THE PANCHADASI.

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A HAND-BOOK
OF

HINDU PANTHEISM.

THE PANCHADASI
OF

SREEMUT VIDYARANYA SWAMI.

TRANSLATED WITH COPIOUS ANNOTATIONS
BY

NANDALAL DHOLE,
Translator,

L.M.S.,
Gfc.

"Vedantasara,"

SECOND EDITION.
IK

TWO VOLUMES.

VOL. L

CALCUTTA

HEERALAL DHOLE, MUSJID BARI STREET,

SOCIETY FOR THE RESUSCITATION OF INDIAN LITERATURE,
65/2,

BEADON STREET.

1899.
All rights reserved.

PRINTED BY H.
"Elysium Press"

C.

DASS,
Street, Calcutta.

6%\2,

Beadon

PREFACE.
FOR one
so deservedly reputed,

as the author of the~

in the

PANCHADASI, which holds a high place

Vedantic Philosophy,
it is

realm of

but proper, that a short notice of his life and writings should go along with its English version. But in the matter of biography, there never was a time, nor
is it

even now the case,

India

when any

attention

was paid
of genius,

to

it.

boasts

of a literature

which

is

unique; every department of learning bears the stamp

originality,

thoughts. spent in thus enriching the Sanskrit, and opening up a world of new ideas and new philosophies, were allowed
to

sublime

deep research, and profound and Unfortunately the lives, that were

drop

in

time

into

the

gulf

of

eternity,

without

leaving any trace of their struggles and sufferings, their joys and pleasures, beyond the simple fact that they lived and died. Suppression of self or egoism was a
religious principle with

them

and

this

may

to a certain

extent account for the lack of authentic records of the

lives
of our

great

men and good.

fact,

And,

if

to this

be

added the certain

tatiously,

that they lived quite

unosten

means, barely enough to very the satisfy simple wants of the flesh (already reduced to starvation limits) without that artificial halo, which
;

with

slender

encircles the

mushroom authors

of the

day

it

will

be

evident that the

incident of such lives

as theirs

would

neither be interesting nor profitable. that could puff in those days ; the art

We
the

had no press

of printing

was
of a

yet

in

the

womb

of distant futurity

renown

scholar was confined in the narrow circle of his nativity,

PREFACE.
solitary

where a

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

student would be

finishing their course, they turn into

set themselves

new

up as professors.

In this

pastures, and way, the learn

ed scholar draws pupils from remote places, who copy

their teachers manuscripts
in

and writings, and, are taught them. Under circumstances so repressive and trying it

is a matter of congratulation that, what is yet left us, is a standing monument, imperishable like time itself, and

With the paucity of materials for a suitable biography, so much of fiction has been trans planted on it that we had one time thought of giving up the idea but recollecting that a blind uncle is better
undying
like glory.
;

than none,

we begin our

task.

Madhava, Madhavarya, Madhvacharya, and Madhavamatya were the names by which Vidyarana Swami
used to pass prior to his turning into a recluse. He was born in the fourteenth century of the Christian era It appears that Vijayanagar was the at Golconda.
capital
of

Bukkka

I,

whose family
little
is

priest

and minister
early
life.

our author was.

Very

known

of his

His parents, as may naturally be expected from their connection with the reigning family, were in affluent circumstances and very highly respected. His father
was, as he himself speaks of him in his commentary on Parasar s Law Book, Narayan of good renown," and
"

mother,

Sreemutty.
(the

He had two more brothers,

of the

called

Sayan
*

great Commentator

Rig Veda)* and

Unfortunately some Oriental scholars confound him with hii

brother, the subject of this

memoir.

and Madhav, had

their separate

Both the brothers, Sayan Commentaries on the Vedas.

H.D.

PREFACE.
Somenath.
wrote

They belonged to the Bharadwaj Gotra and Bodhvayani Shakha of the Black Yajur Veda. He

many

works,

all

of

which attest

his

learning and

is Sankaracharya, everywhere recognised as an authority on the doctrine of Non-du

erudition.

Next

to

he

ality. Medicine, Grammar, Astrology, besides writing Commentaries on the Four Vedas known

He

wrote on

by the name of Madhavaprokash\ Commentaries on

Brahma Mimansa or Adhikaran Mala Commen tary on Parasar s Law Book Anumitiprakash Brahma
the
; ;

Gita, or a critical analysis of the doctrine of non-duality based on the Sruti, and a review of Madhava,

and Sankar
mentary

views.

Here

also he has

added

Ramanuja his com

;

for elucidating the text,

;

Jwanmuktiviveka

and called Prakashika Drigdrishvamveka and the gloss of

:

Aparokshyanuvutt. His Sarvadarshan Sangraha treats of fifteen systems as follow (i) Charvaka-darshna,
(2)

Buddha-darshana;
;

(3)

Arhata-darshna
;

(4)

Rama;

nuja-darshana
(7)

(5)

Puranprajna
;

(6)

Nakulis-pasupat

Shaiva;
(11)

(8)

Pratyabhijna

(9)

Raseshavar
;

(10)
;

Akshapada; (12) Jaimini (13) Panini (14) Sankhya; and (15) Patanjal. Among his minor works are Jaiminya Naymala, Acharmadhava and Sa n ka rdigbijaya
.

Aulik;

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 the propitiating Gayatri Devi he had collected several learned Brahmins from various parts of the country, and on the auspicious occasion

It

is

neither

into details

regularly

commenced
successful in

the

Gayatripurashcharana, but he was un meeting her. This made him indifferent to

worldly enjoyments, and ultimately turned him into a re-

PREFACE.

Then Gayatri insisted upon him to ask for a boon, and Madhava requested her to cause a shower of -gold in This rich. the Karnatic, so that every one may become
cluse.

was

actually fulfilled.

Later

in life

he settled himself
of

in

the Sringeri Math founded by Sankaracharya he became the reputed head. Here his last work

which

Pancha

dasi was written, but as he did

it,

not

live

long to finish

the work was

latter of

left to his

wrote the
fifteen

books

Guru Bharatitirtha Muni, who nine books and thus completed the which the Panchadasi is made.*
N. D.

And

so

it

did happen that with

the

this

short Biograph.cal
of the

English translator Sketch of the author, He died in his 47* year on the I 4Ul of Nature. tribute his paid all who knew of March, 1887 at 5 -3O.A. M,, deeply regretted by
,
.

Panchadasi

him.

H. Dt

THE PANCHADASL

SECTION
SALUTATIONS be to
is

I.

my GURU SREE SHANKARANANDA who

Supreme
Self

non-different from the

and who
and
its

is

the chief

resort for the destruction of infatuity

attendant evils
ineffable misery
will, like to

derived from conceit

every

and

egoity, leading to

being acting under the influence of free

the dog, crocodile

those fearful animals

water.
2.

and others

living

in

Love and reverence

and enable

to the said

GURU

will

produce a
the

RealJ from the non-real objective world together with the elements J of which it is made. This I proceed to consider.
pure heart,
distinguish
3.

the individual to

To
is

establish the identity or oneness of the Everlasting

Intelligence
Self,
it

and

Bliss

PARABRAHMA
and
bliss.

with the Individuated

necessary that the latter

must also have the same

everlasting intelligence
difference of

With

this view, the

non-

knowledge
is

as helps the individual in the

cogni

tion of several objects

being cited here.

We

distinguish

PANCHADASI.
its

thing by

name,

for instance a

equally bangle shape determines their individuality. And if this be omitted, the remaining gold is one in 4. In the same way, the Individual both, yet each has its name.
Spirit
is

are

golden earring and a golden derived from gold, the difference in their

one with the Universal

which
if

the difference consists in

their

associates,

left

out, there

remains only one

consciousness.

Hence
it

the individual state being

one of ever
But
this

lasting intelligence,

is

one with the Absolute.

such a purpose
eternal
it

re

quires
first

proof and

for

is

necessary, in the
if

instance, to

establish
it

consciousness as one and

that

can be done, then

one,
is

is

and

true, for

what

is

always

eternal.

5.

There are three

(c)

states of

dreaming, and

dreamless slumber.

consciousness (a) waking, (3) The first is defined

takes

as that condition

when consciousness

hold of a subject

by the instrumentality of the senses.

smell
jects.

In the conciousness of

the wakeful state are floating sound, touch,

ether, air,
fire,

make,

taste

and

water and earth

(* .*.,)

multiform
etc.,

sub

What
which

floats, is
it

an object of cognition, subject,

consciousness.

and

that in

floats is

The

respective con

sciousnesses

which enable us

to cognise

sound,

etc.,

may appear

different

an object by touch, and multiform, but such

difference

and

diversity exist

which consciousness covers

alone
;

only in the subject or object while consciousness is one and

in

and

that

difference

the

subject or object

is

easily

recognisable by the individual characteristics or features

sentin
6.
it.

pre-

For instance, a cow and horse are

is

different

from one
;

another, a pitcher

also a separate object

from a cloth

hence

for variety, all objects are different

from similar other objects

In short, the

and

for

oneness consciousness whether as regards sound touch,

is

sight or in any other condition

non-different.
to

condition

which enables an individual

its

form an idea of an

object by touch or sight, or by

sound, has reference to one

P^NCHADASI.

viz.,

and the same consciousness, and what appears to us different sound quite distinct from touch, is due to the diversity of
one, but the subject or object of such conscious

the objects. Therefore the consciousness present in the waking

condition

is

ness

is

several,

and

for

this

multiformness we are apt to

if

mistake the one and impartite consciousness as several, but

we can shake

off

such

difference-creating-a-mistake

then

consciousness appears as one.

7.

This intelligence
of

is

the

Atma

(Self)

and

for

his

being

supreme felicity, he is full of bliss. If from extreme misery one is disgusted with his self, yet it can
the

receptacle

not be said that

desires that he

self,

is

not an

object

of love,

for
;

no one

may be miserable, or that he may die on the contrary every one desires that he may live long, and that he may enjoy happiness. This proves the self to be the centre
of affection.
8.
self,
if

The
it

affection

for

a son, or towards a friend

felt

is all

for

were otherwise, then we would have

equally for

an

ascetic.

But love for

self is

not actuated by any considera

to

tion in the

way
it

as

it

influences our connection in regard

it

friend

for

is

quite possible, and

;

happens

so, for a rupture

to take place with a son

it

but this

is

neither possible nor

does

ever

occur in the case

of an

individual s
is

love

for self.

Hence
9.

the principle of individuality or self

blissfulness.

The

individual

spirit

or

self,

by the foregoing demonstrations to and full of bliss is expressed by the word ed by the word Tat (That)
(this
is is

having thus been shewn be eternal, intelligence,

Twam

(Thou)

the

PARARRAHMA, Universal Spirit or Supreme

Brahma

as express

eternal intelligence
is

and

bliss

self-evident.)
is

Hence
in

their non-difference

the object

which

explained
out.

the Vedanta.

This

will

subsequently

be pointed
10.
it

Having thus
to
If

established the

Atma

io

be

full of bliss

remains

always.

be seen whether or not, happiness is manifested it is not manifested, then Self cannot be the seat of

PANCHADASI.
felicity
;

supreme

for unless
;

not excite our love

an ojbect appear beautiful, it can moreover, even if it is manifested, Self

cannot be styled to
after

be the seat of happiness, for naturally

having derived, happiness, there is no inclination for finding out its cause, hence where is the possibility of attach ing felicity to him ? And as after having tasted such supreme

and
for

ineffable

happiness,

there

is

no more hankering
for

left

the gratification of worldly desires, therefore love for self

its

owes

origin.to

no other second principle

of bliss

which
is

it is

said,

the semblance
fested
12.

attached

to

the

Atma

both mani

and

its

reverse.
in

As

an assembly of boys recanting the Vedas the

it

voice of
audible,

no one boy can be singled out

hence
can be said
to

plainly, though it is be audible and inaudible at

the

same

time, similarly for an

impediment the

manifestibility

of Self being full of bliss

at the

and

its

opposite condition are present

same

time.

13.

The

nature of the

impediment which prevents the

of the

manifestibility of the

supreme happiness

Atma, though

always present, is now being declared. That which is eter nally present, but which appears to be non-eternal is called
this way, the supreme felicity from being blinded by the poison of worldly desires, such felicity appears to be imper manent and ill defined, a result of what is called an obstacle, which prevents its manifestibility, though it is ever present.

an impediment, or obstacle.

In

of the

Atma

is

ever present but

14.

What

is

the

cause of obstacle? As in the foregoing

example of an assemblage of boys, the cause of the obstacle which prevents the voice of a single boy being heard is the combining of several voices loudly recanting, so in the present
instance the cause of the obstacle which
festibility of

prevents
is

the

mani

the supreme felicity of the

is

Atma

Avidya which

has neither a beginning nor end and

15.

indescribable.

This Avidya owes its origin to Prakriti. Prakriti\<s, the shadow of the Supreme Brahma with the three attributes

PANCHADASI,
of Satwa,

Raja, and

Tamas,

it

is

subtle.

It is

of

two kinds,

Mdya (Illusion) and Avidya (Ignorance.) 1 6. Though equally derived from Prakriti
tion differs; for

their

constitu
reflec

Mdya

is

made

of the pure Satwa.

The
it,

tion of intelligence in

Mdya

after

having subdued

is

called

the omniscient, Iswara (the Lord).

17.

The

reflection of intelligence in
it

Avidya and
(Life

entirely

subservient to

is

called

the
its

Jiva

soul)

purity or

insentiency of Ignorance
constitution of a Deva,

and

varying shades

determine the

man, cow, horse, etc. It is likewise called the cause-body; and one having a conceit for this causebody
1

is

called Prdjna.

8.

Now

to ascertain the Astral

body (linga sharira) the

From the aforesaid five elements require to be considered. Prakriti (Matter) abounding in (Tamas) darkness, by the com
mand
of Iswara (Lord)

were derived

first

ether,

next

air,

fire,

water and earth for the enjoyment of Prdjna and others. 19. [Prakriti] Matter has been shown to possess the
three properties,

Satwa, Raja, Tamas, hence the elements which are derived from it, must also have them in common
for [the qualities of a
ducts.]

cause-body are transmitted to

its

pro.

From

the satwavic particle of each of the five elements

viz.,

are derived in a consecutive order the several senses

the
fire,

from

good
eye,

particles of ether,

the ear,

from

air,

the skin, from

from water,
the

tongue, and from earth,

totality

nose.

goodness of the five elements is derived the internal organ (antakarana) which for a difference of its formation is divided into Manas (Mind) and
20.
collective

From

of

Booddhi

(Intellect) the first is characterised

by doubts and the

active (Raja)

second by
21.

certitude.

From
order,
is

the

intermediate

meddlesome or
are

quality present in each of the five elements,

serial

derived

in

say ether
fire

speech and the five organs of action. That is to the cause of the organ of speech, air the hands,
the anus,

the feet, water

and earth

the genitals.

6
22.
all

PANCHADASI.
The
collective totality of the
is

the five elements

the progenitor of
is

same Raja as present in Prdna (vital air) which

for a variety of function

(a,)

divided into

Prana

the air situated at the tip of the nose.

(b)
(c)

Apana the air residing in the anus. Samana which helps the digestion of
*Udana
situated in the throat.

food.

(d)
(e)

Vyana which resides

in all parts of the

body.

23.

The
of the
to

five

senses, five organs of action, five vital airs,

constitute

the

mind and

intellect

the

seventeen

character-

isticts

subtle

body otherwise called

it,

Linga sharira.

Hence
24.

determine

the foregoing explanation concerning

the origin of ether, etc., was necessary.

Prajna associated with the impure goodness abound

ignorance,
for
;

ing

in
is

the conceit that he

is

the subtle Astral

body

called Taijas

and Iswara associated with the pure

in illusion for a similar conceit is called

goodness abounding

Hiranyagarbha.
is

Here

the conceit in the

subtle

body being
:

identical in both, their actual difference consists in this

that

Tat/as

the distribute segregate,

and Iswara

collective totality

of all Astral bodies.

that

That

is

to say Iswara or of all

Lord has conceit

he

is

the

collective

totality

Astral bodies while

Taijas has a conceit for his individual subtle body only.

This Hiranyagarbha knows that he is non-different 25. and inseparable from all collective subtle bodies with which he is associated. Hence he is called a collective totality. In the same way from want of knowledge Taijas is a distributive
segregate.
26.
its

associates Taijas,

Having thus dealt with the subtle Astral body and Prajna and Hiranyagarbha and Iswara,

the origin of the gross physical

body
is

is

With

this object quintuplication

to

now being considered. be explained. Iswara

with a view of providing adequate food and drink for Prajna and other beings and their place of enjoyment, and for the

production of the four

-

varieties of
"T

- (xt*

T
*

gross bodies, viviparous,

\ I

7 ft

Vc

-T S

f?

PANCHADASI.
oviparous, earthy and

7
five

germinating,
rest, in the

divided each of the

elements, ether
27.

and the

following wise

He

divided each

element into
it

two equal parts, took

the
it,

first

half of each, divided

first

into four parts,

and added

to

(one eighth), each

28.

portion of the other elements.

From
to

this

quintuplication of the elements has been

s

produced the Brahma

egg,

and the fourteen abodes from and

of enjoying them.*
is

Bhur

Fatal etc., together with all the enjoyable things

the necessary bodies

capable

Hiranya-

garbha

for the conceit that he

present universally in the col

lective totality of all gross physical

bodies

is

called Vaiswanara,

or Virat [for he

pre sence in the distributive segregate of individual gross physical body and for the conceit that he is a Deva, man, cow, horse,
etc., is

manifests in divers

forms]

Taijas for

its

designated Viswa.

29.

Now

the unspiritual and (ignorant) of these Devas

and
of

men

for enjoying happiness

and

suffering woe, in this

state

existence have recourse to actions which again

re-births for

lead to
in

future

similar

enjoyment and suffering

proportion
into

to their merits and de-merits.

tinual
re-births,

Thus being hurled

con

they are debarred from ever enjoying true

felicity.

As in the instance of an insect falling into a whirlpool, 30. pass from one whirlpool to another in an attempt to extricate
itself,

failing

which
the

it

is

prevented from attaining to happiness.

insect
for

31.

As

same

previous good actions from

is

the kind hearted interference of an individual

rescued from

"

From

the said fractional combinations of the elements have

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

designated as Bhur, Bhuvar, Swar, Mahar, Janas, Tapas and Satya and one below the other, the nether spheres, severally called
;

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

and
S

Patala,

together with
their

Brahma

egg, the four physical (gross) bodies with

drink."

adequate food-grains and

Vide

DHOLE

Vedanta-

sara, p. 25.

8
the
river

PANCHADASI.
whirlpool

and deposited under the shade

of a tree

on the

bank

to

enjoy happiness.
unspiritually inclined

32.

So these ignorant and

for previous

Devas

and men
received

good actions

of a prior existence, having

to

instruction

from a teacher, devoted

Brahma, come
Annamaya,
etc.,

to differentiate the

Atma from

the five sheaths

.<?.,)

and

attain to

supreme

felicity (*

emancipation.

They are the Annamaya, and Anandamaya. They cover the Pranamaya, Manomaya Atma like a sheath, hence they are designated kosha (sheaths). As the silk-worm after having w oven its sac becomes confined
33.

What

are the five sheaths?

and

is subjected to much inconvenience, so these five-sheaths cover the Atma, render him forgetful ef his real nature and

hurl

him

into a relationship with the external world.

34.

Now

for

an examination of these sheaths. The result

body.

ing product of quintuplication of the elements is the physical This is designated the Annamayakosh or the foodful

covering.

The
vital

organs

of action

with five

body having within it the five from the active Raja, together developed airs constitute what is called the Life-sheath
subtle
Astral

(Pranamayakosfi).
35.

The
is full

five

organs of sense (eye, hearing,

the mental

etc.,)

the re

sulting product of the satwavic quality with the

Mind (Manas)
But
in

which

of doubts represent

sheath.
the

connection
certitude

with

the

Spiritual

Intelligence

faculty

of

(Booddhi)

the

five

senses form

the

cognitional

sheath.

Ignorance (Avidya) which has been described as the cause-body has a particle of satwavic or good quality, which is
36.

impure;
love

this with its inherent

tendency for delights, pleasures,

and

affection,

etc.,

is

termed

the

(Anandamayakosh)
for his conceit in

Blissful

sheath

in

other words the

Atma

each of these
that
vital
is

five

sheaths receives

a separate appellation,
life

to say in

connection with food, foodful;

;

sheath,

with knowledge, cognitional

and

bliss, blissful.

