,,, a.., spiiit of the Saiikl,yu i.i >• _
tained
of this
'
'!'
'
,
.
Sophy, will ever maintain. This may be proved by the perusal of a recent .varic on Yoga Philosophy' by the learned S=sr.sicritist. Dr. Rajendra Lala Mitra, the Introduciian to which has just app'rarc'ij, showing clearly how every genuine scholar comprehendi (Iv Sankhya in the sani» spirit as We do. The OneLiFf: of ihf BudJhists, or the Pakabrahma o( the Vcdatins, is omnipreisentund t'rt-n.il. Spirit and Matter are but its manifestations. As the eiifrifising ioK-t—Purush of Kapila it is SpiriL— as undifferenli.ttcd ctomic maUer it is Miilaprakriti. As., difff^entlated cosmic matter, the bssis of phenomenal evolution,"^* t is pyakriti. In its aspec. of beXng^.i i.ekl of cosmic ideation '
—
Chidakasam as the germ i^f (.-osruic ideation it is Chinmatra; while in its characteristte of iKerCpption it is prajna. ^^';loever presumes to deny these poiiti denies the main basis of Hindu It is
;
—
"
dhole's vedanta
The Philosophic Inquirer remarks :— which the hight our v it was the cradle of philosophy, which many a gret. !and delighted in, it was the Pantheistic phase . which whu. is a philosophy, bhilosophy if there satisfy highly intellectual and sentimental, can at best "If there
were taught
is
a country
in
man,
to the earliest
;
contradict we venture to say, without fear of is, mterpretation o sue „.. Ur. Any India. in sprung proper Pantheism welcome to all tn. Sp,r,t is philosophy faithful in its entirety must be eminent contrj q^ite a minds; the undertaking therefore of our is ^a g^j such the /'a«c/ia(ia« with annotations
instincts,
it
,
N.D.to
translate
indeed and on perusal of the able above translation to hand, we have been ^^^''^Ipyinciple of Vedantisnr. to Itift, ... r,^ i clear and systematic exposition ppirit, the all ol attention cordially invite the executed. cherished \.\ of publication land readers to this very useful n every respect
;
We
.;
that it will meet from the educated section of our countrymen
he Vedantasara, and hope .vhich
it
Adwaitees 'fferent or
to Self-F ha-Mudgar, At
On the Road
|he Texts '
?
deserves."
III.
1
wHi
t
-n^HASTAMALAI'
PaRAMARTHA;
jnal,
/^
This wo
's
Sankaracharya an
^^^^
ol °^^
ed the doctrine
Tundai
IV'
'to
\:
rk
is
admirably
si
others have ful non-duality in t'
'd :
By ilxistence. The Philosoph' "The author h
"
discrimination,
las taken great care a to present before us a coi system of Kapila, 'the fath
philosophif
sophy,' athe di^
:
uencal
Truths
N. D." ic
Inquirer reviewing
to
the author calls him. He then iierence between the Materialistic p^ .nodern aspect.' "What his views are in respect to this great
diti^
slove
its
''
iecta
edf
s
which has been only
fruitful
\^
in splittir
and confiicting theories into bitter and u rians and bigots of dogmatic proclivities, may .rem the following most telling passage
"^^rent
:
1
"And now
that Pantheism is attracting increa from the highest intellects of the West, after sleepinj death in this cradle land of humanity where it first and since the recognition of this First Print. of day Prakritii Piirusha, Parabrahma, or Matter, Spirit, ttit or the Unknowable, clashes not with the cherished ic most inveterate Freethinker, the hard materialist, thi Atheist, the inexorable Physicist, or the follower of the ;
-
PRESS
!i
"N"
it may justly be egs of logic anri reason which the ;ritelhtic5 of Religion rehave been prociiimiing from ti.eii- high pe^ruth for centuries it has been repeated quite Deist's God exists nowhere. Yet, even yet, the J jirofit by such instruction, and so it must continue' ,
iind
;
.;
the chapter.'
„
aim
'After Slating in brief the
,i.^
of the
work
a work
as lie (tlie author] himself thinks 'tend to stimulate si Jy of those preciou? records of thoughts which our progenitors bciENC a legacy for us ic. inherit, far richer than the priceless Koliidestinv or the collective totality of the world's gold and whicli now and /'rtnonopoiized by the cobwebs of the spider and if it be so for" ''' to secure one ardent and earnest enquirer patiently its asf aim will '' ^^^ wort and finding the lost key, our end and exhau" ,"
.ch
will,
tion.
•
;
i
"^ ?'
Ditto S ^e
;
r,\^-
';» »n Sanskrit with a
^
Shastra-- Shiva.
Enghi
on Yoga iSr ,^ ii'y by Madav^cha^ya ^e reputed author of Sarva Darshan Cloth Bound Re. i-8.
c.
-
ntroducing this
"t>-,-^,^
des flying
ich ie3«or ic
de tl^ r,t
...
,
'sm {
iL-i,
J "Vosra °
"' I'
,
1
f
^^\t
ifaW
r I
ste> ,,„;
rcac!-
\iz
rnent of ....g-stone.
,
"wh;r a
'
"'
^
IS its
i
i
ps).
The
.P , d the process of f
,
,
IS added Numbers, so
unit °f
'
.
.
,
)
'«''
te
p:^tn:ti
^^he. on.S^ :s^enceo£t.es:ngle\
-ance.
'
ed in one, similarlyX the Divine Essenct^
(Absolute),
-^ '^""
-
'^
%
; -"^-'Jth, ,ic
Jesus
**'?'."?^
refo'-e
I
The appearance
scientific point_ a Transcendental Work from a hail with of 'supreme importance, and we
rjwbliration
of
The EsotERIC Sciewce AND PhilO-
iTRAS [Voga Shastras].
is
to
ranged
Jesui hailea the Holy 1 Srimat Sankaracharya, of One-Life. ,u was Patanj^ preacher, fcllcwed suit. But it P it >n form. ded this Science, and systematized For havingins all li.is is phantasmagoria. the esoteric teaching of the S.msi,.^ ) comprehtud to accept o. mind is ni"- in the horns of a dilemma re
m
"°"<=nti-
before
of
to
^".^^"/^Ve"""^'" « he becomes
Realuing this, rii 3 at'o, uttered to the sazi"g """^K Father arc One.' ^'.Uhya Muni-..,:^
scendental docUines of his sires.
it
a'^'ied
ith
.i.bsolute).
1
.ight
the ih.
Mt lost -.zi,
_