PANCHADASf.
37.
five

The
of
of

Supreme A/ma

is

to

be differentiated from the

the

sheaths for which

He

has a predilection or conceit by

If

methods
powers

Anvaya and
intelligence,

Vyatireka.

by the discriminating
disintegrated or
five

one

own Alma be

separated and

rendered distinct from the

sheaths, then

is

discovered his condicion of everlasting intelligence and

bliss,

consequently the condition of the

finite as

represented by th*
the

Jiva is annihilated and he merges Brahma, with which he is one.

38.

into

indication

In the

dreaming

state,

the

gross
is

physical

body
as

the

consciousness belonging to of food receptacle (hence

not wanting in
manifestibi-

foodful)
lity.

absent, but the

is

Atma

is

He
is

present

a witness even here and such a con

or connection as
"

dition

termed

Anvaya

cause and
then"

effect.

[The

oft

quoted example of

knew nothing

is

a trite

example. Here the phrase signifies that all consciousness is at an end, but then the knowledge of such a condition is
itself an experience of a certain amount of consciousness, otherwise for one to say on waking that he knew nothing while

asleep
in
its

will

be impossible.
is

Now

this signifies that the

mind

ordinary state

double combination of Atma plus

mind, we are so
that
its

in rich in the

enjoyment of
or trance

least disturbance as in

fits,

this twin medley, where the mind

sleeps,

or in the dreaming condition

when

the

mind ceases
of the
is

to

receive the reflection of the

Atma^lull
it

of intelligence,

we

say

we know nothing, here

as
active

the literal condition

is

Alma
cut off

continues

as ever,

only the mind that

from the influence

is its

of receiving the reflected intelligence

which

habitual wont.

The Atma

is

a witness of what the

is

mind

fails to

perceive

and such a condition

of the

what

term just used,] while that other condition in

manifestibility

meant by the which the active

is

Alma

continues in the absence of con

sciousness in the gross physical body [i. e,, the consciousness of the gross body disappears in spite of the presence of Self]
Js

called

Vyatireka or dissimilitude.

By

these two

methods

10
the

PANCHADASI.

A/ma

is

clearly

discernible

to be quite a separate thing

from the gross physical body,

39.

the foodful sheath.

that of dreamless

Carrying the same argument to the next stage, 77*2., slumber the duality of Self and the subtle
will

Astral body we have seen

be clearly established.

To

be more

explicit,

that the
in the
is

A/ma

is

full

of manifestibility

and

is

ever
tle

so,

now
body
it if

dreamless slumbering condition, the sub

Astral

happen

wanting in consciousness, such would not were the Atma, for the consciousness of Self

long as life lasts, hence they are twain. Therefore the two methods are simply a process of analysis. The first refers to the A/ma, the second to the body. As in
the
first

never ceases so

case,
in

so here too,

when with
his

the absence of consci

ousness
is

the subtle Astral body,

the consciousness [of Self]

not

in

any way affected

it is

Anvaya

and when with

the illuminating powers of Self, the subtle

all

Astral

body loses

consciousness concerning
40.

itself, it is its

Vyatireka.

Thus

therefore while the discussion of the five sheaths

clearly establishes their difference

introduction

of the

from the principle Self, the consideration of the subtle Astral body is

done on purpose, for if the Atma is a distinct entity from the same Astral body, then it follows that the Pranamaya, Manomaya and the Vijnanmaya sheaths are also quite distinct and For these sheaths are non-different from the Astral separate.
body, from which they
in the constituent

only in composition and quality, elements of the Sa/wa, Raja and Tama
differ

qualities
rate

inherent

in

them, for which they have each a sepa

name.
41.

Now

are to be explained for the purpose of ascertain

of the

ing

the non-identity

cause-body with the

of the

Spirit,

its

Anvaya and Vyatrieka

(Samadhi)
,

in the state

profound meditation
blissful

for

such a consideration the

it

sheath or the

cause-body, though

shakes of

its

coil of ignorance, yet the

tangibility of the Spirit as a witness

is

of the

first,

while

the

PANCHADASI.

continuance of ignorance, notwithstanding the presence of the Spirit, is an instance of the second.
42.

By

the aforesaid two

methods
five

of

analysis the differen

its

tiation of the Spirit

from the

sheaths and

attainment of

the

PARABRAHMA
the tender

is

thus established, as in the plant

fibres

saccharum

munja

and new

covered by the firmer covering

of older fibres can plainly be separated mentally by argument and reasoning, so by analysis and synthesis if the Spirit be disintegrated from its five sheaths or coverings, it attains the

everlasting blissfulness

and

truth of the

Supreme Brahma, from

individual

which
43.

it

has not even the semblance of dissimilarity.

Now

this

non-duality
is

of

the

Spirit

and

the

Supreme Brahma

indicated by the
art thou.

transcendental phrase
if

(Tat
left

Twam

Ast)

That

Here

the associates be

out according to the

a part,
ciated

That
with

refers

to

canons of Rhetoric, of abandoning Parabrahma consciousness asso

while

illusion

(Maya)

Thou

refers to the indi

if

vidual consciousness associated

ciates,
viz.,

with

ignorance,

the asso

and ignorance, be abandoned, there remains only consciousness. This is indicated. As a phrase cannot be comprehended unless the 44.
illusion

several

the

words

words composing it are rightly interpreted, therefore That and Thou are being separately explained.

The proximate cause of the universe, Maya, abounding in darkness (Tama Gund) and its instrumental cause or material
agent {(Maya)
associate
45.

Illusion
is

abounding

in

pure goodness, with the

That.

Parabrahma

indicated by the word

The same

associate of Illusion
full

impure goodness, Thou.

46.

of desires,

is

(Maya) abounding in indicated by the word

of the

Now

if

the conflicting portion be left out

sig

nification

after the

canons of Rhetoric of abandoning a part*

defined in
of the

"

This term
in

is

the

Vachaspatya as

"

Indication

abiding

one part

expressed meaning, whilst another

12

PANCHADASI.
it

of the indication, for the contradiction

implies,

inasmuch as

the

same

Illusion

is

characterised by the three different pro

perties

of

pain,

pure goodness, and

impure goodness, the

consciousness
is

Impartite
in the

(remaining non-conflicting)
indicated by the phrase.
is

one
non-

two conditions of Jiva and Brahma, therefore

is

this

duality
47-

[This
this,

illustrated]

As

in the phrase.

That Devarefers

datta
this

is

that
in

and

this

refer to the
first

same Devadatta with

pronoun
to
refers

difference

time that the

adjective

to Devacjatta seen in past time

and

this

the present

time, but

reference
this

contending element in the indication with time past and present conveyed by that and respectively, be left out, there remains only Devadatta,
if

the

to

and

that

is

48.

So

meant by the phrase. in That art Thou That

indicates

consciousness
conscious

associated with Illusion

Parabrahma, and
Jiva,
if

Thou

ness associated with Ignorance

the associates Illusion

and Ignorance be
So
far

out there remains only the Impartite the Parabrahma. everlasting Intelligence and Bliss
left

49-

then,

having established the Parabrahma as

and Thou it remains to be seen whether such indication refers to the associated or unassociated condition. For if such indication refers to the associated
the
indication
of

That

condition

tt;en it reduces it to non-being (asat) and therefore cannot meatt the Supreme Brahma which is being (sal). As for the unassociated condition being indicated, it is an impossibility, for neither the eye has seen nor the ear heard
it,
it

besides the attribution of signs in the indication will reduce

to the condition of

an associate.

part of
is

it is

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 rrfaningf remains and convey*; the idea of the one Devadatta."
this

Jacob

Vedfinlasara. p. 87.

PANCHADASI.
50.

13

To
is

associate

such an objection it may be asked whether an as a present in an unassociated, or described

separate

entity

associated

in an associated body. For what is un cannot be said to have any associate, as such a

condition

will

then again
associate,

as

reduce it to the very reverse of its actuality, an associated body means a body with an

therefore

when

it

becomes associated

it

takes

up
its

the

associate,

similarly

the

body may be associate and

associate,

Hence it leads to a fallacy in the the body. premises and yields no satisfactory solution. It is called unactual defect/ Therefore such erroneous disquisitions are
untenable on both sides.
51.

Now, such
bodies which

fallacy

is

not confined to the points at

issue in the foregoing instance

in
all

only,

but must be

admitted

have quality, action, caste, and relation, In other words otherwise such bodies cannot be ascertained.

whether a quality resides in a body with qualities, or without them. In the latter case no quality can be present and in the
former the

same unactual defect

is

noticeable.

Hence

it

is

only necessary to find out the simple presence of a quality in a body and not to analyse it after the above fashion as to whether it is with or without quality, with or without an
associate.
52.

Therefore to attribute to the Supreme Self any associ

or relationship
is

ate, attribute, indication

simply the product of

bliss,

Ignorance, for Self

is

simply eternal intelligence and

and

without any thing else.

53.

Thus

to ascertain the drift of the real signification of

the

transcendental phrase after the

method
and
is

of the

Vedanta

is

designated
ascertained

hearing
it,

about the

PARABRAHMA.

After

having
it

continually to

consider

reflect

on

with

the help of the supporting arguments

(riianand).
54.

called

consideration

By
the

the two

when

mind

free

methods of hearing and consideration, from all doubts and uncertainties comes.

*4
to

PANCHADASI.
Self,
it

be en rapport with the Supreme

is

called (Nididhya-

sana,) profound contemplation.

55.

When
it

such

ripened

is
is

called

profound contemplation has been meditation (samadhi). In such a state

of subject
is

when
the

there

no recognition

person contemplating

the

subject,

and object, (e. g., the and the PARABRAHMA,

into

object of contemplation) but the

mind merges

the

object of contemplation, the

of the
internal
it

organ
is

is

Supreme Self, and the function unmoved like the unflickering light

of a

though knowledge, yet on rising from his meditation he re members that he was dwelling on the Brahma. Hence it is
actual

called (Nirvikalpa Samadhi) contemplation without recognition of subject and object. In such a condition 56. the individual has no

lamp

quite natural to suppose, that then, the mind assumed the shape of the Supreme Self, and unknowingly rested on Him. If it be 57alleged that during such meditation the will-

force
to

is

suspended, hence
.the

assume
to

quite impossible for the mind shape of the Brahma and become one with it.
it

is

For
dual

awaken the function

is

effort

needed,

of an organ, exercise of indivi without which effort no function is

To such a query the answer is, that at the beginning profound 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
roused.
of

into the shape of the

58.

Brahma.

of

Bhagavan Sree Krishna compares the fixed condition the mind in meditation to the light issuing from an un

flickering lamp,

in his discourse with Arjuna ( Vide Bhagabut Giia, Chapter 6, Verse 19). Such meditation enables an individual to escape the 59.

karmaic law which hurls a

in this

man

to repeated

birth

and death

transitory sphere, to reap the fruits of his

in a

deeds,

good

and bad, committed

it

previous state of subjective existence;

to the

destroys both

good and bad actions and leads

growth

PANCHADAS!
of that

15

pure religion which helps the individual to the

know

ledge of
60.

(Brahma) Supreme
Since
it

Self.

rains

meditation

has been

termed by

an unceasing torrent of nectar such men learned in Yoga the

Religion cloud.
61.
infinite

After

the

destruction

of

good and

evil

wishes

in

an

good ways and the cumulated existence have been uprooted en masse through the instrumentality of such Religion-cloudmediution, the transcendental phrase becomes clear and free
variety of

products of

and bad actions

of previous

from obstacles,

at first, to

help the cognition of the

Brahma

which was hitherto present dimly and subsequently as plainly as a thing is discovered in one s own hand.

and obscure discovery of Self which follows, after hearing the discourse of an adept teacher, versed in Brahmnic lore, on such phrases as, That art Thou, etc.,
62.

The

imperfect

helps the destruction of

blazing O
fire.

all

sins

committed knowingly,

like a

In other words when one has

come

to

know

the

Brahma,
63.

his wishes

and actions cease.

teacher
as

The

precepts of an adept
the

on the aforesaid

to render Him knowledge phrase so helps such so sun knowledge disperses darkness, visible, then as the this material world destroys Ignorance which is the cause of

of Self

[and cuts of the chain of consecutive re-births.] If one attached to the world will follow 64.
the

step

by step

means
and

ing

knowledge herein indicated and by close reason he shall then be able analysis fix them in his mind,
of

to cut of the

chain of consecutive re-births,

soon

to

attain

to the state of ineffable bliss.

SECTION
FROM
the

II.

Sruli we gather that before the evolution of the

6 bjective world, there was present only existence (Sat) the Secondless Reality Brahma from which all things have been derived, hence an analysis of the several elements is
for the cognition of

necessary
are

Brahma.

For such a purpose,

these

now being
2.

considered.
five

There are

elements
their

ether, air, heat, water,

and

earth,

distinguished

by

specific

properties

of

sound,

touch,

form,

taste

and smelt.

Ether and the

rest are
in

marked

ty the properties one, two,

tive
serial
is

three, four

and

five

consecu

order,

ether

has only one, the next one plus one,

till

that

two,

and so on

we

find

the

last

having
its

four

properties

derived

from the bases, together with

ether
;

specific

property.
3.

To
;

be more

explicit,

Sound

air,

sound and

touch

heat,

has only one property, sound, touch and

taste
;

form

water,

sound, touch,

form and

earth,

sound,

Hence, ether has only the pro perty of communicating sound as evidenced in echoing, air
besides emitting a peculiar sound
in
its

touch, form, taste and smell.

passage,
is

also

com
In

municates
the

sensation

of heat

and cold which

its

touch.

same way, heat manifests itself by sensation of warmth and visibility; water
rushing sound, cold
feel,

crackling noise,

pling or

by its peculiar ripwhite form, and mild taste;

of

and the earth by its sound, hard feel, divers shape, variety taste, and good or bad smell. This is evident enough.
4-

[For
five

have

of the said five properties, we of especial organs sense, to wit, the ears, skin, eyes,

the

recognition

tongue and smell.] These organs from their separate seats becomes gradually accustomed to carry on their individual functions, and as they are very subtly hence cannot be seer.

PANCHADASi.
their

I?
functions,* by which
of,

presence
are

is

manifested

by

their

alone they

conceivable, and they generally take hold

or cover external objects.

5.

Notwithstanding the
to

organs of sense,

general tendency of the several cover external objects, they do at times

take an inward course.

For instance,
be

if

the

external
of

meatus

be stopped with a piece of cotton wool, the passage

will find

sound

no obstruction, but

will

distinctly audible,

through

the

medium

of the air situated within.

In the act of drinking

and eating the stomach feels a sensation of cold and warmth in the same way as the skin does closing the eyes brings on darkness, and eructations convey taste and smell.
;

6.

and emis Speech, prehension, progression, excretion,

are

sion

the

functions

of the

five

organs of action.

(Here
want

again

we

find,

that there

are

as

many

actions as there are

is

organs,

an absence of the sixth function

due

to

the

of an organ to perform it.) Agriculture and trade &c, are carried on by means of the very same active organs, hence

naturally

they

come

within the aforesaid category of speech

and the
7.

rest.

Mouth, hands,

feet,

anus, and the genitals are the five

organs of action.
8.

The

five

external organs of sensation,

and
its

five

organs
the

of action are controlled

by the

mind which has

seat in

lotus of the heart.

It is
its

likewise called the

is
it

internal

organ,

(Anthakarana)

for

inward action

Not so with

the external, for which

independent of them. has to depend entirely

upon

the senses.

The Aryan

Rishis

never mistook the external organs, eyes

external

&c., for the organs themselves, they are the

appendages

merely.
several

The seats

of the

ganglia with which carry the impressions to the sensorium, these are looked

sensory organs, or centres, are the which each especial nerve is connected and

upon as the
3

internal organ.

IS

PANCHADAS1.
9

The mind
it

ascertains the quality or defect of an object,

after
It

has been covered (taken possession of) by the senses. has three qualities, the good or pleasant, the active or med

dlesome, and the dark or plainful.

it.

They induce changes on

TO. The changes induced by the good quality are indiffer ence to earthly pursuits, forgiveness and large mindedness.

Passion,
&c.,

anger,

temptation

and struggle

for worldly benefits,

are the

products

of the active quality.

Idleness, error,

sleep (lassitude) &c., are due to darkness.

n.

From

the

good

quality

of the

mind

arises
&c.,
;

virtue,

from the active are produced the passions, anger in their turn lead to sin and other bad actions
third or

which

from the hence

arc

bad are derived

its

sloth, lassitude

and

sleep,

influence spends his time in doing nothing and keeps himself aloof from virtue and vice. What attaches
personality
in

individual under

to

the

individual

connection

with

the

mind

is

functions of the several organs the agent or instrument. As

common parlance one who does a thing is known as the doer or subject (?) agent, or instrument, so the internal organ
in

or

mind
12.

is

the agent, for

it

is

resort of individuality.

The
its

objective world can easily be determined to have

derived
ties

origin from the elements, for their specific

rest are the attributes of ether

proper

sound and the

and the other

elements, thus

their incontestibly establishing elementary composition, hence further consideration is not needed. Not so with the organs. Here an analysis based on reason, and

the teachings

of the

Shastras

are required to

show

that they

are derived from the

13.

same elements.

Now there are five organs of sense, five organs of both controlled by the mind (which also must be reckoned as an organ, as it Whatever is helps
action,

cognition).

known by

the

aid

of these

organs, reason,
(all this) in

and Shastras
"

is

indicated by the word

Edam

the phrase

Sadeva

snya

cdam,"

and

it

means

the universe.

PANCHADASI.
14.

19
(universe) there

Before the evolution of

one,
secondless,
is

all this

was
or

present

existence
in

(Sat)

without a

name

form.

Such

laid

down

the

Chandogoya

Upanishad by

Udalika.
15.

The

three

expletives

one,
It,

secondless, and Exist

ence are used to

dissimilar.

differentiate
is

from bodies similar and

its

That

to say, as a tree has

branches, leaves,
a leaf resembles

flowers and fruits differing from each other, not a flower, nor does a flower its fruit, nor

either, a

branch
segregate

thus constituting
units, for

its

distinguishing

individuality

or

different

though the tree is one, yet it has its composite units and as such a tree is recognised from another of a
by
its

different class

family characteristics

a difference

in

its

leaf, fiower, fruit,

istics)

and
has

as

it

growth, bark and stone, (its family character is easily known from other things as stone
a
third
characteristic

&c.,

it

therefore
it

which serves

to

distinguish
contrast).
16.

from

bodies dissimilar.

(This may be termed

So

in

the

case

of

the

secondless Reality, no such

to the presence of the apprehension needs be entertained as For such a purpose the three aforesaid characterising traits.

three

expletives

("Edam,

secondless are prefixed.

17.

Moreover,
is

it

Ebam, Aditiam") one, sure, and Thus is non-duality established. must be remembered that, as the Paraand
its

brahma
ity

without form, and has no distinguishing individual

fruit

as noticed in the instance of the tree

&c.,

you

cannot assign any form or name to

It,

for It existed prior to

them.
1

8.

Name and
Self

form are indications

it

of creation,
;

hence

what existed prior to

cannot have a name

is

consequently the
differen

Supreme
19.

which

eternal

and formless has no

tiating individual
If

trait like

the ether.

there

individualise

or

identify

were two or more existences (Sat) then to them as separate entities there must
it

exist family distinctions, but as

is

secondlebS and one,

It

has

2O

PANCHADAS1.

exist

only one indication and not many, consequently there does not another body of Its kind. Virtually then, without the
of Its

difference

associates

in

name and

form,

it

has no dis
difference
It, is

tinguishing

trait in Itself,

therefore to describe

the
to

of associates

and

to

admit them as belonging

instituted

only

conducive of error.

20 Nor can contrast be

here.
fix

For

It is

exis

tence, hence contrast or dissimilarity will

on non-existence

(Asat)

as

dissimilar

existent has

or different from It. But what is non no shape, hence the Parabrahma cannot be cleared

by contrast.
21.
is

Thus

is

established the oneness of

Parabrahma which
;

eternal,
it

Intelligence,

and

bliss

without a second

but to

arguments ad duced by the opponents of this doctrine, is now being given. Some amongst them erroneously assert that before the evolu
tion
of this

establish

more

firmly a consideration of the

universe

there

existed

(Asat,)

non-being

and

therefore

imply the non-existence of the

(Sat)

secondless Reality

which
22.

is

being and essentially existent.

is

As a drowned man

bereft of his senses

is

and loses

the capacity of expressing himself, but

fear

and hence

is

extreme subject so these dissenters lose their powerless,

to

senses and

become bewildered when hearing

the
state

the precepts
fear.

and

doctrines of non-duality
23.

and are overtaken by

In

of meditation without

recognition
is felt,

of

subject

and object (worshipped) a certain dread

those persons

who
it

are given to the worship of a personal

by God,

such

is

asserted
laid

who have
24.
is

down in Another name

Yoga.

by the religious teachers of Gour [Bengal] their works.

for the

above variety of meditation

untouchable

Because the followers of personal

worship can never acquire it, in spite of the hardships enjoined for its practice, hence it is untouchable and though
there
is

no cause
alone,

for fear yet like little children evincing

dread
these

when

left

without any substantial ground for

it,

ANCHADASI.

21

devotees are unreasonably affected by imaginary dread,

actually

when

there

is

none whatever

in

it,

from the untouchable

Yoga.
25.

The

venerable

Sankaracharya

looks

upon such
a set

followers of personal worship,

of controversialists

(Madhyamic
reason

Buddhists,)

who
for

discard

and anology from

meditation
of the

arguments as subject and object,

their

totally

ignorant of
cognition
Self.

without

the

unthinkable,

essentially

existent

Supreme

[They are unacquainted

with such a meditation in which the person meditating loses his

personality and
is

the two are blended into one

26.

unconscious of the object of his meditation, a non-dual condition]

the Sruti either

They [such Buddhists] discard

from want
of

from

comprehension, and drawing their inferences from possible cause and effect, they promulgate atheism and deny the existence of Self.
Ignorance, or
27.
critically

(Now

the

atheistic
in
!

doctrine of

non-being

is

being

examined
Buddhists

the

way

of queries

and and answers.)

Oh

ye

the objective

mean by

it?

you assert there was non-being before world was ushered into existence. What do ye 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

28.
is

is full

of contradiction.

You
;

cannot ascribe darkness to the sun or say he

so
will

dark

to
is

say the

be

illogical

and untenable, because

this you light and darkness cannot by any means be looked upon as one or same substance, how can you pos sibly look upon as one and the same substance what is implied

the

sun

very

opposite of darkness

know

surely,

and as

light

by the contradictory epithets was and non-being expression "there was non-being in the beginning" ?
29.

in

your

The Vedanta

teaches

the

doctrine

that the elements

ether

and the

rest, potentially

their separate designation

existed in the Parabrahma, and and form are simply the result of

22

PANCHADASI.
if

Illusion,

you attach
its

similar

signification to your

non*
exis
is

being and fancy

tent
Self,

existing potentially in the essentially

through the same Maya, then your non-being transformed into Self and may you live long for it.
30.
If

you

say, that like

your

non-being

our attribution
is
if

of

name and form

It,
is

imaginary, for in

Parabrahma we do not admit name and form and

the essentially existent

to

such attribution

due

to Illusion, then that Illusion

must

rest

on something
thing

(real), for

an Illusion means a mistake for some

real, [as in the familiar

example

of

snake

in

a rope]

and without some

can
arise.

reality resting in the

it

back-ground no error

Hence, how can

be possible for your non-being

to convey a similar attribution to that of 31.

If

name and

form.

you contend that our Vedantic expression in the beginning there was existence is alike faulty, inasmuch as
existence
is

twice implied by the two

are

words

was

and

exis

tence

when they
otherwise,
it

considered

separate,
"There

and tautological
was
!

when

and therefore though

is

nothing" is

alike faulty,

passable.

No, ye Buddhists
:

do not say

so,

for repetition of a 32.

word

is

sanctioned by usage

As doing

right, telling a

word, holding the ascertained,

repetition
to
all
its

&c.

These words have familiarised

pupils.

The Sruti

has likewise adopted the same practice in

mode

of instruction

when

it

says,

Before the evolution of the universe

there was existence.

The past tense in the above passage is used to instruct 33. a pupil, accustomed to connect a thing with notions of time.
That
is to say, in considering the secondless Reality, though time as a separate entity is absent, yet as the pupils are habi tuated to time, the past tense is purposely introduced to help

comprehension. Hence the expression cannot lead to of a second thing, in any way militating against the secondless Reality the Parabrahma.
their

the

inference

34-

In

common

practice, with the objective

world before

you, whatever

questions or inferences you gather are possible,

PANCHADASI.
Hot
say,
to

23

so

when

With what relates to non-dual spirituality. That is to there are many objects, and the knowledge relating
will arise for solution
in

them many, then only questions

variety of ways, but

to

when

the object of
in the

knowledge

is

reduced

number one
for
in

as

happens
that

no such question or inference

subject,

will

conception of non-duality, cause an interruption of the

then,

knowledge has assumed the impartite

one impartite whole. and answers,
for

shape or
dition

other

words, become so modified and blended

it

with the object, that

is

In such a con

(non-dual)
are

questions,

analysis

out of the question,

individual

the

argument and knowledge which

enables the

framing reduced to
has

to cover an object for the purpose of or an answer for has become question, deciding it,

become already one

35.

one and cannot master any thing else, besides with the impartite Parabrahma.

it

exclude duality from the spiritual Monad or Essence, the Smriti text is cited as authority wherein is men
tioned,
"Before

To

the world had

come

into

existence

there

was

one, quite,

because
the

inert, vast

so as not to

be grasped by

word or by
for
it

mind unspeakable and unthinkable, nameless, impossible to portray an accurate description, indescribable because the eyes and the other organs cannot
is

take

hold

of

It,

something
It
is

the
fire,

antitype
for
it

of

nothing,

essentially

existent.

not

does not discover

material objects, nor are they discovered by it. Neither is it darkness, as it enshrouds, nothing, for it is naturally un covered, all-pervading, and equally present
everywhere."

[Now
given;
36.

the controversy between a Buddhist

to

and

Non-dualist
is

in

reference

writings being you, refer to a Buddhist and we, non-dualist]. If you ask, since the earth and its contents have all

the

inferences of their sacred

corns into existence, it is very natural to conclude there was a time when they did not exist, yes not even the atoms, for all created objects are equally subject to destruction. But how do we ether also was then want-

comprehend

PANCHADASl.
_>4

ins,

to

avoid
?

falling

into

the

dilemma

of admitting twain

existences
37.
in

Oh

ye

Buddhists!
of the

If

your conception of

nothing
it

that

period

history of the universe

when

existed

not, implies neither contradiction nor

any

difficulty,

then

do you misapprehend
prior

us>

when we

say, that in that very

why same
con
your

condition,

there

was only present the

is

ONE EXIS
in

TENCE.
dition
is

The

inference

very
in

natural,

for that prior

equally

present
*

both

the

premises,

existence. They simply indicate the nothing and our extreme negative and positive poles. In the same way as your negative was present, our positive pre-existed every

condition.
38.
If

you say ether

in
is

is

visible as a separate entity

outside

the

globe
it

the

visibility

shape of its atmosphere, so that as regards not an inconclusive argument, we may then

enquire of you,

when and how do you

and both
of

see

it

without

light

or
is

darkness? In the absence of that

never visible,
universe,

light or darkness ether

them cannot

exist

out

of

the

consequently you never see the ether without it, this you are forced to admit. Besides, according to your view,
ether
is

not a really visible body.

If

39.
tially

existent

you say that according to the Vedanta, the essen Parabrahma is also invisible, so here again the
crops up, which
is

same

difficulty

pointed out

in the

preceding

paragraph with regard to the visibility of ether,

ditions

and the con

are

therefore

the state of

equal, to such a query we reply that in unconscious meditation without recognition of

subject and object,

we do conceive

the

Brahma

as a (positive)

existence and have no knowledge of non-existence,

which by
not
is
is,

argument and analysis we do away with.

40.
If

you

say,

during such meditation, existence

internal

is

conceivable, for the separate function of the

at

organ
reply
is

abeyance,

and

it

cannot cover the Brahma.

Our

for

discovering

the

Brahma

the

presence

of

Boodhi

nut

PA NC HADASI.
ireeded.

25
and requires no other

For,
aid

It

is

self-illuminated

extraneous
of

for being discovered.

it

Though
is

not a subject

Boodhi

(spiritual intelligence) yet

duly reflected in the

to

^consciousness, as a witness, a presence

real existence,

not

be put by, a

and not an unreal

after

nothing.
freed from
its

41.

Therefore

the

mind has been

tranquility, as

subjective modifications of determination and [error,

or]

mistake,

indecision
is

and has attained

its

associated

consciousness

manifested in the form of a simple presence, or witness, doing nothing, but in a condition of passivity, so

that prior condition

when

it

existed before the

objective world

had sprung
diction.

into

conceivable and

through Matter (Maya) is easily implies neither any difficulty nor contraexistence

42.
is

The

inherent force residing in the

Parabrahma which
differentiated
is

essentially existent,

and which cannot be

called Maya.

As

the

consuming flame
is

of fire imparts

an idea
resident

of
:

its

force, so the potentiality of the

universal

force

in

the

Supreme

Self

plainly

seen in the (creative works)

objective material world.

43.

(Now

this

Maya cannot be
fire,
is

said to be

one with Para

of

brahma
fire

or as something distinct).

As
the

the

consuming force
of
It,

cannot be said to be

so

inherent force

the
is

Supreme Brahma (Maya)

unreasonable,
for,

not the same with

"I

to say so

you cannot say

is

am my own

force,"

hence

the inherent universal force

not the substance

itself.

Then
its

again

if

you admit
existence

it

as a separate entity,
[It

Can you

describe

separate

will

thus

be

evident that

Maya and
;

matter and
all

Force with which a Madhyamika Buddhist seeks to identify Parabrahma, are two inseparably blended we

know
yet

force
to

cannot exist without matter as a

that
it

separate
is

entity,

say

is

the

same

as matter

absurd,

hence the contention

in the

paragraph just

asks an opponent
separate entity.

of the Vedantic School to describe force as a

26
But
it

PANCHADASI.
may be urged
is

that

Parabrahma
For what

is

force,

and,
or

therefore

to introduce the

same force

either in a separate
is

form

no

less absurd.
is

force,

is

analogous always so, hence

force plus force

the

equally force

under such circumstances

mind

fails

to

comprehend
remain,
if

the drift of the text.

But no
in
its

such ambiguity

will

we introduce matter
is nil,

undifferentiated condition,

a condition in which the difference

between matter and

its

inherent force
its

the

so to speak, in which matter losing

subtlety of superetherial
finis,

grossness,

boundary line assumes the

distinguish
is

when no matter
;

is

able as such, but

all is spirit

or force

and such an inference

derived from nature, for the boundary line between the mineral

and vegetable, and between the

is

latter

and the animal creation

so

gradually

bevelled at the edges, that each passeses into

way of. transition. For a long time, Science was whether a certain vegetable was the last link in the undecided scale of the animal series or a vegetable, so much do they
the other by

resemble each other.

If

such a view be accepted, and

in his

it

is

the one advocated by Kapila

difference

Mula

Prakriti

then

the

between

Prakriti

and Purush on which many have

stumbled from ignorance, no longer subsists for all practical purposes, but for syllogistic ends we may go on dabbling adinfinitum.

The
it

Vedantist

here

presents

to

his

antagonist,

(a Buddhist) the sharp point of a

inasmuch as

sword which cuts both ways, takes the ground from under his feet and
of the assailant really invincible.

makes

the position
is

Now,

Maya

described as

force

and

it

is

elsewhere described
it

as the chief factor of the universe, consequently

cannot be
the

anything less than

point
the

matter.
started,

So
e. g.,

that

we come

to

same

whence we
is

matter and force.

Otherwise

meaning
the

absurd.

And

this

Maya

or matter existed poten*

tially in

Parabrahma and by an
a

act of volition was created

the
It.

objective

world with the self-made Maya residing within

doctrine
is

Now

such
the

not

open to the crticism

that

God made

world out of nothing, for nothing can create

PANCHADASI.
nothing.

2?
it

On

the

other

hand He* created

If It
it

out of matter

which resided within him.

is

be asked, since the Parabrahma

pure
is

spirit

how can
?

have any connection with matter

reply, that spirit

which

antagonistic to It

We

and force are

convertible

terms, and

we have seen

that force cannot exist

is

without

matter,
It is

hence wherever there

emphatically laid

force,

there

must
in

matter be.

down

that

Maya

existed

the Parabrahma,

and
in

it

is

this

Maya which

evolved

or

creat

ed the universe

natural

order of sequence, by under

going change impressed upon it, through its force or Parabrahma. Without such changes being wrought upon it
through the agency of its spirit or force, the universe and its stellar system could never have sprung up change is the law
;

change every where and in every moment is the grand centre around which are deposited the nidus of future planets, their sattelites etc., and the gradual, slow but
of

the

universe,

sure dissolution

of the present

existing ones.

In this

way

there never was a time

will there ever

when

the world was non-existent, nor

;

truth

be a time when such will be the case though in laid down that this world is not the first of the be may nor is our human race the first that has been called series; upon to fill or inhabit it. From close reasoning this must natur
it

ally establish
is

itself

as an axiomatic truth, for

if

the

Parabrahma
Parabrahma

eternal

and

essentially existent,

and

if

such
its

cannot exist as a separate entity without

Maya, (or out of

matter) then matter and its force must by natural laws induce changes in each other which must end in works. Such then
the role.

We use purposely
is

each other, because we find Para

that there are
;

brahma

one force, and we are told by Science

several forces attraction, repulsion, gravitation

centripetal

centrifugal,

and gravitation
writers.]

synonymous with Satwa, Raja and

Tama

of

Aryan

* Parabrahma

is

always neuter, we have purposely made use of

the masculine gender to indicate the creative act, prominently.

28
If

PANCHADASU
44;.

you say the nomenclature

then

of

Maya

is

similar

to>

your
it

nothing

you

contradict

yourself,

inasmuch as

was said

(in the

2yth para.) to be a product of Maya, thus

(50/)i

then
4

you are to regard Maya as something else then non-existence or existence/ and Distinct from (Asa/)
a condition that cannot be described, hence
(virtually

no

thing,

indescrib
is

able

reminding the reader of Ignorance which

the

same as
45.

Prakriti or matter, therefore

Maya

is

matter.)

Now
"

for the proofs of such an assertion

s

the Sruti

is

quoted.

Prior to the world

(Asat,)

springing into existence, there

was neither present

entity, but only

nothing nor

being as a separate
inherent

Maya

(an indication of darkness) the

Supreme Self, having no independent existence but deriving its tangibility from the Parabrahma.
force of the

But such a consideration does not necessarily reduce the Parabrahma to the condition of a second. For the separate
46.

existence

of a

force

outside

of a substance

is

nowhere

re

cognised.
47.
vitality is
If
it

be alleged, since with the decrease of strength,

its

reduced and with

increase

life is

prolonged,
it

we

have an instance

of the separate existence of force,

is

is

laid

down
life.

that strength or force

It is

no cause

for the prolongation of

the cause of inducing cultivation,

is

war,

and other

acts in

which labour

concerned.

Hence

it

has no separate
train

existence from the body.

Now, following
rest,

a similar
is

of

argument
the

if

it

be asserted that since strength

the

cause of

cultivation,

war,

and the

we may

as well

attribute to

this

Supreme Brahma a second attribute or existence. But cannot be done with any show of reason, for in that world was not in existence,, prior condition when the objective
therefore,
is

neither war, nor cultivation was possible,

to

admit

them

is

absurd, (and a duality of existence

not less so).

in

48.

The
but,

aforesaid force (Maya)

is

not

diffused

Para

brahma,

pervades only a part, in the

same way as every

PANCHADAS!.
sort

2Q

of earth

cannot be profitably turned into a jar or other

earthen thing, but can moist earth only.

49.

To

this
is

Parmatma
ing

One portion of the purpose the Sruti says, in the whole the remain elements, engrossed
"

three-fourth
this

is

eternal,

pure,

free,
is

and

self-manifested."

In

way,

the

function of

Maya

attributed to the Para-

brahma
50.

in the Sruti,

Referring to this subject, Krishna in his discourse with

"

Arjuna

says,

With a small portion

it

of the

body,

pervade

the universe and occupy

51.

Chapter X. last stanza.) There are other Sruti texts and Shariraka Sutras
(vide Gita,
"

equally corroborative of the above.

The Parabrahma by
free."

small

portion

of

its
is

remaining portion

eternal,

body pervades pure and

the

whole universe, the

Sruti.
"

The
in

Parabrahma

is

not wholly enshrouded in change, but

rests

an uncovered, unchanged and unaffected condition. Sutra, Book IV. Chapter IV. Sutra 79.
52.

Shariraka

But
is

it

is

formless, hence to

say

that a portion

of Its

body
ing

and subject to change, while the other is This is cleared in the follow not, implies a contradiction.
covered,

wise

The

Sruti attributes

form,

for

the

purpose of

explanation to a pupil.

That inherent force Maya, abiding in the Parabrahma 53. induces a change which finally ends in works usually called creative, but strictly speaking, evolutional, in the same way
as by a blending of the
primitive

colors a beautiful effect

is

produced.
54.

Now
ether,

the

first
is

product of the change

void.

induced
is

by

Maya
tive

is

which

And

as this
is

ether

a deriva
the Para

product of Maya, which again

its

a force of
its

brahma,
Self.

manifestibility

is

a manifestibility of

cause

the

55.

Hence though

Self

is

essentially existent,

its

product

ether has two attributes,

56.

viz.,

existence and void.

In other words, ether has the attribute of sound which

30
is

PANCHADASl.
absent
in

the

Parabrahma, therefore
Its

one
viz.,

attribute,

whereas

derivative

tl)e latter has only product ether has two,

sound and existence.

57.

That Maya which produces

the

ether, after establishing

to

the identity of ether with Self seeks further

of

draw opposite

inferences, by attributing the cause to the property product and transmitting that property to the product, that rs
to say, Self
is
is

essentially existent, therefore

to

conclude ether

also similarly
58.

endowed,
is,

is

a product of (Maya) Illusion.

its

The

fact

ether

owes

existence to Self,

and

it

is

a created product; hence the assumption of the Tarkikas or other ordinary men who hold ether to be

non-eternal,

for

it

is

eternal,

is

due

to Illusion.

For Maya naturally l^nds

to error.

universally admitted that proofs establish the real 59. nature of thing, while error has a contrary effect.
It is

60.

Now
and

this
till

ether

and the

rest

are looked

upon

in

different light,

cleared by the analysis of the

Sruii,

there

fore pause
61.

reflect

whether

it

is

eternal or not.

Ether and the Supreme Sat (Being) are distinct from

for

each

other,

etymologically their signification

is

different,

moreover the consequence of the action of ether on air is the presence of sound which determines or establishes that air
and not
62.
ef ether
ether.

For

He

is all is

pervading, hence Self

attribute,

is

the

receptacle

which

an action or

thus

considered

nothing remains of ether to claim a separate identity. If you regard ether as naturally void, then it 63.
different

is

quite
it

from (Sat)
not

being,
If

in

other

words you admit

is

as

non-being (Asat).
being
for
,

you say though ether

different

from

yet
is

it

is

non-being, then you contradict yourself,

what

not

being must be

maintain the one

reason.
64.
it

non-being and you cannot and discard the other with any show of

If

you argue, since the ether

in that case

is
it

plainly discernible,

cannot be non-existent, for

would have been

PANCHADASI.
invisible,

31

we reply

that

it

is

the very nature of Illusion

like

(Maya)

to

make

nothing appear as something

is

an object seen

in a dream, which This we call unreal.

non-existent,

yet

plainly discernible.

65.

In two

co-existing

objects no difference can be per

ceived.

Therefore the difference between the words ether

is

and existence

thus

established.

Caste and person, being

and body, quality and object are each different from the other, and the method by which they can be distinguished will enable a differentiation of ether and existence.
66. (If you are not convinced about the mutual differ, ence of the two even after understanding it, the subject is

further explained by the following questions

If

and

their replies.)

you say that you understand

being/

the difference
it,

between ether
then state your

and

but you cannot firmly believe

reasons for disbelief.

its cause, fix your attention and be recourse in the have adduced to earnest, doubt, proofs Shastras, and weigh the arguments based on analogy and

67.

If
if

carelessness be

reason.
68.

After the existing difference of ether

and being

has

been firmly established in the mind by fixed attention, Shastra proofs and analogy, ether is no longer mistaken for Reality,
nor
is

Reality

connected with the perquistes of ether and

mistaken with unreality.

69.

The

Prajna always looks upon ether as non-eternal;

and

(Sat)
is

being/

devoid of the attributes of ether

(e. g.,)

He

eternal, pure

and

free.
life

70.

The
and

liberated in

with

the aforesaid

conception

of ether

being

is
;

astonished to find ignorant persons

holding opposite beliefs bent in worldly pursuits arid full of desire, they are devoid of self-knowledge, hence believe the
reality of ether.

71.

Thus

after

establishing
if

the

unreality
line

of

ether

and

Reality of the Parabrahma,

the

same

of

argument be

32
carried
in

PANCHADAS!.
reference
to

the

four

other

elements,

It will

be

found different from them.

72.

Though
there

with
is

being
relation

and
of

air

the resulting product

effect, yet

of ether,
their

no

cause and

from

mutual connection, their identity can possible be estab lished, hence to consider Sat frcm air their mutual relationship
is

being established.
situated to
to

The
air,

essentially existent
is

Parabrahma

is

closely
ether,

Maya, which again

that
is

similarly placed to

and ether

to say, each preceding

its

one

stands more or less in the relation of cause to

effect,

which

comes immediately
effect)
it

atter,

and

for

such relation
air

(of cause

and

is

possible to look

upon

and being

as identical.
of identity

73.

In this way, after ascertaining the relation

their existing difference

between them,

can only be
of air.
of

made
air

out

by a consideration
naturally

of

the

properties
attraction

Now

has

four

properties:

moisture,

touch,

motion,

and

velocity.

And

the respective properties of Sat,

Maya and
wise)
:

ether

are

also discernible in air (in the following

74.

The

existence of air

is

due

to Sat,

and

if

such

exis.

separated from it, then it is reduced to impermanence which is a product of Maya and its sound is the result

tence be

of ether.
75.

In

the

6znd verse
in air

it

has been asserted that Sat

is

naturally present

and the other elements, and not

sound, an
implies a contradiction.

ether,

but

it

is

now
[It is

said

that

effect of ether, is easily

distinguished
76.

in air, this

thus

cleared].

In

the

62nd verse
in
air
;

it

was

said,

the

void of ether cannot be

established
is

and now,
hence they

sound, the property

of ether

discernible in

air,

do not contradict each

77.
If

other.

difference from Sat you admit air as its a and impermanent product of Illusion, What prevents you to think it distinct from Maya since the indescribable Maya is

from

a force and there

is

existing difference between force

and

air

PANCHADASI.
78.

33
force
its expressed an only unreality or

Because,
is

that
to

undefinable

or

action

not

due

Maya which
the

is

Illusion.

Can you

say both in the inexpressed and expressed

forms
present
79.

force
?

and action

same
of the

unreality

is

equally

In

the

consideration

Real and unreal

but there
is

it

is

necessary to establish their difference,

entering
into

no need

of

the

individual

difference, existing in all things

ncluded
80.

in the unreal.
If

from

air

the

reality

of existence

due

to

the
is

.Supreme Brahma material will be found

be separated, the remaining portion which

to be unreal
it

you must cease

81.

to regard

as eternal

and impermanent. and knowing.

reduce
to
fire,

Hence
is

similar

consideration

will
it,

which

product of air but less pervasive than

five

impermanence the

elements are said to cover the

less,

universe

(Brahma

egg)

more or
82.

one over the other.

one-tenth of
is
it

In

air,

is fire

a similar tenth portion

in the other

elements

83.

Now

the nature

spoken of in the Purans. and impermanence of

fire is

being

determined.

The

individual property of

fire is manifestibility,

while existence, impermanence, sound and

warmth proceed

from

its

cause.
Sat
if

84.

and Maya,
fire

ether,

and

air,

have the aforesaid four

properties,

with

its
it

individual property of manifestibility

is

be separated from Sat,

reduced to impermanence. The same consideration will reduce water to imper 85. manence, which forms less than a tenth part of fire.
86.

The

five

properties

of water

derived from

its

cause

are
its

existence, impermanence, sound, touch

and form while

individual

property
is

is taste.

Now

by discriminating them

from

Sat, water

also reduced to

impermanence.
its

87.

And

in water, less

than one-tenth of

proportion

is

earth, which being subjected to a similar analysis tablish its difference from Sat, (i. e.,) impermanence,

will es

34
88.

In earth, impermaennce, sound, touch, form,

and

taste

are

derived

from

its

cause,

while

its

individual property \9
will

smell, hence differentiating

them from Sat

reduce

it

to

impermanence.
89.
If

the
it

essentially
is

existent

Reality

be differentiated
less

from earth,
tenth
part,

reduced to impermanence, and

its

than a

with

included

Brahmanda,

is

contrived to be

present in earth.
90.

In the

Brahma

s egg-

are included the fourteen abodes

Vur and
91.

the rest with their adequate inhabitants.

The

several species of being inhabiting the

in

different

abodes included

Brahma

eg^

possessed of five sorts of

bodies (viviparous, oviparous, parasitic, and earthy) elementary

in

composition,

when

differentiated
their

from

Sat, are

reduced to
in

impermanence,
any way
92.

in spite of

tangibility,

which cannot

affect the secondless Reality.

After

having ascertained

the

unreal

nature of ele
will create

ments, elementary

bodies and Maya, nothing

the elements
unreal,

any

disturbance as to the non-dual conception- of Sat.

93.

Even

after

been
using

ascertained to be

the

and elementary bodies have wise do not discontinue

them, though
Let

unreal,

because by their tangibility they

are capable of being used.

94.

Sankhya, Kanad, the Buddhists and other con

troversialists use their specific

arguments
strive

to support the reality

of the objective world,

for

we do not

to

disappoint them,
requisition

we

are

one with them so

all

far as calling into

the

service of

useful objects,

what we want

is

to

determine the

reality of spiritual existence.

We suffer no injury from them if they fearlessly shew 95. no respect to the Sruti proofs explanatory of the secondless Reality, we in the same way, having framed our conception:
from Sruti, experience and analogy, as to the unreal
of every thing else the besides

nature

A/ma,

disregard their duality.

is

96.

To show

such disregard of duality

not unnecessary

PANCHADASI,
for us, because the

35
more
will
it

more

it

becomes

firm, the

lead
life

to a just appreciation of non-duality.

He

is

liberated in

who

has confirmed his by an utter disregard of duality

of duality

know

ledge of non-duality. Such a disregard 97.

attain

and

firm conception of

non-duality does not lead to deliverance

the
individual
to

in life only,

but helps

incarnation

or
to

re-birth).
"

emancipation (from consecutive re As in the Gita (Chap. 2, V. 27.)

Krishna says
life
is

Arjuna,

Such a wise individual delivered

in

never re-born.

In the end he attains to that ineffable

as
Nirvana."

bliss in the
"

Brahma known
the
end"

98.

In

is

thus

explained

In

ordinary

practice

the

scondless

Reality

and

unreality are equally re

[That is to say though all material objects are nongarded. because impermanent, yet they are required for use, and are capable of being used, for they are tangible and taken in daily use they are not cognition of by our senses ; hence their use brings therefore their for thrown unreality,
real

away
a

them

to

condition of reality,
seen, etc.,

for

what

is

false

cannot be

handled,
reality,

or

hence

independent of reality or

un

both are alike dealt with].

But when with discriminat

is

ing eyes the unreal are separated from the real, that In the end." by the phrase
"

meant
from

99.

Or,

it

means

the

separation

of the

vital

air

the

body, and this is its common acceptance. Even then, a theosophist no more confounds non-duality with duality.
100.

No

matter whatever

may be

his

condition in his

dying moments,
ing

whether with or without any disease, retain

perfectly

suffering the agonies of death, or nothing can disturb the firm concep tion of non-duality which an individual liberated in life has. Even if unconscious when dying, his knowledge of IOT.

consciousness and

unconscious,

as in the case of an non-duality does not forsake him, and or when individual dreamlessly slumber dreaming ordinary
ing, his acquired learning

may appear

to

him

as

if

forgotten,

36
but

PANCHADASl.
no sooner be awakes he
s

finds

it

all right,

so in the afore

said instance, a theosophist

knowledge of non-duality does

uot leave him

102.

when he

parts with the body.

Contradicting proofs must be stronger than supporting proofs, before an established fact, can be proved to be false, hence non duality based on Vedantic proofs, is never
disturbed
"

in

the

end,"

because stronger proofs than them do

is

not exist, therefore contradiction

103.

impossible.

Thus
to

the self-evident truths which the

the

Vedanla ex

pounds

differentiate

elements

must inevitably lead a

[For ignorance being
left to

man

to ineffable bliss in the

Brahma.*

destroyed
re-birth
joy].

there

is

no more materiality
in the

subject him to

and he merges

Brahma

to

be

in a

condition of

According to the Vedanta-paribhasa, The joy which adno increase is Brahma as the Veda He knew says, Jrahma to be joy." The acquisition of Brahma whose essence
"
>f

is

joy

is

moks/ia,

and

it

is

also the cessation of sorrow.

SECTION

III.

On
IN the
Taitirya

the Jive sacs or sheaths.

it

Upanishad

is

said,

the

wise

enjoy

all

Reality by knowing that the secondless Supreme Brahma is situated in a cell. Here the word cell has reference to the five sacs or sheaths, and as their consi

happiness

the

deration

enables an

individual to a right appreciation of the

Atma, the five sacs are

2.

now being
to

declared.
a

With

view
in

arrive

at

correct signification
it

of

the

word
:

cell

the

aforesaid

paragraph
the

is

now being
it

defined
is

The

physical

body
is

is

foodful sac. inside of

the

vital,

within which

the mental, enclosing the cognito

it

tional

within,
it.

and
the

internal

is

the

blissful

sac,

that

is

meant by
3.

[Now
is

foodful sac

and

its

non-identity with the

Atma
the

being declared.]
sac,

The
it

foodful

because

is

gross physical body is called formed from semen and blood

of,

which are an altered condition

and derived from food,

and because

depends entirely upon food, for its growth. But the body cannot be called eternal, or indestructible, as does prior to its birth and after death it is wanting, hence it
it

not resemble Self.

If you say that a derivative product and death, though non-eternal there is no harm the gross body same with Self. (The reply 4.
is

subject

to

in

considering
Prior
to

is.)

birth

the body was non-existent, and therefore simply from the

law of

Karma

it

is

fulfilling

its

the future birth will also be a product

present phase of existence, of accumulated actions*

* There are three kinds

of

works (sanchita)

accumulated,

Accumulated current. (prarabdha) fructescent, and (kriyamana) are the works of previous re-births which have not yet commenced fructescent have began to bear fruit, and current to bear fruit
;

are

those which

will

bear

fruit

in

a future

life.

The

Vedantac

38
in the present life,

PANCHADASI.
which
it

is

not enjoying

now

but will

have

to

wait

for

a future re-incarnation,

this life

being simply a

scene for the fruition of past actions.

5.
a<id

The

five

vital

airs

induce the

several

which strengthen the gross body, organs to perform their functions is

it

designated the
6.

life-sac.

It is not-self, for

is

insentient.

The mistaken
This one
it

attribution

of
is

and

mine

to the

physical body and to worldly goods,

due

to the influence
sac.
It
is

of

mind.
because

is

called

the

mental

not-self,

is

worked upon by the several passions which

or
reflection

induce change.
7.

The shadow
in

of intelligence

(Boodhi)

waking condition occupies every part of the body and merges in ignorance in the condition of dreamless
slumber,
is

which

the

called the cognitional sac.

But as

it

is

subject

to

the laws of birth

and death, hence non-eternal, it is not-self. Manas and Boodhi (The animal and human souls)

for ordinary purposes are looked upon as the internal and organ non-different, yet they are differentiated into the mental and cognitional sacs, because Boodhi, as the internal

though

instrument or agent,
as

is

the indication of cognitional,

is

and manas,

the

external

agent,

the indication of the mental sheaths

respectively.

When during the fruition of meritorious and virtuous 9. deeds the internal function of Boodhi is full of reflected in
telligence

and

bliss,

and

after

such enjoyment

is

over,

that

function

blends
it

in
is
it

Prakriti (un-differentiated cosmic condi.

tion of matter)
10.
self.

denominated the
is

blissful sac.
it

Because
Besides

liable to

immediate destruction,
reflected
bliss.

is

not-

Self

is

not a

shadow but

is light,

eternal, infinite, intelligence

and

believes in the destruction of the

of

first

and
It.

last

Brahma and one

life.

identity

with

The

through knowledge fructescent can be

fruits

only exhausted by actual

present

enjoyment

of their

during the

PANCHADASr.
11.
ful
is

39

If

it

be

said, that

sac every one of impossible to regard any thing else as Self, for nothing be conceived in that way.
12.
It is

them

from the gross body, ta the bliss but it is not-self, can be admitted,
can

indeed true that the physical body

and the

rest

are easily

conceivable
as
self.

determined

and nothing beyond them can be But what prevents you from identifying
through which you conceive
as eternal Intelligence,
is

self with that eternal Intelligence

the

body
13.
is

etc.
It

That

is

Self.
is

therefore

Self

present

Why
will

he then not cognizable?

of cognition.

Because, he

Intelligence

and not the object

create dualism

be incompatible with truth for that which cannot be demarcated

;

[The introduction of subject and infinity, besides it will

in

any

were a knowing subject (a knower) its limited would be by its object and cognition, hence knowledge not infinite. As regards dualism if Brahma were conscious

way

is infinite,

and

if ft

there

would be objects of consciousness, thus there would be a relation,* and wherever there is relation there is dualism.
Therefore Brahma or Self
is

From
tion
it

the absence of the cognitive subject

is

knowledge, as an abstract.] and objects of cogit

not known, not because

does not

exist.

As sugar imparts sweetness to a substance when mixed with it, but does not depend upon any thing else for its
14.

sweetness,

because such sweet-imparting-substance there

as from want of such another substance
its

is

none.
15.

And

ing

its

sweetness to sugar,
of a

own sweetness
and object
yet evidently

is

self-evident,

impart so

from an absence

subject
is

of cognition, the

Atma though
eternal.

unperceivable,

Intelligence

and

Says the Mundukya Upanishad,

"

Brahma

is

neither inter
unconscious."

nally nor externally cognitive, neither conscious nor

Verse

7.

40
16.

PANCHADASI.
[And we have Sruti testimony
self-illumined
;

also confirming
all

it]

Self

is

before the evolution of

the

worlds,

He
tion,

alone

was

existing, they follow the train of his illumina

and by him every thing is illumined or discovered. That Intelligence which cognises the phenomenal 17.

world cannot be cognised by any other The several object. organs are powerless to cognise it, because they are prone to
cover
objects
of cognition,

and are incapable

"All objects but no one can

of holding the

cogniser himself.
1

8.

The
to the

proofs

are:
Self,

of cognition

are

known
is

Supreme
from
all
is

know Him.
yet separate

He
from

different

known

objects and

is

unknown.
gence."

He

the

Supreme God,

eternal

and

Intelli

19.

He who
itself,
it is

fails to

conceive of the Supreme

Brahma

after

understanding

Its

difference
is

from known and unknown, as

in

knowledge
that
is

merely a lump of clay

human

shape,

to say,

impossible to

make

so dull-headed a person,

understand the proofs cited in the Shastras. 20. To say I have no knowledge of the eternal Self" is as unreasonable, as it is shameful to I know not whether say I have a and a individual tongue," cannot yet tongueless
"

"

speak,

similarly

He

is

knowledge and not

to

know him
to

will

amount

to a pei feet

want of knowledge, a clear impossibility.

21.

Whatever objects you come

fix
it

know
that

of,

in

ordinary

use, leaving the the things aside,

upon
It.

knowledge as
of

Brahma, and
there
is

can

be termed

knowledge

Brahma,

for

not another thing resembling

22.

Though such knowledge, without

the objects (as in

paragraph) as Parabrahma, is really entitled to be called knowledge of the Supreme Self, yet a consideration
of the

the

aforesaid

out

five sacs is not unnecessary, because when they are left by close thinking, the residue of knowledge as a witness

represents
is

the

Supreme
:

Self,

that

is

never absent.

This

is

explained as follows

PANCHADASI.
23.

41

Intelligence as indicated by the

word

Self can that

is

create

no misapprehension with regard to one one can be so misguided as to contend

tence, this
is

s Self,

to say
in

no

that

hens not

exis

impossible.
?

And who

will

be his antagonist in

such a contention
24.

Such a misapprehension with regard to his personal never arises unless one is subject to a wild There is not one person who phantasy, hence the Sruti says
ity

or existence

"

disbelieves his
25.
tent,
is

own

existence."

He, who contends

himself so,

that the

Supreme

Self

is is

non-exis
identical

for his individual intelligence

with

self,

and as
he

that has already

is

ceptible, then
Self.

forced to

been pointed out to be imper admit his existence and with it,

26.

The

illumination

of Self

is

following queries and answers.

What

is

now determined by the the Atma like ? That

this or that,

which cannot be determined as resembling what is neither this nor that, is Self.
27.
that

hence

This
invisible

refers

to

objects

visible
is

to

the

eyes,

and

objects.

But Self

not a subject of cogni

tion

by

sight,

nor

is

he invisible,

for

He

is

eternal, self-

illuminated, knowledge.

Thus though unknowable,

and
visible.

Self

is

determined to be eternal,

find, though self is imperceptible, yet same and the he visible, arguments will establish his selfillumination moreover the Sruti indications of truth, know

28.
is

Therefore we

ledge,
29.

and

infinity to
is

Parabrahma are also applicable

is

to Self.

What
witness,

not liable to destruction

called truth, hence

after the dissolution of the objective world,

who

alone remains

as

is

the Intelligence
Self.

known

as the eternal, indes

tructible,

Supreme

30.

As
6

after

the

dissolution

of visible

objects,

ether

(space) alone remains, so what remains after the destruction of

42
ether [and the rest]
Self.
is

PANCKADASI.
knowledge, and that knowledge
is

called

31.

If

it

be said, nothing remains

after the destruction

call
is

of visible

objects,

and therefore we cannot

[The answer
in
is] Self

Self to

be

residue

of destruction.

that unindi-

cated something which you say remains not

after

destruction.

Hence our difference

unascertaintble

is

merely
left

words, the unindicated,

the

and
the

residuum,

after

destruction
it

of

world

is

alike admitted by both of us, (you say

it

to

be nought,

and

say

to

be

Self.)

32.

With

this

object

the Sruti seeks to differentiate the

all

Witnessing
after their

Intelligence

from
he
is

visible objects,

"

For even
therefore

destruction

indestructible,

and

is

called a residuum of destruction

33.

and eternal

knowledge."

The

Sruti has in the aforesaid

all

manner established a
one of which
is

twain condition in

impermanent
to

objects,

determinable
able
portion

as
is

liable

destruction, the other undetermin

left after
it.

the

residue

Now

this residuary

portion of destruction represents the undeterminable,

infinite

eternal,

Supreme
In this

Self,

who
is

is

imperishable.

34.

manner

established his truth,* while that of

( Vide Ver. ij ante.} because Self cannot be demarcated

knowledge has already been determined

35.
"He

is

infinite"

by
it

place,
is is

time

or
to

object.
fix

impossible
eternal,

He is present every where, hence a boundary line as to his locality ; as

affect

He

time
it

cannot

him, and as he pervades

confine him in one thing.

every

object,

is

impossible
is

to

Thus

then,

as

He
Sruti

unrestricted

by place, time or object,

He

is infinite.

36.

The
alike

is

not alone
it,

in

saying Self to be

infinite,

analogy

establishes

for

our

conceptions of place,

Truth

is is

indestructible,

and

it is

one, therefore

it is

Brahma,

for

Brahma

secondless.

PANCHADASi.
time and object are
illusion,*

43

they cannot limit him, hence

He

is infinite.

37.

It

has

already

been shewn that the attribution of

cannot be
true,

insentient material objects to Self

inasmuch

as in that case the infinite and eternal Self,

unassociated con
of the finite.

sciousness

will

be reduced to the condition

Neither

can
are

he

be limited by
then

Iswara and Jiva for their

associates

illusory,
is

again

consciousness present in
the

both of them

non-different from

consciousness
it.

of

Brahma, hence
38.

they are powerless to distinguish

the associates of Iswara
of the

[Now

and the individual are

being set forth.] The force centred in every object, from the

Supreme
blissful

Brahma

is

sac to the rest,

and

as

it

controls

them

all,

it

is

the associate of the

Lord

(Iswara.)
39.
If

that

force

were not to control

will

the

laws which

govern the universe, they reduce every thing into chaos and disorder.
40.

act against

one another and

This force
is

of the

Supreme Brahma (which

hence
it

is

eternal

consciousness,)
it

intelligent,

to

exercise
as

combined
it

that sway an associate with the Intelligence

;

not impossible for which keeps the universe in order

is
;

of
is

Brahma
unasso

is

called Iswara
it

that

is

to say

when

Intelligence

ciated

is

called the

Supreme Brahma, andjwhen associated

Iswara.
associated
with
the
five

with the force Maya,

41.

it is

And

Intelligence

sacs

is (already mentioned), we find the same man standing in the relation

designated Jiva.\ As

in every-day life,

of a

father

to

*
all

"Because

the sense illusion

is

common and
colors
ice,

necessary law with

all

the senses,

external

light

and

and sounds are

in

illusions, the cold in the

in

hand, or in the

heat

the

fire,

pain

the

foot,

taste

in

the

tongue, scent

in

the nose,

is all

illusory
in

to existence." throughout and yet essential The Phil. Inq. Vol. VII. p. 63.

H. G. ATKINSON,

44
his

PANCHADASI.
son and grandfather fo his grandson, [so the one
for a difference of associates is
Intelli

gence
Jiva.
42.

designated

Iswara and

As

in

the

man
when

is

neither a father nor grandsire, so the

absence of a son and grandson, the same one Intelligence

with

associated

differently

Maya and

the

five
it

sacs
is

is

designated Iswara and Jiva, and when not associated,

the

Supreme Brahma Intelligence. Thus when by the help 43.

tions

of the aforesaid

considera

about the

five

sacs,

an individual knows the Supreme

Brahma, he attains the blissfulness of the Supreme Brahma, and after death is subjected to no more re-births in other
,

words, for one engaged in contemplating the

fixedness
of

Brahma, with the mind, there are no more births and deaths.

He

is

freed.

SECTION.
Duality.

IV.

THE
For
left

creatorship

of

Iswara and contrivance of the

indivi

dual (Jiva) will form the subject of

in

my

present consideration.

such a dual condition, the subjects that will have to be out by him will be rendered apparent, the more so,

that

he may henceforth disregard them.

2.

The
is

Shvetashvataro-panishad mentions, that the force

in
its

Maya

no other than Prakriti (Matter

its
it is

undifferentiated

cosmic condition, without

ness associated with

three attributes) and

Conscious

Iswara.

Now

this

Maya-associated
that the

Iswara
3.

is

the creator of all these worlds.

Self, Iswara,

Those who study was present

the

the
in

Rhika Veda, say

the

Supreme

beginning.

He

determined

to

create

world

and no sooner did such determination

all (lokas)

arise, than the creation of

4.

abodes followed.

in

and body due order, have sprung from him, with his determination. That with a view of occupying bodies numerous, 5.
Ether,
air, fire,

water, earth, medicine, food

"

did

He

create

subjects

and

all

the

worlds."

Taitirya

Upanishad. 6. In the Chhandodogya Upanishad of the same Veda

distinctly

it is

stated, that prior to the evolution of the world, (Sat)

the

Existence alone was present. He declared with a solemn vow, let there be a variety of worlds, and at his will
water,
7.

One

fire,

and various creatures sprang

into existence.

In the

Munduka Upanishad
fire

of the Utharva

Veda

it is

said that as sparks from

do proceed, so from the imperish able Iswara proceeded various creatures sentient, and objects
insentient.
8.

In the
that
in

tioned,

Vajasaneya Brihadanyka Upanishad it is men. its prior condition the earth was potentially
it

but not perceptibly existent, at present

has assumed

divers

46

PANCHADASI.
in sentient

name and form both

rts
:

and insentient

visible objects,

Virat,

Birds,
9.

Manu, Man, Cow, Ass, Horse, Sheep, Ants, etc., both male and female.

Goat,

The purport
Iswara
all

of the

foregoing
in the

Sruti
of

texts

is

The

Supreme
gence
is

occupies shape animal bodies, and for his supporting respiration

individual

Intelli

He

designated Jiva.
10.

The

Universal Intelligence, with the collective

aggre

gate of active and sensous organs, the five vital airs,

intellect,

mind and
with
its in

constituting
reflex

the

Astral

body,

together
all

dwelling

Intelligence

(individual)

these

collect

ively constitute,

what

is

designated Jiva.
with
that

11.

Jiva permeated
is

Universal

Intelligence
for

(Brahma)
associate

yet subject to

happiness and misery,

is

Maya

the

of Iswara

(Lord)
;

alike
its

capable of creating the

infatuates

universe

as

of

fascination

force
life.

Jiva and
Jiva
is

subjects him to weal and

12.

woe during

From such

infatuation,

forgetting

Self, the

hurled headlong into the concerns of a worldly life, and misery is his thus the creation of the objective world* portion by
;

Iswara
13.

is

briefly declared.

In

the

Saptanna Brahman mention

manifest

is

made

of the

creation

of various

objects by Jiva.

He

has pro

duced seven
I4-

different kinds of food

Of the above seven

ordinary

varieties of food,

by knowledge and works. one is intended

the
earth,
lastly,

one

for

men

inhabiting

two

for

Devas

(Superior beings), one

Self.

for animals,

and

three for (Atma)

They
15.

are specified as follows

The

fust

class

contains

grains; the second consists

Hence

the

manifested world
it

is

an indication of duality, the

author has introduced

of the

further on, the true aspect simply one Eternal Intelligence; the noumenal and phenomenal represent but two aspects of the One Existence.
to

show

PANCHADASr.
of sacrifices

47
;

done

half monthly,
;

animals have milk

and monthly during full moon and Alma has Mind, speech and respira
are included in

tion for his portion.

16.

As

all

of

them

the world,
s

naturally

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
they

corne

within the category of Iswara

his production. 17.

Now

all

this

world, and the seven varieties of food

it,

(above mentioned) indicating

yet virtually they are

though identically the same,

products of Iswara Every object has a similar
it

known

separately as

and the admitted food

bearing,
it

of Jiva.

has two

aspects

though naturally
is

is

one, as a
of

woman
1

begat by her father

for

the

enjoyment

her

husband.
8.

Iswara

force

a function of

Maya
Jiva

gave birth to the

is

world,

and

his

determination or

volition

regarded as the

cause of creation.
of all

The

desire

of a

for the
is

enjoyment

enjoyable things

a mental

function

regarded as

means
19.

for their acquirement.

Though

the

creative

products of Iswara cannot be

re-created by Jiva, yet jewels

and other precious

stones, etc.,

(without subjecting

them

to

any change of form) are differently

according to
individual taste

used

in a variety

of ways,

and

intelligence or capacity of enjoying.

enjoyment is varied, owing to a differ ence in the taste, inclination and knowledge of an individual, though the object may be same, yet we find that one is very

20.

And

as such

much
it

delighted with a jewel, another

it,

is

much vexed

in

not

having

while a third

is

perfectly indifferent

whether he gets

or not.
21.

Thus
forms

in

its

enjoyment, we find Jiva creating three

jewels, (e.g.,} pleasure,

different

in the

annoyance and
always one and

indifference,

but as

created

by Iswara

it

is

knows no

distinction.

48
22.

PANCHADASI.
As
the

same woman stands

one she
is

differently

related

to

several individuals, to

wife, to another

daughter-in-

law, a sister-in-law

to a third,

mother to a fourth and so on

several
relations,

according to the knowledge of her

as created by Iswara
tions present in her.

though
distinc

she

is

one, and has no such

23.
in the

If

you say

that

in the

above instance the difference

is

relationship of the female

merely established, and

as that does not create a particular difference in her

features,
it

form and

is

inapplicable.
reply, external objects

24.

We

are

of
;

two kinds: exter

nally, they are elementary in composition

and
in

internally,

full

of

mind; so

that,

if

there be no difference

her

configura
relation

tion or flesh, yet the mental function

determines her

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

25.
If

you say
of the

that

in

the

conditions of error, dream,

and memory there is possibility for sovereignty the mental function overtaking an external object, but in a state of walking no such mental function appears probable.
mind,
26.

The answer
it

is

When

an external object

is

con

nected with the internal organ by means of sight, hearing and

the rest,
in
is

the

assumes the shape of that external object, hence waking state for an external object, to become mental,
This has been particularly declared by the
illustration

admissible.

Vashykar, and Vartikkara.

27.
"As

(Vashykar copper melted

internal

is

introduced

as
its

a proof.)

in

a crucible by heat assumes

shape, so

the

organ assumes the modification of an external

possession
of,

object which it seeks to discover by taking means of the senses."

28.
"Or

by

like

the sun,
its

whose rays

of light

discover

an
is

object

by assuming

shape,

the internal organ which

of what
it

discoverer of all objects, assumes the shape

takes

possession, and thus helps the individual to

29.

know

it."

[The corroborating evidence

of Vartikkara

is

now

PANCHADASI.
"

49

being
reach

cited.]

When

an external object comes within the

the

of eye-sight,

etc.,

function of the internal

organ
takes

originated by the demonstrating intelligence of Boodhi,

possession

of

it,

and becomes converted

is

sequently as an object externally

so internally
30.
similar
it is

shape, con derived from the elements,

into
its

full of

mind."

This can be admitted.

all

In

this

manner, the twain character of a pot and

is

objects
;

established.

They
s

are

both elementary
is

and mental
nally

in

reference to Iswara

creation a pot
it

exter

earthy, but to the individual {Jivd}

is

created in his

internal organ, therefore mental.*

The

external earthy
is

pot

is

cognised by sight, while the mental pot

the

discovered by the

witnessing Intelligence of the internal organ.

31.
all

By

methods

of

Anvaya and

Vyetrieka^

we know

mental objects cause worldly enthrallment and lead the

We find

here two different sorts of creation.

External and
is

internal, or elementary

and mental.

The

objective world
rest,

ele

mentary, derived from the elements ether and the

while as

their cognition follows only by the mind assuming their shape, the senses are simply, so to speak, the channel by which the func tion proceeds from that organ to take possession of them and till

they are thus covered, to

exist.

But

this is so

all intents and purposes they cease to quick that scarcely have we any notion of the

steps involved in

the process oi a single act of consciousness.

will

Then again some

have

it,

that

it is

transient too, for in the

ordinary course of our every-day life we are continually forming conceptions of things and objects, which are replaced by others,

and they again by others. That is to say a prior conception is re-placed by a second, and that by a third and so on, hence the supporters of the transient theory are called the Kshanik Vadins.

They

look upon the whole thing, as a current of consciousness

in

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

Anvaya

is

relation

of

cause and

effect.

Vyetrieka

is

discrimination of separate distinction,

50
individual
to

PANCHADASI.
consecutive
re-births
:

The presence
;

of such

mental objects produces pleasure or pain

neither.

their

absence,

32.

For instance,
is

in the

dreaming

state, all

knowledge
still

of

external objects

absent, but the mental function

conti

nues busy

in covering mental objects and enthralls the indivi dreamless slumber, trance, and profound medita while in dual, tion, both external and mental objects are absent and the
is

mental function
attachment.
33.

at

abeyance,

hence there

is

no

more

When

a father

is

informed of the demise of an absent

by a
liar,

son residing

in a distant country,

he

is

sure

to

give

vent to his grief in tears and crying.

34.

Or

as in the absence of certain

news about the death

happily with a

of his absent

son,

father continues to live

find gladsome heart, though such son is dead, we therefore mental function is the chief cause of worldly attachment

everywhere in
35.

all
it

individuals.

[But

may be

asked.]

What
s

necessity

is

there for

establishing the existence of the objective world

when mental
the
it

function
36.

is

the cause of an individual

necessity lies in this
:

attachment?
as

The
it

Inasmuch
of the

mental
seeks to

function
discover,

must assume the shape

is

object

essential

that

objects

must be
the

in

a state of

existence so as to lend their reflection to

If
it

internal

organ.

in

be affirmed that from previous conceptions gathered former births, the earth can be realised mentally without
external

the

objective

world, so

that

its

existence

is

not a

prime necessity, even admitting such to be the case, you cannot do away with its exposition as altogether useless, because that which is dependent on proofs stands in neces
sity for

the proofs of
its

its

existence, therefore in

the

tangible

proofs of
37.

existence the

phenomenal world

is

not unreal.
s

If

such mental world be the cause of the individual

the

re-birth, then

practice of abstaining the

minda

gertaio

PANCHADASI,
form
that
of
is

51

yoga

will

help to stop

such conception of duality

is

certain enough.

But what

the use of studying

know

ledge of
38.

Brahma

Because by refraining the mind

conception of duality
is

in

the

aforesaid

manner,

destroyed for

the time being,

Suspended, so to speak

cessive re-incarnations unless

but no Jiva can be freed from suc he has attained to the know

and over repeated in the ledge of Brahma, as has been over Vedanta.
39.

According
of the

to

the

Avedabadi
of

non-dualist, simple

knowledge
of the

unreality

the external

world,

without

refraining the

mind from
it

Brahma, but

external world will

less

lead to a knowledge it, is enough to that a want of the follows means no by similar a knowledge of the secondproduce
the uni

40.

Brahma; Inasmuch
and
its

as in (Pralaya) final dissolution of

is

verse

contents, duality

wanting to contend against

alike
is

non-duality, the preceptor

yet

and Shastras are

secondless

destroyed,
possible in

no knowledge
41.

of the

Brahma

such a condition.
[Therefore] Iswara
s

creation

the external
is

worM and
to,

the elements which constitute duality

not

antagonistic

but a means for attaining a knowledge

of non-duality, in other

words without a preceptor and instruction on the Shastras, or a knowledge of the unreality and impermanence of the ele ments and elementary bodies which go to make up the objec
tive

you cannot regard

world, non-duality can never be realised, consequently Under such circumstances it unnecessary,
the other controversialists

why do
42.

shew

their spite against it?

is

[Now Jivas
:

creation

of duality

declared.]

The

mental creation of
is

the individual duality proceeding from

of

two kinds
(3)

(a) Duality in

conformity with the Shastras,

the last
is is

and
be

Of them, Duality independent of them. as so and non-duality long relinquished

;

to

not

fully

realised the

first is

to

be practised,

52
43.
(a).

PANCHADASI.
This
is

to consider Self

from the Supreme Vedanta as desires pertaining to the sacred scriptures. It is to be continued so long as knowledge of truth is not acquired, when this first form of Duality is to be abandoned.
Self
in the

upon the non-difference of by analysis, and argument, cited

44.

On

this

subject
of

the

Sruti testimony

is, "When

by

continual

study

the

Vedas and

the Vedanta, unreality of

dualism has been firmly established, and knowledge of the secondless Reality Parabrahma, is obtained, the sacred writ
ings are to be abandoned, (for they have served their purpose

and
is

there

is

no more any necessity

travelling

for

extinguished by one

in a

them) just as a torch dark night when he

it.

arrives

home

or

when he has no

further

need of

an intelligent person by studying the Vedanta 45. and other sacred writings has obtained a clear insight into

When

what
drift

is real and unreal, and after having ascertained their has acquired knowledge of the Supreme Self, he stands

in

no

further

need of them,

that

is

to say they are

abandoned

just as a cultivator, desirous of reaping grains, uses the crusher

so long as there are grains, and abandons

finished.

it

after the

work

is

46.

The

quiet

on knowledge
that

of Self,

and tranquil-minded seeker of truth, bent is deeply engaged on the cultivation of

a grandiloquent
is fruitless.

knowledge and abstains from

discussion

of the sacred writings, because that

47.

To know

the

secondless Parabrahma by restraining

is

mind and speech and abandoning other words

plainly set forth in the Sruti.
48.
is

the

advice

(b.)

Duality
into

not pertaining

to

the sacred writings

first

also

divisible

two

varieties, of
;

which the

sharp

includes desire and passion

and the second

bad

indicates

mental sovereignty. Both of them are to be avoided by the seeker of 49. truth, for the Sruti insists on mental quietude and medita
tion as the

means

for attaining

knowledge

of

Brahma,

PANCHADASI.
50.
It
is

53

only

prior

not to be supposed that they are to be avoided to obtaining knowledge, but they must be relin

to it, by one desirous of being freed quished even subsequent of indications in life; because passions and desires are
in life. ignorance and not of deliverance since knowledge of truth cuts of be it If affirmed, 51.

future
to

re-births, that

is

enough

for

my

purpose,

desire

not

be

known

as

one freed

in

life,

and no harm can follow

from a continuance of passions and

desires.

The

reply

is, if

you enjoyment of heaven for a brief period. In other words you are no knower of Self, but simply a person engaged in actions
sanctioned by religion. If you do not desire enjoyment of heaven because 52.
it is

you think in that way,

are sure to be re-born again, after

temporary,

What

and desires which are

53.
If after

prevents you from abandoning passions faulty and worthless ?

persist in

acquiring knowledge of non-duality, you still keeping up your desires and passions, then you break
actions

the very sacred writings which guide you in your

and

become
54.

a follower of your
If

own

inclinations.

in

spite

of your

knowledge

of truth,
is

you

act

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

to

the bent of your desires, where

the difference

Yateshtacharan or acting according

in 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

Two

very extreme views pervail

to

in

the text is an appeal to that end. But it is said, the Upanishads contain several passages in which the opposite doctrine is maintained, and a Theosophist is free to act as he likes. Professor

"

Gough in his article in the Calcutta Review (1878, p. 34) says The Theosophist liberated from metempsychosis, but still in the
is

body

untouched by merit and de-merit, absolved from

evil,

all

works

good and

unsoiled by

sinful works,

(Brihadaranyako-panishad

54

PANCHADASI.

In such a condition you are reduced to 55. something werse than what you were before, inasmuch as prior to such knowledge you had to suffer from the pain of your passions

and
ill

desires, while

now

in addition to that,

people

will

speak

of you.

Ah how much
!

glory then, does your knowledge

bring unto you

56.

Therefore a knower of truth

the

should not desire to

the

follow

bent of his

inclination

like

swine and wild

boar, but by abandoning passions and desires, he must raise himself to the dignity of a Deva and be an object of worship

and reverence everywhere.

57.

[Now
etc.,

the
are

means

for

relinquishing

mental defects,

passions,

manence
it

in

being determined.] To find out impera desired object is an uncommon help to reduce
for
it,

and the passion

in

to nihility.

explained

the

Vedanta.

This has been repeatedly Therefore live in happiness by

regarding
all

relinquishing desire and passion, and by

things

which excite your desire to be non-eternal. It cannot be said, that no such ill 58. consequence can be attributed to the sovereignty of the mind, therefore at
its

presence

is

allowable, the
in

more

so, as

it

enables a person
is

to

spend

his

time

happiness.

To

consider in this wise

objectionable, for though

mental sovereignty leads to no

its

evil

consequence
desires,
tal
it

directly,

yet by
evil,

influence
it is

brings forth
is

hence

to

on passions and be abandoned. Men

all evil.

sovereignty

therefore the source of

Bhagaban
it

Sree Krishna speaks also of the injurious effects which

to,

leads

by

its

interdependence

of,

and influence on, desire and pas

(Gi/a, Chap. II. V. 69.)

sion in the following manner.

"

59.

He who contemplates
it, it

on

[the acquisition of] wealth,

begets a predilection for

acquisition, baffled in

then follows an intense

desire of

he becomes angry and stupid, loses

left

4. 4.

23) uninjured by what he has done and by what he has undone. (Ibid 4, 4. 22).

PANCHADASl.
his
ful

55

memory,

ultimately to

die."

Now

what can be more hurt

than mental sovereignty

60.

is capable of being removed by which follows as a result unconscious meditation/ profound of conscious meditation.*

Mental sovereignty

61.
is

And one
all

devoid of

unable to practice that meditation, but who passions and desires, can keep back mental

Profound meditation
1.

is

of

two kinds namely

Samkalpa, Conscious, and

Nirvikalpa, Unconscious.
:

2.
1.

The subject, the perception, and the object constitute the conscious Ego. To realise the Brahma without a second by concentrating the mind which has assumed
Conscious meditation

and by indivisibly resting its function that is to say, there, with the distinction of knower and knowledge, Then as in Consciousness. individual with the retention of the
the shape of the
I

tripartite,

the instance of an earthen toy-elephant, the

of the animal along with that
of its

mind takes cognisance

is

composite clay, so there

the perception of the Universal Consciousness existent with the Conscious Ego, or non-duality.
said by the subject of such contemplation
"

(Brahma) co

As
that

it

has been

am

Secondless

Consciousness, everpresent,

without a beginning (unborn),

pervading everywhere, good, light, undecaying, unblended, innate,

and

free."

2.

Unconscious meditation

is

the

resting of the Impartite

mental function on the Reality

Brahma

without a second, and

of the three integral

becoming one with

constituents of the

it,

by the destruction

Conscious Ego

the subject,

the individual

perception,
salt

and

the object.

Then

as in a saline solution,

the

having been dissolved assumes the shape

of the water, its

but the water alone is left to be separate existence is destroyed, the Real Brahma alone by the mind after discover to so perceived,
it

has been moulded into the shape of the Impartite.

p>

Dhole

Vedantasara,

47*

56
sovereignty

PANCHADASI.
by pronouncing the mystic syllable

OM *

with

fixed attention for a lengthened period.

62.

Thus
it

the sovereignty of the

to rest tranquilly,

dued,
tract
it

comes

mind having been sub having no function to dis

the

any more.

On

this subject

sage Bashishtha has

given various illustrations to

63.

Ramachandra.
is

When

the external objective world

reflection that

shut

out of the

mind, by due Brahma, and

and consideration

or

the secondless

has been visibly

perceived,

the

way

for

Then after study of the attaining Nirvana is made easy. Sacred Scriptures on spirituality [The soul and the Supreme
soul] with particular attention to their
logical

inferences,

fre

quent conversation

with

other

persons on the same subject,

comforts, nothing

and refraining the mind from the acquirement of material is more proper than to commune with Self and stop speech altogether or
64.
If

to

become

silent,

as a result of

fructescent works

actions
to

done
fruit

in

a prior birth

but

which have commenced

bear

a Theosophist be subjected to

temporary

how

mental distraction, it is only by repeated practice he has learned to restore tranquility, and thus he merges into Brahma.
in duration, for

65.

And

that

knower

of

Brahma whose

internal organ

is

This word

is

formed

of

A, u and m.
In the

verted into

according to the rules of

The two first are con Grammar. Each letter

has a
is

distinct signification.

Mandukya Upanishad,
all,(i.*.,)
its

OM
OM
1

said to indicate the Self-luminous Protector of

Brahma.

Hence

OM

is is

them there

a predicate and Brahma no distinction whatever.

subject,

and between

Literally speaking

can lay no claim to Brahma, but as in worshipping an ammonite (Saligram) a worshipper is to fix the form of Vishnu in his mind, though the stone has no likeness to him, similarly while medi
tating

OM

a person

is

to dwell

on Brahma mentally.

1PANCHADASI.
never liable to meet with any impediment*
traction
is
fit

57

from mental

dis*

be recognised as Brahma. For it is the unanimous declaration of all devout sages Such a person is
to
"

not a knower of Brahma, but

66.

is

himself a

Brahma."

In connection with this

non-difference of a Theoso"

phist

He who rests on Brahma with his internal organ entirely merged in It, who has no more any knowledge of what the sacred writings teach, nor
with

Brahma,

Bashishta says,

that

of the

objective

material

world,

is

himself a Brahma.
it

He

cannot properly be styled a knower of Brahma, for

to

is

irrational
knower."

say

that

Brahma knows

Itself,

or

is

Its

own

67.

relinquished their
in life,

the vast desires created by Jiva have hold from the internal organ, he is delivered and with that purpose in view Duality has been divided
after
first

Thus

into

two classes of which the

form,

Jivas

creation

is

treated here differently

from the second

Iswara

s creation.

obstacles.

There are eight means* for unconscious meditation and four The means are (a) Forbearance, (b) Minor observ
(<)

ances, (c) Ascetic posture, (d) Regulated breathing, ing the sensory organs, (/) Fixed attention,

Restrain

(g) Contemplation,

and

(/*)

Conscious meditation.
inactivity,

Mental

Mental distraction,

Passions and desires,

and Tasting
8

of

enjoyment are the four obstacles.

SECTION

V.

On

the consideration of Transcendental

Vedti

Phrases.
INDIVIDUAL Intelligence centered in Boodhi that
cognition of all objects

helps

the

enables us to speak,

by sight, hearing, smell and taste, and is the literal signification of the word

Prajnana

in the

"Prajnanam

Brahma
is

cited in the Aiterya

say,

Upanishad

of the

Rhigveda.

That

to

with a view

of

release enabling a Theosophist desirous of non-difference with Brahma, the four forms of Vedic expres

to establish his

sions used as a

means

to that end, are

"Intelligence

now being
is

considered.

The Rhik
proved
2.

Veda

says

Brahma."

This

is

in the following

wise

Since Parabrahma

is all

pervading,

It is

equally present

in

Brahma, Indra, and other Devas

as also in

man, cow, horse,

is

and animals.
consequently

As an
it

internal knower, Its pervasion

in

universal,

is

present

me

too.

Thus then
viz.,

there being

one receptacle
is

for

both the Intelligences,

are
identical,

Parabrahma, they
Intelligence
3.

naturally non-different from the Intelligence of Brahma.

"

Prajnana and hence Individual

cited

The phrase (Aham Brahmasmi)

Brihadaranyak
:

am

Brahma"
is

in the

Upanishad
of

of

Yajurveda

thus ex

plained
in

That

infinite Intelligence, the

Supreme

Self, residing

the body,

composed

the five

elements, by the

inherent
selfis

force of Maya, but discovered as a witness by

passivity,

control and other means

signification of
4.

for attaining

Self-knowledge,

the

(aham.)
refers
to

Brahma
Self.

the

self-existent,

all-pervading,

Supreme

And

am

establishes the non-difference of the

two intelligences expressed by

the identity of the
established, then the use of
I

individual

and Brahma. If, therefore, and universal Intelligence be am Brahma by one liberated

PANCHADASl.
in life necessarily implies truth.
5.

59

no contradiction but an established

Upanishad of Sama Veda
Thou"

In

the

Chhanrfogya
"That

the

phrase (lalamasi)
Prior to
the

art

bears a like signification.

[visible

evolution

of all

this

objective world]

there existed a secondless Reality without

.all-pervading and is yet existing That/ is indicated by
6.

name

or

form,
;

but
this

in

similar

condition

The

indwelling Intelligence residing

in

the internal

organ of every individual, but quite

the physical
indication of
of

distinct altogether

from

body and the organs active and sensuous, is the Thou. And art establishes the non-difference

That and Thou.

Hence

it

is

but natural

to

conceive

them as one.*
7.

The Atharva
Here
is

Veda has likewise a similar phrase with

an
is

identical signification.
Brahma."

(Ay am Atma Brahma)

self-luminous
signification
visible

"This

self

the
literal

Individual

Intelligence

the

of

This

and as

it

It

is

said

words

are construed
(c)
its

in

one

of three
first
is is

ways
its

:(a)

literal, (b)
is

indicated

and

suggestive.

The
it

that which

at once

known with

pronounciation,
this

due

to

energy,

strength, or force.
signification,

Now

force

sometimes

fails to

convey a
is

and we have then

cannons

to construe

according to what

called in Rhetoric

of Indication.

There are as many as

not concern us so far as eighty Indications. But all of them do Here we have to construction of the transcendental phrases go. do mainly with two varieties of them, viz., Indicative Indication

shana).
fication
Thou"

(lakshya lakshan bhava), and Inclusive Indication, (upadana lakIndication of abandoning a part of the expressed signi

(bhaga lakshana)

is

cannot be construed

a composite Indication. "That art literally, but by abandoning the

opposing elements

of invisibility

and

visibility

from the cons

ciousness or Intelligence

expressed by the words

That* and
is

Thou
meant

respectively, the remaining non-conflicting Intelligence That Devadatta is this." in the same manner as

60
resides within

PANCHADASI.
the

bodily
to

fabric,

in all its
it

components
of as

units

from the

physical body

Hence
8.

the

two words

Self. egoism spoken This Self indicate the individual

is

intelligence.

The one cause

viz.,

of the

phenomenal world and

is

its

substratum,

the

Universal Intelligence

indicated by

Brahma.

It

is

Self-luminous too, therefore, the two Intelli

gences are identical.

SECTION

VI.

Illustration by similitude with painting.

LIKE a price of painting four conditions are present Supreme Brahma.

in the

23. Now
are
:

in painting, the

four preliminary

conditions

(a)

Preparation of the ground, (b) stretching, and rub

(<:)

bing the canvas,

filling
it

drawing the outline, (J) finishing or

Similarly in the
Internal

with

color.

present, (a) Intelligence,

()

Supreme Self we find Knower, Thread soul,

:

and

Virat.

They

are explained as follows

4.
is

The
first,

the

unassociated Intelligence of the Supreme Brahma and Iswara s Intelligence associated wrth Maya, the

second condition.
Intellect (Boodhi)
like

The subtle astral body [as subject of one and called the Thread soul, for it pervades
all

a thread through
it is

created beings
Intelligence

and as a

collective

aggregate
is

the subjective

of Hiranyagarbha,]

and Intelligence associated with gross bodies called Virat [for it is present in divers form] is the fourth con
the
third
;

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

to
all

from the Turiene column

objects

sentient

and

insentient

mountain,

river, earth, etc.,and living beings, in short,

every thing rests

in

due order on the Intelligence

of the

Supreme Brahma.
6.

As

the different wearing apparel of the several

figures

in the piece of painting are

conceived to be identical

with

its

cloth (canvas),
7.

So

the different Intelligence (Life soul)

is

of individuals

resting
is

on the Universal Intelligence which

alike

substratum, conceivable to be identical with that of Parabrahma,

the

62
Variously do they

PANCHADA^I.
finish

their

sojourn

here after having as*

sumed
8.

bodily form.

As

the

wearing apparel

in

the painting are taken for

the color of the canvas by a dull person, so the ignorant

mis

take an

individual s career
it

in earth for that of

Brahma, and
no wearing
devoid

consider
9.

so.

And

as the painted mountains, etc., require

apparel, so are insentient material objects

of individual intelligence or Life soul.
10.

earth, etc.,

To

consider worldly existence as the

to

of

life

and related
It is

Brahma

is

supreme object an error called (Avidya)

Ignorance.
11.

removed by knowledge.
to
it

For knowledge helps

show

if

Brahma were

at all

connected with the world then

would have been likewise

eternal, but as it is otherwise, the world is merely an inherit ance for the Jiva, who is a reflected shadow of the Supreme Self; to determine this is called knowledge, and it can only be acquired by argument and analysis.

This knowledge destroys ignorance; hence it is always necessary to determine the nature of the world, indivi dual and Brahma. Because then the impermanence of the two
12.
first
is

clearly

established,

and

their

incompatible
is

residue

Brahma, (incompatible, because permanent) eternal and pure.

13.

discovered as

Thus then

to find out the

transitory

condition of

all

created objects, to ascertain that incompatible residue [of des truction] the Supreme Brahma, is knowledge, and it leads to

emancipation.
to

Now

the

word
it

incompatible

does not refer

be want of knowledge, and an knowledge, individual in trance and profound dreamless slumber may as
in that case
will

well expect to be

freed.

14. knowledge of Brahma is firmly established, and the world reduced to impermanence and unreality, that is meant by incompatibility, This is its proper signification,

When

real

PANCHADASt.
otherwise
to forget

6j

the

world

is

not meant, as in that case,

emancipation
15.

in life will

be impossible.
consideration
visible; the
arises

From such
invisible
till

two
is

sorts
to

of

knowledge:

and
it

former

be con
analysis

tinually practised

leads to the latter,

when
are

all

and arguments are

16.

to cease.

[The

invisible/

and

visible

explained.]

Knowledge which
helps a person to say
called visible.
sort
of

establishes
all, is

now Brahma

being
to

be
.

Secondless, Intelligence and Cause of

called

invisible

and when
free

it

"I

am

the eternal, true,

and

Brahma," it is

17.

This second
into
Self,

knowledge
is

is

facilitated

enquiring

hence
of
it,

that

imperatively

by needed
;

because by means

the individual freed

from

all fetters,

abides in Intelligence (Brahma) and soon enjoys

that

felicity

whose
*

sole essence

is

joy.*

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

in

heaven, or any other blissful region

therefore
is

is

not Moksha, for they

are

derived from works,

blissfulness
of

transitory
to

and non-eternal.
belief

The
it is

Brahma

not open
into

a similar objection,

eternal;

we are deluded

an opposite

simply from

that Ignorance by cultivating Ignorance, hence the destruction of

self-knowledge.
helps

the cognition of
yet
it

Though the means prescribed for that Brahma and removes the envelopment
and destruction
of

end
of

Ignorance,
conception

cannot be said that as knowledge brings in

misery
;

of bliss

prior to

it,

there

was

of sorrow, thus perception of felicity nor cessation a beginning has what blissfulness of Brahma has a beginning, and

neither

is

open

to

destruction, therefore, both

bliss

and the cessation

of

misery are non-eternal.

Then again

to

say,

that
is

it is

useless to attempt acquiring a

thing already got,

that

to say, since the felicity of

Brahma

is

naturally present, cultivation of

knowledge

is

no longer necessary.

64
18.

PANCHADASI.
(The nature
into

of

Intelligence

is

to
it

be ascertained
is

before enquiring
its

Self,

with this view

considered in

four aspects.)

They

are

Uniform,* Brahma, Individual

the

and Iswara
of
its

Intelligences.

As

same

ether

for a difference
is

associate receives various appellations, so

one

Intelli

gence severally called. For instance. 19.

that
is

There

is

pitcher-ether

as

follows

to say, ether confined within

it

to

distinguish

and bounded by a pitcher, from the impartite and all-pervading ether

Aqueous-ether or reflection of the sky with water contained in a pitcher.
the

called Afahakas.^
stars

and cloud

in the

2021.

Now

clouds present
represent

in

the

great
is

body

of

simply a transformed condition of water (for vapor is a product of evaporation of water by the sun s rays) hence the reflection of ether in cloud is easy to conceive, and as such it has a separate
designation, and called cloud-ether.
22.

(unappropriated)

ether

vapor,

which

From

quintuplication
is

of elements

is

produced the
its

gross

body which

likewise
;

called

the

foodful sac for

Vital,

dependence upon food and Blissful, are not a

constitute

the three
result of

other

sacs,

Mental,

such combination,

and they
it,

body. Intelligence pervading termed uniform, because it knows no change.

the

Astral

is

But that should not be, because we find it so happen, when a man has forgotten about a piece of gold in his hand, he recovers pos session of it, as if he had not when got it
another.
In the

same way,

destruction of misery already destroyed, can only be recovered by means of knowledge, hence cultivation of knowledge is a proper object for an individual to be in.

and

already, pointed out by acquisition of bliss already possessed

* Kutasta chaitanya
it is

engaged

is

perpetually

and

hence
t

universally the same,

uniform.

Maha means
out.

great; because

it

is

the source
it

pnated by a pitcher,

etc., in short,

and

appropervades everywhere in

of that,

PANCHADASt.
23. for
its

63
on Boodhi*
is

The

reflection

of

uniform Intelligence
is

supporting the

vitai airs,f

called Jiva, and he

sub

ject to pleasure

and pain.
of ascertaining

24.

With a view

the unassociated

and

associated nature of the Intelligences,

dual, they are here regarded
separate,

uniform
but from

and

indivi

ignornance
first,

Jiva
hence

is

incapable of determining the exact nature of the

it

can be said that he shuts such knowledge;

as ether
of the

in the

same way
places the
treatises

water contained in a pitcher dis

the

pitcher-ether.

In

Commentaries
Mutual

of Sariraka

it is

called

(Anayanyadhyas}
to

Illusion.

25.

The
it is

cause of this mutual illusory attribution or trans

the other
is

ferring

one intelligence

(Avidya) Ignorance,
without
a
of

or as

otherwise called

Primordial, Ignorance,

beginning.

That prevents Jiva from perceiving the nature

this Ignorance:}:
(b)

uniform Intelligence.
26.
(a)
(a}

Now

has two powers.

Concealment and

Projection.

Concealment prevents the apprehension of the eternal, self-illuminated, uniform Intelligence, and renders it invisible.
of apprehension receives corrofrom the experience of an ignorant person, who if know it not," asked about the uniform Intelligence says is no such thing as There and cannot apprehend

27.

Concealment or want

boration

"I

"

"I

it,"

uniform
28.

Intelligence."

If

one

is

inclined
light

to

argue in the following strain

As shadow and

cannot rest

together, so Ignorance
is

cannot exist with uniform Intelligence, whose nature

for they are antagonistic to

light,

one another, consequently where

expected to be

ignorance
*

is

wanting, concealment cannot be

Intellect.

Mn

Sinnet

in his

Esoteric

Buddhism

calls

Spiritual Soul.

f Inspiration, expiration,
| Nescience.

etc.

66
the

PANCHADASI.
experience of ignorant persons as
his mistake.
trust to his

present,"

exemplified

above
29.

will
If

remove

one would not

own

experience,

How

Tarkika determine an entity by argument ? It will not can Because argument has no end one person draws help him.
a
;

his inference in

one way, which a man of

intellect refutes

and

determines differently.
30.
to help

Though argument alone cannot

jts

ascertain truth, yet

probable (conformable) arguments you can have recourse to them, in a manner, as will help Boodhi to draw natural inferences in conformity to but abstain from close and ill-matched experience, reasoning
are required,

apprehension,

if

arguments in the elucidation of and is a source of great evil.

31.

truth, for sophistry

misleads

Now

the

form

Intelligence

probable arguments to determine the uni conformable to experience, are being

While describing the power of envelopment of Ignorance the experience of a person in reference to it has He says- I know it not," etc. already been mentioned.
reiterated.
"

Therefore use conformable

tainment of the
against
it.

uniform

arguments as help the ascer Intelligence and in no way bear

If you regard the discoverer of the 32. power of envelop ment or concealment of Ignorance uniform Intelligence as

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

()
It

Projection
likewise

or

superimposition

is

now being
It
is

set
is

may

be

determined by the illustration say as silver is mistaken in

the
force of creation

termed misapprehension. of silver in nacre. That

nacre

to

from

illusion,

so from

or superimposition, the uniform Intel

is

ligence, enveloped in

ignorance

apt to be mistaken
intelligence.

for

the

physical

and

subtle bodies

and individual

This

PANCHADASI.
is

67
superimposition

called the mistaken attribution of

creation,

or projection.
34.
is

When

nacre

is

mistaken for

silver,

though the
lying
is

silver

the entirely false, yet

the

[preceeding portion]
term,

in

front
;

and designated by
similarly

This nacre

not unreal

though
is
is

the

attribution

of individual intelligence to

the

uniform

not

real, yet its practical

resemblance to Self

and Reality
35.

a fact.
as

And

during

the

occurrence of that mistake,

its

and blue color cease to be present in the tri-angular shape so the unassociated felicity, etc., of uniform Intelligence
nacre,

are removed,
36. of nacre

when it Thus then

is

is

mistaken for individual intelligence.

its

as in

illusion, the

mistaken perception
of
false

called silver,

so the

superimposition
is

uniform Intelligence perception on

37.

Jiva.

illusion of silver occurs only again, as in nacre, when its preceeding part is visible, so the attribution of Jiva to uniform intelligence only follows on the parts represented

Then

by

Self
38.

and

Reality.

Though
one thing

as a matter of fact, a mistake

is

the substitu

tion of
of the

for another, yet without a close

is

resemblance
in the case of
in its fore
;

two, no mistake

apt to occur

now

nacre there

is ordinary and particular distinction resemblance* with silver, hence the mistake close a part, and

Two

very extreme views prevail

in

regard

to this subject

Some hold that between a amongst Hindu metaphysicians. their does not exist any difference in the and subject predicate
Bhadri supports the view of difference along with nonmaintain the existence of a difference, while our author seeks to each rests his opinion are which on The difference. arguments our readers to comprehend both the enable to here being given

meaning.

views.
It is said,

there

is

difference along with

its

resemblance between
is

a material cause and

quality

product,

just

as there

between a
;

and

its

receptacle, or

between

caste

and person

between

68
similarly

PANCHADASl.
between the
literal

signification or predicate of the-

words

self

uniform Intelligence
its

and

jiva

there

is

both

an instrumental cause and

exist such

resulting action,
difference

there does not

a relation both

of

and resemblance, but

extreme difference only. For example, the instrumental cause of a potter with his wheel and turning rod is jar, extremely different from that jar, which is a product of his manipulation, but between its material cause a lump of there exists both clay
a
difference and resemblance, and if they were extremely different from each other, then the cause clay would alike have the property of producing oil, another substance extremely different from it
;

but since

it

is

otherwise,

we may with equal propriety conclude no

Similarly if the material cause of a jar bear the strongest affinity, resemblance or similarity with no jar would result. Hence there is distinction it, along with resemblance between them. Now for this difference, the

clay shall produce a jar.

to

were

objections

extreme difference and of agreement or the faults of difference, do not apply to this view. Thus then it is an established fact. It
of

likewise derives proofs from our

own

perception, because externally

reflection,

we

find

a jar different from clay, but on

is

we know

that

every part of the jar

identical.

composed

of clay,

hence the two are

Bhadri thus refutes

of a

his rivals

who consider

the predicate
:

and

bear only difference. He subject If the says predicate of the word jar be extremely different from a jar then as it fails to convey the import of a cloth which is extremely different from it, likewise it should fail to which signify a

word,

pitcher

is

also extremely

different

from
to

it,

moreover

predicate of the

word
and

jar

be different
is

you regard the from it and admit its

if

signification a jar
it

or a pitcher which
size)

extremely different from

imply such another substance as does not bear any resemblance to it

the same consideration is applicable to that other doctrine which does not admit the presence of a force, energy or desire in a term, hence it is faulty too. Because the predicate of a
jar,

(both in shape

then

it

may

with equal propriety

pitcher,

and a
from

cloth,

which

is

not so

jar/ then

inasmuch

both of them are equally different as the word jar has in it the force of

PANCHADASI.
distinction

69

and resemblance,

for

which the illusory attribution

Therefore the words

of the former takes place in the latter.

conveying the signification

of a pitcher,

and not

of

another subs

tance, consequently beyond a pitcher the word jar cannot mean any other thing. Hence the strength of a word to convey its

proper signification can only render that sense perceptible, and not a different sense. Thus then there is no defect in [admitting
the strength of a word] regarding a predicate and subject as always different from one another. It cannot be alleged that along with that difference there is a close resemblance, (tadatmya

$ambandha).

Because

difference

and

resemblance
;

or

non-

difference are naturally opposed to each other

similarly between

a proximate cause and

difference

its

product there

is

said

to

be

only

and not
According

difference
to

blance).

along with non -difference (resem the view of a Nyayika or supporter of

consideration of difference only
his

the strength theory

is

[of words],

opponents attribute faults wherever only difference is maintained. For say they, if there be extreme difference between a cause and its resulting action, then as a
all faulty,

not at

though

is extremely different from it, which also is extremely different, and if no oil can be produced from clay, similarly a jar should not be its product. But this fault does not apply to the view held by a

lump
it

of

clay produces a jar which

oil

may

as well produduce

Nyayika,
efficient

for he looks
in the

upon (pragbhava)
all

prior

condition

as the
say,

cause

production of

things.

That

is

to

as

for a jar to be

produced a
cause,

potter, revolving wheel,

and

stick

are
is

the
its

instrumental
cause.
In the

similarly
in
is

the

prior condition of a jar

same way,
its

reference to the production

of all

objects, their prior condition

of a jar resides in

a cause.

Now

this prior

condition

material cause (clay) and not elsewhere,

and
any

that of

oil,

in

the seed

thing

else, so

on we

bearing it, (seesamum) find each and every object

and not

in

in that prior condition in its

residing (potentially) respective material cause, and not in

any thing
oil

else, hence clay produces a jar, etc., and not oil, simlarly seeds produce oil and not a jar and so on. Thus then as prior condition is a cause of production, hence to regard an extreme difference between a cause and its product implies neither

O
and

PANCHADASI.

self

(expressive

of

Jiva) do not

literally

bear the

same meaning.
39.

The

difference of the two

words

Self and
of

is

now

being explained.
cular indication of

The common acceptance

self and parti

is

being illustrated by reference to ordi

nary usage.
in

In ordinary practice
of expressions

we

find

Self

(say am)

used

variety always attached to Devadatta (him) self goes, you (your) self see, am incapable. But cannot be similarly used.

a
I

word, as

(my)

self

40.

Moreover as an expressive antecedent

almost everywhere
as
"

is

ordinarily
cloth"

attached

this

"

silver,"

this

contradiction not

any other defect from

the

standpoint

of

Nyayika. For instance, moist earth can only produce a jar, because it has that strength only, and as it has not the strength of producing
is the strength of a material cause regard producing and its product as extremely different from each other is not open

The same holds

true with that other view

of strength.

oil,

no

oil

follows, similarly in

an oil-seed there

oil

and not a

jar.

Hence

to

any objection. But to say that there is difference and resemblance, is That is to say, if as Bhadri says that between a objectionable.

to

and its product there is difference along with nonin connection with the objections pointed out then differece, difference and non-difference will both apply to his view.
material cause

gambler and thief are two distinct persons, yet when a person is both a thief and gambler both the defects properly belong to him,

and agreement between difference in admitting a property and subject, the usual objections against difference and But that does not affect the its reverse must equally apply.
similarly

strength

theory inasmuch as difference only is admitted. For a substance has the strength to hold qualities in it. Consequently

For the objection pointed out against difference do not apply. instance if the form, capacity and its other qualities are different from a jar, so is a cloth different from a jar and it may as well be
expected to be present
in

a jar.

PANCHADASI,
Similarly the

?1
it

word

self

is

always applicable by attaching

to

another word.
41.
If,
is

therefore,

(ahavi) expressive of Individual Intel*

to

ligence
(sayarn)

thus

shewn

be different

in its signification
is

from

Self,

then uniform Intelligence

to be called Self.

42.

And
self

because

according to my view he is the Supreme Self ;* (say am) excludes the idea of another from us
[such
exclusion
that
is

signification,

determines the reality of one

object.

Supreme
43.

Self]

and
the

my

Now
as
to

words
first

Self

and

Atma
idea

are

synonymous,
it

therefore

the

excludes the
similar

of another, so

is

natural

attribute

exclusion

with

regard to the

second.
44.
their

As then

the two words last

referred

are

identical

in

signification,

the
his

use of

self in conditions of trance or

as,
"I

fainting establish
unconscious,"

existence likewise,

myself was

here Self establishes his presence even in that

state.

45.

Though
Jhe
is

for
in

its

pervasion, uniform Intelligence must

insentient objects, as a pot, a pitcher,

be alike present
etc.,

all

yet

distinction of sentiency

and insentiency

is

not due

to

it,

but

the
it.

work
In

of intelligence reflected in Jboodhi

and

dependent on
Intelligence are
insentient.

other

words objects with

while
those

individual
it

called

sentient,

without

are

46.

And
so

as
is

individual

Intelligence

is

mistaken with the

uniform,

insentiency in

the

case of inanimate objects

contrived to be present in uniform Intelligence.

As

in

the instances quoted:

"

Devadatta

himself,"

"I

every where when self is added with a personal pronoun 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
myself,"

Self excludes the idea of other

similar selves,

my
Self.

point

is

gained,

and

lean look upon bim as the one

Supreme

72
47.
If

PANCHADASt.
pervasion
constitute

Supreme
case

Self,
all

since

he

follows everywere
jects

in all objects, in that

such other ob

Supreme Self, and this are equally present everywhere, and used in that connection with all objects, which may be said to depend on

asfollow evenvhere jmay equally be called

them, therefore they ought with equal propriety be regarded identically equal to him.
48.

[The reply
Self,

is]

though the words

that

and

this

like
all

Supreme
objects
Self,

are

plainly perceived to

be attached to

including even the Atma, they are not the Supreme

like

but

other words

signifying correct or proper they

of extreme

are merely attached everywhere, even in conditions

contrarietv.
49.

The

signification of that

and

this

self

and another,

thou and
50.

T
is

are antagonistic or

opposed
uniform

to

each other.

Of them,

the signification of
of the

another

expressive

Self opposed to that of intelligence and the

signification of

thou opposed to that of

can be admitted

as Jiva.
51.

As

the distinction between nacre and silver

of distinction

is

plainly

perceived, so even after the perception

individual Intelligence indicated by

between

and uniform Intelligence

attribute

indicated by Self persons fascinated with the world,

the uureal Jiva to the true uniform Intelligence, from illusion. or of resemblance But this attribution
52.

illusory
is

identity (tadatmadhyas)

when
Jiva
of

that
is

is

removed,

a product of ignorance, consequently of the reality of the false

perception

also destroyed.

Kowledge of self destroys ignorance with its force envelopment, and its resulting action, false perception or
53.
;

mistake
jection

but the force of superimposition

[i.e.,

evolution, or pro

of ignorance

misapprehension]

and

its

result

ing

action

of mistaken attribution (yikshepadhyas) require for

their destruction the exhaustion or

consumation of fructescent
the

works.

That

is

to

say,

without

exhaustion of actions

PANCHADASl.

?J

commenced
be no removal of
54.

to

bear

fruit,

by enjoying them, there Can

Self.

after the destruction of a speaking, action or result its productive material or cause, proximate to a Tarkika, so a certain for continues time, according yet

Ordinarily

that to admic the continuance

of illusory

attribution,

created

by superimposition,
for

or

misapprehension, even
its

after the
is

des

truction of (Avidya) Ignorance,

material cause,

possible

depending, as it does, upon desire of enjoying fructescent works. If it be urged, according to the view- of a Tarkika, 55.
a
certain

time,

the cause is destroyed its product rests for a little time but to admit such duration to a lengthened period, accord only, If thread, out the to Vedantin, is illogical, the answer is ing
after
:

produced, be destroyed, to say that the for a short time, be correct, accord destruction Cloth escapes then when the cause of error which ranges ing to a Tarkika,
of

which a cloth

is

for

an indefinite length of time

rest

is

destroyed, for
is

its

product

to

for

a lengthened

period

not unnatural, because to

its

allow adequate time to a thing according to tion is clearly maintainable.

56.

space of dura

The above

illustration

is

not cited by the Vedantin

with the object of establishing a lengthened stay, after that of the Tarkika s momentary duration, but to shew that if he will

only cite proofs which are not admissible, but imaginary, then, are we to abstain from the testimony of Sruti which

why

? appeals to experience and involves no contradiction the with Hence there needs be no more arguing

57.

dis

honest Tarkika, but

it

is

to reason, for in the aforesaid

proper that we should have recourse way the Sruti has determined
indicated

the

mistake of the uniform Intelligence

by

self
to

with individual Intelligence indicated by I

and imagined

be one.
58.

And though
IO

that identity
is

is

only being conceived in

error, yet simple

argument

entirely

powerless to clear this

74

PANCHADASf.

mistake of a Tarkika and others,

without a due
subject.
59.

who pretend

to be wiser

consideration

of the

purport of Sruti on the

Some
an

of the

opposing

sects,

unable to study the Srnti

regularly in a
Self
in

consecutive manner, misapprehend the Supreme

variety of ways, and, incapable of rightly
cite
at

infinite

interpreting

the

Sruti,

random such

texts

which they

fancy support them, without considering their applicability.

60.

The

dullest

amongst the Lokayats* says from the

* Lokavata or Lokayatikas otherwise called Sunyavadins and Charvakas were a set of heretics. They condemned all ceremonial
including even the Sradlia or rites performed in connection with death on the occasion of parents by a son, without which no Hindu can be said to be purified from the impurity of death. It
rites,

would appear, they were materialists and the present existence as the best, they were

atheists

looking upon

of opinion that wealth

and

should pursue, and there

are the highest ends which a man no other existence beyond this. Their to Colebrooke (i) the identity of principal tenets were according self with the body, (2) rejection of ether as an element,
gratification
of desire
is

physical

admission of perception alone as a means of proof. They were called Sunyavadins because they expounded the doctrine of in short, from nothing has been nothing* preceeding every thing from their teacher Charvakas and the universe; produced
(3)
;

Charvaka Muni. A Charvaka

elements
fire,

calls

the
air,

water,

body, derived from the four and earth his self, and argues thus
physical
:

The
"

subject of the perception of

"

Egoism

is self.

"

am

man,"

am

fat,"

am

"

lean,"

am

Brahman," etc.

Here the
is

physical

body
etc.

is

and perceived as the subject of Egoism,

the body
In this
is

ac

and of cordingly taken for a man, or his qualities of corpulence

Brahman,

Hence

self

or

what

is

the subject of

way as a wife, son and the rest supreme are conducive to the well-being of the body, and it is the seat of the highest affection, consequently the subject of the indications
affection
is self.

of that

extreme love

the

body,

is

self,

and

the highest

aim

of

PANCHADASI.
uniform Intelligence
gate of
to the physical

75

body, the collective aggre

all these, is his Self.

humanity consists

in

feeding that with good things and clothing

it

Now with good dress, jewels, etc., and death is emancipation. this requirs no other proof than what actually follows in every look for instance at the appearance individual and is plainly seen
;

of a prince with all gold

and jewels
all

over,

an appearance expressing

supreme indications of affection on its feed and dress, providing

it

for that

body, the care bestowed comforts for it, and contrast

with the care-worn .and pinched countence of a raggamuffin,

yet

even here, you

of the

will find

him struggling

all

day long,

for the

maintenance

body which regards with affection and care.

All these are proofs enough and as they are everywhere visible, there can be no contention against their cogencey.

But

this

doctrine of Chavuakas

is

clearly untenable.

For

if

the subject of perception of

that case, the organs of as they are also perceived in the same way, as in the expressions I see," Thus then the organs are also I hear," I speak." perceived as the subject of Egoism, then again in regard to an
;
"
"

Egoism (T) would constitute self, in sense and action would be so inasmuch

"

individual

affection

for

his

body,

it

cannot be a subject of

Egoism, consequently it is a misapplication, therefore, the physical body is not self. Moreover, wealth and riches, wife and son, as
they shew good deal of affection for that body, evince a similar feeling for the organs too, consequently in the absence of the
highest

amount

of affection,

the gross
it

body
self.
it is

is

not a subject of

supreme
is

affection, and, therefore,

in

is

not

Further,

as the

if a body wanting Charvaka were to say just as a mixture of quicklime with catechu and betel leaf produces the well-known red color, so the body for

sentiency or intelligence,

not

self,

and

its

being a mixture of the four elements, derives its power of knowledge. But this is clearly impossible, for if a blending of the elements were to produce sentiency, knowledge or intelligence,
well expect a jar which

we may as the same

that
it

four
;

is derived from a blending of elements to possess sentiency or knowledge, but

has not

besides, in conditions of profound

sleep,

fainting

76
61.

PANCHADASI.

And
I

to support
"

it,

cite

the

5"r//text

which explain?
Self,
etc.,"

the foodful sac.

This foodful sac

Self."

is

the

Supreme

and

am

the

Supreme

and death, the body

tiency
If
is its

is

normal condition and hence

as insentient as a jar consequently insenit is not self.

identical with self

the physical

body were

we would never
our manhood,
;

have fixed our

with that of

belief in the identity of the

body

of

our youth, though they are different from each other and when a person who had seen us in our boyhood come to sec
after

an absence

of

several years,

when we have attained man

hood, he for the sake of recognition recalls to our

memory a few
I."

leading incidents of the past, and we exclaim, "Indeed that am As this is a common incident, therefore, the body is not self.
Further, since the body
is

subject to birth

and death,

prior

to

its

being born or subsequent to death, it is non-existent, consequent cannot be same with it. Because that wifl ly self who is eternal

imply the acknowledgment

of

two defects

of destruction of actions
;

done, and the fruition of actions not done, after death both of them are inapplicable. That is to say, if the actions performed
in
life,

were to produce no

result, in the

absence

of self

who

is

no

agent and instrument, a person would then cease to practise works enjoined in the Vedas, and we see the contrary to be fact.

Then

that of prime,

again, for the existing difference of self of boyhood with when a person has read the Vedas in his youth and

boyhood should enjoy no fruits subsequent to that period either in prime or old age similarly all works done in the present life no him should yield results, thus the admission of destruction of and their unproductiveness is injurious, and done works already
;

in

a previous birth from an absence of a doer or agent no actions could be done, so that in the present life whatever a person has to
enjoy or suffer should be equally the case with all, and there shall be no cause of the prevailing difference as to happiness or woe in
its

various shades, as

we

actually find

to

be the case,

one

is

so that, liappy, a second miserable, a third beset with difficulties, fruition of actions not done, it is impossible to acknowledge the

and along with

it,

the assumption of the

body being

self.

PAN CHAD ASt.

62
63.

77

Another Lokayala says since with the exit of the (Jiva-Atma) or Life-soul the body dies, and since Egoism (T) is plainly discernible in the organs, sensory and active

and by them words and actions are produced, they, (the assertion organs) represent Self. Thus doing away with the
last

mentioned

of the

body being
is

Self.

nothing inconsistent; though in 64. words and the rest of actions Intelligence is not clearly discer

To

admit

this

nible,

yet

we cannot take them

it

for insentient objects,

conse

quently (to a certain extent)

is

allowable.

[That
of self,
justly

is

to

say, Intelligence

the

organs as they
as
self.

being the indication or sign shew signs of intelligence can

be
it

regarded
is

This

is

what another Charvaka

without which
the

says, but

fallacious,
last
;

because
the

self is that

body cannot

ergans of sense and deaf yet living, he blind or be a we find action, person may feet are deprived of action, and his hands be paralysed, may
in

case of the

and progression, he may be dumb,

self is

something But

distinct

yet living, consequently from the sensory and active organs.

"

They

cite in support, the

etc.
it

expression
to

"

hear,"

"

see,"

am

blind,"

is

be remembered the

first

personal

pronoun used
the
said
several
"

in

connection with that hearing,

sight, etc.,

establishes the possession of the necessary organs with

which
it

functions
etc,
it

are

carried on, consequently

"

when
or
"

is

hear/

means

have ears to

hear,"

see

Now
humanity

according

to

Charvakas the chief or

it is

ulterior

aim

of

consists in eating, dressing, etc., but

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 is the supreme purport of humanity, misery, necessarily that desire destruction of misery that of and the highest felicity and extreme
But enjoyment cannot called emancipation in the Sidhanta. 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
is
;

the light of emancipation.

;S
with

PANCHADASI.

my

eyes,"

and not

"I

am

the

"

eye,"

am

the

ear."

Thus

then the perception of (subject of Egoism) in con nection with the organs of sense is quite distinct from them

then again,

if

their identity
"

be sought
sight
is

to

be proved by
"

similar

other expressions as
is actute,"

My

indifferent,"

My

hearing

by shewing an attachment of
simply
a

sight,

etc.,

with
is

own

self,

it

is

misapplication, for the cogniser

differ

ent from cognition, and self

from

sight, hearing,

etc.

being the cogniser is different Moreover, in mental abstraction, or

sees
not, neither

absence of mind, a person

does he hear,

and hearing are perfect, therefore, we may lay down the insentiency of sensory organs, and what is insentient cannot be similar to self. In connection with it, in
though
his sight

a dead

body the organs

of sense

and action are

all

present,

yet they are insentient.

Further,

it

may be enquired whether one organ

is

is self,

or

whether
different

their collective totality

so,

or

they

are
if

so
it

many
be said

selves.

The

first is

quite untenable, for

that a single

organ
is

is self,
;

a person should die

yet the fact
is

or be insenti
if

ent

when

that

wanting

otherwise, similarly
in

the collective aggregate of organs be

regarded
all

that light,

then

in the destruction of

one single organ,

their

the rest should

life

equally be destroyed
telligence
;

and
if

should be neither

nor

in

moreover,
like

selves

then

each of them were so many different ten elephants tied to one tree breaking it
origin

asunder, the body will be similarly affected by desires ating with each of these selves.]
65.

worshipper of Hiranyagarlha says as

rest

life

continues

with respiration, though the eyes and the

of

the

organs

may be
66.

destroyed,*

And

as

after

all

the

organs,

etc.,

are engrossed in
as
its

sleep, respiration (vital airs) alone continue,

and

supe-

Hiranyagarbha

is

collective

aggregate

of

Prana.

PANCHADASI,over the
it is

79
in several

fiority

rest,

has been mentioned distinctly

places,

therefore his Self.

is

[But Prana

not

self.

Because
there
is

like the

absence of motion

in the external air,

when

death does not follow, we find

no respiratien going on, plants do not respire* like our

selves yet they continue to grow,

in

and preserve

their

vitality

regard to animated beings

it

cannot be said that respiration

instances
;

goes on during or
is

after death, yet there are

vitality
if

whew

it

suspended, and
is

is
it

seen to continue

moreover, in
self,
it

sleep Prajia

awake, yet
the

were intelligence or

should show

usual

civilities to a

new comer

related to a

person when he arrives at his house while sleeping, that it does not, nor does it prevent a thief when he robs him in unconscious. sleep; hence it is not self, but insentient and

contended by the supporters of Prana, that with its death follows, therefore it is self. But this does not hold
It is

exit,

true.

Because with the departure [cessation of the secretion] of and we gastric juice, a man loses his appetite, wastes and dies,

may

as well call
in

it

self.

mentioned

the

Veda

Moreover, the superiority of Prana is only with a view of producing an

in

inclination to one
said
self,

engaged
as

devotional

exercises.

If

it

be

there

are

Sruti texts which clearly denote Prana to be

similar texts are also

but

inasmuch

found

in

connec

tion with the mental sac consequently one is contradicted by the other, hence it is not meant so; but it serves to establish

the non-difference of the abiding intelligence seated

in

them

with Brahma.]
67.
its

Mind which
to

is

more
self,
"

internal than

supporters

be

after

the

Prana is said by manner of Narad s

Pancharatra.

They

say,

Persons given to the exercise of

We

know

too

w ell

that trees

and plants have

inspiration

and

expiration.

So
devotion
regard

mind

in

that light

;"

and because, Prana

so.*

is

not an agent or instrument, but mind

68.
self

is

The Sruti
pointed
is

texts
to

corroborating the view of mind as

are

out

support them
in

"

Mind

is

either a

*
sleep,

Mind

not
of

self.

Because
is

conditions

of trance

and

an absence

Mind

plainly discernible.

Now,

the AtnlA

can never leave a body without causing death to it, but in the absent conditions, when a person recovers consciousness, the

Mind
cite

is

again restored to

its

original
is

condition.

said to be insentient naturally, and

the expression

not

self.

In proof,

Hence Mind is we may

is
"

when from some cause or

other, a person

under mental abstraction, on recovering from it, he says, I was in and did hence not hear Mind, wandering my you." Though all the time, he was apparently listening to what was being said
to him.

Thus

then, as

Mind
it is

is

apt

to

be disturbed, sometimes
self,

fixed, at others, unsettled,

is

something different from

who

always fixed. Mind is illumined by the reflection of intelligence from self, not that self imparts something of his own consciousness, of his own will, for that he has none, as he is passive, and actionbut like a needle attracted by a magnet when placed in Mind and Self from their close proximity apposition, the two to one another, are similarly influenced. Hence it is an agent
less
;

and instrument.
Self
is

Here again there

is

difference, for as

just

said,

actionless, and, therefore, not

an agent ^doer) and instru

is

ment, whereas
emancipation.

Mind
But
it

is

so,

and

the cause of

bondage and
reply
is,

may

be asked

how

The

in

proportion as you beget a desire for material prosperity, the more are you enticed to search after it, and that subjects you to re-birth
;

while on the other hand, after having ascertained the unreality of the objective world, when with due deliberation, you cease to have
for it, and increase your spirituality by the means knowledge, your knowledge destroys the accumulated and current works leaving alone the fructescent for your consum mation in life, so that when you part with the body, you enter into

any concern

of

that blissful state

whose

sole

essence

is

joy,

and which no eyes

have seen, nor ears heard, and Mind can form no adequate
conception
of.

PANCHADAS1.
Cause of a person
"

Si
his
release.
it,
*

bondage

or

that

of

Situated internal to the vital sheath,

mind."

self, distinct

from

is

full of

Therefore Mind

is self.

69.

Some Buddhists

affirm Intellect situated

more

inter

They say, intellect which is tran nally than the mind is self. is in duration sient regarded by its supporters to be self, and
establish
its

internal

position

in

this
is

manner

because the

cause of cognition by the mind

evident.
70.
If

due

to intellect,

and

that

is

knowledge

or

cognition, and the predicate of the

word

namely internal organ, were one, how can there be said to exist between them a relative condition of
mind,
cause and effect
?

Hence

their difference

is

being described.

The

internal

organ has two

[I

sorts

of functions

Egoism and

*This;

Egoism and This/ Mind.

71.

of them,

am

I] is

called cognition (JBoodhi),

Since without

the

internal

perception
"

of
is,"

Egoism
therefore,

there

can be no such knowledge as

cognition
is

This

Intellect or

called the internal

and cause, while

Mind
is

is

the external and effect or action.

72.

Since that (Intellect) perception of Egoism

to
rise

[I

am

I]

apt

and disappear every moment,

;*

it is

called tran

sitory,

and self-illuminated

Yogachara says

Intellect

or spiritual soul

is

his self

All objects whether external or internal are

ledge.

moulded

after

know
it

Now

this

knowledge resembles a

flash of lightning,

But appears and disappears in a moment, hence it is transient. as it discovers itself and other objects, it is called self-illumined. It has been compared to the light of a lamp and a river current,

where wave
first

after
is

object

wave keeps up the continuity knowledge of a and so displaced by a second, and that by a third,
;

on

hence the current of

is I

intellect or

knowledge
first

is
;

of

two

sorts, of

which, one

local,
is

and the other continuous

of the
is

the perception of

Egoism

am
I

an instance
This

variety

and

is

only

another form of Boodhi.

A

a jar and similar other percep-

82
73.

PANCHADASr.

And

the

life

soul

in the

Veda

an agent subject to

birth and death.

tions
etc.,

connected with
are
all

this

this

body,
;

this river,

this house,

instances of

objects.

The

they relate to external second or continuous flow follows the first or local.
the second

Hence
its

the local flow of Boodhl produces the continuous

which

is

is

action. Therefore no other than Mind, therefore emancipation consists in dwell and to be one ing upon or concentrating the mind on Boodhi,
is self.
it,

that one

Now

the continuous flow

with

thereby fixing the transient flow of the

objectionable.

intellect.

But
in

this

view

is

For,

the

action

of

knowledge

the

perception of form, taste, smell, etc., like the

sensory organs, eyes

and the
not
self
;

rest,

being the means for ascertaining action, Intellect is but what knows it, which ascertains or cognises all
certainty,
is

objects to a

self,

and as he
is

is

naturally luminous,

he

is

always self-illuminated.

That

to say, like the

sun who

is

which are, therefore, said to be discovered or illuminated by him, we have a similar Self conditional difference between Self and Intellect (Boodhi)
the discoverer or illuminator of
all objects,
;

is

illumination

and

Intellect illuminated

by

Self.

As

the light of

a lamp, covers or takes possession of a jar or another object and discovers it, the two are mixed, though naturally they are distinct
;

similarly

Sett

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

who and

is

consciousness

is

blended with Intellect so as

cook, similarly the internal organ which

quality
its

is

a product of the good

of the non-quintuplicated elements, ether

is

and the

rest, for

certitude
is

called

Intellect,

and
;

for

its

action of doubt

and

resolution

designated (Mand)

Mind

consequently the division

for

of that internal

organ

into Intellect

and Mind
of

their

separate
is

functions
feasible.

of internal

and external objects

T and

this

not

ments adduced by
scrutiny.

In reference to the transient nature of knowledge the argu stand a searching its supporters do not
For,
if

Self be liable to

destructioR

every moment,

iir

PANCHADASI.

83
this transient

74.
is

A Madhyamika
it

Buddhist says

cognition
;

not Self, for

is

a Hash very short-lived, like

of lightning

there can be no acquisi the absence of that Self in a prior period, or a person advancing money to another with a tion of wealth
;

a year hence, must naturally forget every promise of re-payment to demand or receive payment from cease will and it thing about his dinner table a Then person on rising from his debtor. again, next moment that he has been will never express satisfaction the a dead man may turn into a beast, a well satiated, as he does
;

can of milk

may

likewise be turned into poison a

moment

after

wards
Self

it

is

produced after the

cannot be aserted with any plausibility, first one is destroyed retaining

the subsequent
Self
is

that a second
all his

conceptions, consequently his predecessor, retaining the knowledge previously acquired by But since to mistake. due be to said is and this prior knowledge a in subsequent the transient Self is subject to destruction of an observer and site, there absence in the necessarily moment, in a rope, a can be no mistake [as in the instance of a snake
spectator

capable

of

and rope are needed

to create that illusion.]

its

Moreover,

conception cannot be ac as knowledge is non-particular, to be a fact, then it knowledged. Even admitting conception or vehicle, asylum and if it be said, must have a receptacle,
;

knowledge
If Self

is

the asylum, that will

do away with the non-parti

will

cularity of knowledge.

were short-lived, a person

have not the

slightest
life

but will lead a inclination for doing meritorious deeds,

;

of

changing every run headlong into sin pleasure and to a third, moment, the first one gives place to a second, and that be will Self by a re-placed sin of so) so that the doer (they regard bad no be will there and consequences next the moment, new self
for his self is

for

of desire of happiness. him, and there will be a total absence find a person say, we My to on experience, Further, appealing here also intellect is sharp another is dull "My
"

intellect

;"

the

same

difference

is

says, established between self

it is

;"

and

intellect

for

the intelligence of self self-illuminated while Intellect

knows no fluctuation,
is

permanent, and
self,

illuminated by

consequently

not dependent on him, therefore

self.

84
but

PANCHADASr.
Nothing
is

self,

as without

it

not another thing ca-n

be

perceived.
75.

And

cite

evolution of

the

in support the Sruti text. "Before the world there was present nothing;" and
i.

knowledge, and its subject, created on nothing.*

76.

e.,

phenomena, are only

illusions

But

this assertion is inadmissible.

For the asserters

of nothing

maintain the unreality of the world which they to be a simple illusion ; but illusion must abide on some say

thing real,

and

in

the absence of that site

in

Nothing

for

an illusion to

consequently nothing cannot be admit ted to be the source ; moreover, nothing also stands in need of Intelligence as a witness, otherwise it cannot possibly have any power or force. [To cite an apt illustration so
arise,

frequently

made

use of in Vedantic writings,

in a rope.

let

us

take

the

instance
*
self

of

snake

Here the
Nothing
nothing,

site of

the snake

A Madhyamika
distinct

Buddhist

calls

his self,

because

and things
In

from

self,

are like

nothing,
it is

consequently
the principal

for the resemblance of all objects with

entity.

profound slumber, a person loses all consciousness of external objects and he experiences nothing for, on rising from knew nothing then." Moreover, to a wise I sleep he says
;
"

person,

the
self

remnant

of ignorance

in

the form

of the Blissful sheath, is

a semblance of
his nothing
is

whether

But it may be asked of himnothing. with or without witness ? Or whether it is

the

self-illuminated?
different

witness is first, something from nothing and no other than self the second consi without a witness will be a contradiction, and the third deration
;

If

then that

view of self-manifestability only establishes

name and remove

text cited

nothing

altogether.

Brahma by another Then again the Sruti

"

by him from the Chhdndogya Upanishad that Nothing was present before the world was ushered into existence" does
not apply. It does not help his position. It has been purposely introduced to do away with the assertion of prior condition

acknowledged by a Naiyayika, and Vaishcsika Buddhist, as an

efficient

cause for the world.

PANCHADASt.
fs

85
he sees a snake, that
;

rope,

and when a person imagines,

illusion requires the presence of the

rope

without

seeing

it

there can be

no mistake

of snake.

We

have, therefore, a real

rope existing on the ground, on which is projected the form and of a snake through the enveloping force of ignorance
;

that snake
for
if it

is

no

actual creation, but simply a superimposition,

so, a light helping us to
is,
if

were
front
is

know what

the

thing

lying

in
it

dispels

it

this will

Hence

said,

nothing

is

the real

be clearly impossible. entity and phenomena

in

are illusions created on nothing, like the snake

rope,

that

nothing must have something resting on the background ; for there can be no illusion on nothing, as there can be no snake
without a rope,
etc.
itself,
is

Then

again,

who
is

discovers nothing
for

It

cannot discover

intelligence

needed

that

purpose,

hence the
an

real entity

intelligence,

and the objective world,

illusion

on

intelligence.]
if

Therefore,

what

is

different

trinsically
self.

be acknowledged as Intelligence from the cognitional sheath and most in the Blissful sheath is situtated, and existent too
Self were to
is

This

the instruction given in the

Vedas.

Thus having shewn the contention about the nature 78. of Self, his size is now being declared to be equally disputed by the several schools of thought. Some of them say self is atomic in size, some large, and others intermediate, resting
their individual assertions

on Sruti

texts

and reason.

79.

set of dissenters
self to

known by
size to

the

name

of

Madhya-

mikas regard

be equal in

an atom, because he

pervades in the

finest capillaries

which are no bigger than a

hair divided into a thousand parts.*

* But

this

statement of the atomic size of

self is

untenable

be confined within a small space in one will feel no particular part of the body, consequently a person is a knower, Self of illness. case in the pain all over his body
for in that case,

he

will

he alone has consciousness, so that to

well as in the

head at one time,

feel pain in the feet as does clearly away with his atomic

PANCHADASI.
80.

Because
"

in the Sruli.
subtlest."

Self

innumerable passages to that effect occur is finer than an atom and subtler than the

8r.

Here

is

another
forepart

illustration

from the
hair

Sruli to the
into

purpose.

"The

of a

single

when divided

size.

But then
is is

its

partisans allege, as the sweet scent of a flower

or or

musk musk

diffused at a distance from the spot

;

where such flower

diffused all

kept similarly in spite of his atomic size, self is over the body, hence either pain or pleasure can be
the head
:

equally

felt in

and

feet

at one
is

time,

distant from each other

but this
fill

a mistake.

though they are Because oil seeds

in

placed

in

a jar

will

not

it

with

oil,

and

it is

the nature of a
;

quality to remain confined within

quality it is hence, external to Self, there cannot be any quality of conscious Then again, it cannot be maintained, like a sandal paste ness.

the body, whose

applied to the
all

feet

over the body, the consciousness of Self confined

of the

producing a pleasurable feeling of coolness in one parti

body diffuses itself all over and pervades it in the case of sandal, the watery particles Because everywhere. of the paste are absorbed into the body thus refringerating the
cular region

blood and producing the sensation of coolness, so that there is no refringerating quality present in sandal, it is only the water with which it is mixed, that has it, necessarily therefore the illus
tration
is

not an apt one

but extreme.

Then
interior

again, they say,

of

like the light of

a lamp illuminating the

a room, con

sciousness of self illumines by diffusing or

the body, though he

in

may

pervading all parts of be confined within the narrowest limit

this is open to objection. For self and have a form like the lamp, both

in

one particular part. that case will be

which
will

Even
visible

of

to destruction,
size.

reduce him to the condition of an unreality, subject which he is not. Thus then, self is not atomic in

The

only been

Sruti texts cited by the partisans of this theory, have misapplied, inasmuch as they were meant to impress
with an
difficult

dull persons

As atoms
perception.

are

idea of difficulty as to of comprehension, so

the nature of
is

self.

self

difficult

of

PANCHADASI.
hundred
parts,

87
is

one fractional hundredth only

so very subtle
is self.

an

individual

capable of
82.
diate
of the
"

knowing"

Another
in
size,

sect called

Digambars

say,
is

self

is

interme

because consciousness
to foot.
tips of

present in every part

for the Sruti text
:

body, from head

self

And
he
is

This
83.

occupies even the

nails."

Though medium
a

in size, yet

capable of pervad
physical

ing in the capillaries; just as in the

instance of the

body when
of a
coat,

person has passed his two hands in the sleeves he is said to cover his body with it, so is the
attributed to
self.

pervasion
84.

in capillaries
it

But

may be
is

objected,

if

Self

were medium
is

in

size

he could

not enter the body of an ant which

a big animal, from the
it

small, and an

elephant which

force of fructescent

works

therefore,

is

said, the entry of Self in the

is

body

of a

bigger or smaller animal

of self entering that
lishing his
85.

due

to a smaller or greater particle to

its

body according
size.

size,

thus

estab

medium

But the attribution of form

in the

manner

aforesaid

to self will reduce

him

to

impermanence

like a jar,

etc.

[For

name and form

eternal;]

are indications of creation, and, therefore, non-

hence the view of a Digambar is faulty, as it implies the destruction of works without enjoying their results (of
virtue

and the (accidental) fruition of merit and de-merit without works being performed. Both these defects and
sin)
will

apply to
86.

self.

Thus then

as

both the views of

like

self in

regard to his
are
is

s i ze

excessively

minute

an atom or intermediate
is

defective, consequently what

neither small nor

is
is

medium

great,

therefore,

like
"

ether

he

all-pervading and formless.

pervasive
;

As
11

the Vedas say,

is

Like ether he
actionless,"

he

is

eternal."

He

formless and

of Self 87. Like his size, the intelligence

is

equally a subject

of contention.
it,

Some acknowledge
him

his intelligence, others

deny

while a third say

to be both intelligent

and

insentient,

M
88.

PANCHADASK
According
to

a Pravakara

and Naiyayika

self is in

sentient, but like ether possessing the property of sound, he is a body, with knowledge or intelligence for a quality.
89.

They

attribute to

him other

qualities as
vice,

Desire,

spite,

endeavour,

virtue,

happiness

and

misery and impression.

90.

As

these

qualities

are

liable

to

come and

go, the

circumstances under
their

which they appear and disappear and

ascertained.

cause are

now being
qualities

When

self is

com
the

bined with the mind,

{adrishta^)

from the

influence

of the

unseen
in

the

intelligence, etc., arise,

but

profound slumbering condition,

with self
91.
is

when

the connection of

mind

cut

off,

they also are effaced or wiped away.

self
is

Thus though
of

naturally insentient, yet for his

quality

intelligence,
;

he can be acknowledged as sentient

knowing or intelligent moreover, the other qualities, desire and the rest, likewise establish it; and as he is an agent, a
doer of virtue and sin
he
is,

therefore, distinct

from Iswara.

As happiness and misery are sometimes produced in 92. from self good and bad actions performed [during life], so are
desire
life.

and the

rest derived

from similar actions

in

previous

93.

In

this

manner, though

self is all-pervading, yet

it

is

quite possible for

in

him

to
is

go away with death, and be re-born

fresh

body, as

amply

testified

by the Veda when

the

it

treats of

Works (Karmakanda^*

94.

Prabhakara and
it

Tarkika regard
in the

blissful

seath
* If

as their self, for

it

remains even
is

profound slum-

be apprehended, since Self

to

all-pervading he cannot
it

be subjected
etc.,

metempsychosis

therefore,

is

said, the desires

present body are a product of works done in a prior state of objective life, and like the stay of Self in the present body, actions performed now will produce a future body, where to
of the

experience felicity or misery, in proportion to merit or de-merit, self has logo, to re-habilitate it.

PANCHADASI,
bering condition
intelligence,
;

89
an insentient body with

therefore,

self

is

desire

and the
followers

rest,

already

cited,

for

his

qualities.*
95.

Now

the

of Bhatta

(Bartikkara

of

the

Purva Mimansd)
ful

or as they are called Bhat, regard this

is

bliss

sheath which

their self to

be both insentient and sentient.

For a person on

rising

from

his sleep

remembers

that he

was

sleeping soundly and knew nothing then, a condition in which ignorance [insentiency] and felicity, both are experienced but
;

for this

remembrance

of

felicity,

certain

amouut

of con

sciousness

Atma

is

must necessarily have been present, hence the said to be both insentient and sentient.

* But this doctrine of theirs is clearly untenable for to say that in profound slumber the absence of consciousness proves
;

self to

be instentient,
fact, a
I

such were a
"

expressed
clearly

for if to individual experience is opposed person on rising from sleep would never have was sleeping happily, I knew nothing then," thus
;

proving a remnant
the

of consciousness,

enough
his

to leave

an

impression in

desire,

perception of in the Then with again, ignorance. happiness, accompanied to attribute therefore attributes without to be said is Self Sruti, virtue, etc., which properly belong to the internal

mind

of the

sleeper as

to

spite,

Moreover, as the said qualities desire and the rest, belong to the internal organ which continues consequently present then; in waking and dreaming slumber that organ is absent, hence there is an but in profound slumber, it will thus be found, that it mark which the of absence qualities establishes the the natural inference of what has been mentioned
organ,
is

simply a delusion.

be possessed with the qualities, There is yet another consideration which precludes desire, etc. and Prabhakars the applicability of the view held by Naiyayikas in that case it manifold and is for say they, self all-pervading one with self body, for all a connect to will be difficult particular all enjoyments and and all all works, to related are bodies, selves
internal

organ,

and not

self,

to

connected with
12

all

minds.

PANCHADASl.
<}O

96.

Thus

then,

the

recollection
the

"

sensibly,"

which

arises in

mind

of a person

was sleeping on his

in
first

waking, can

never

follow
in

without the

perception

of actual

ignorance or insentiency

such profound slumber, hence for

the presence of ignorance

and experience or perception, the

"

consciousness of Self
97.
of
his

is

said to be covered with insentiency.

And

since

the
in

Sruti mentions
that

Self

is

consciousness
establishes

profound
the

slumber,"

not deprived and as

is

memory
sentient

his

insentiency,
like

therefore
fire-fly,

he

both

and insentient and

luminous and

dark*

But

this is

open

to objections, a

few of which are here worth

mentioning.

As
it

each other, so
for

light and darkness are naturally opposed to are sentiency or consciousness, and ics reverse. As

instance,

cannot be said,
exist.

"

This

man
if

is
it

jar,"

so the above

conditions cannot
insentient part
is

For instance,

perceivable

in

self,

perceivable, and the light of so that for the same body or substance to be

be said, that the consciousness is not

possessed of properties directly opposed to each other is clearly As from the sight of a stick, it cannot be said, here impossible.
"

Dundi," but there must be present an individual carrying the stick, to deserve the appellation of a Dundi; so from the know
is

ledge of one part, insentiency, Self cannot be determined to be both insentient and sentient. Moreover, if the part representing sentiency or consciousness be deemed amenable to perception,
then
insentiency must
of fancy.
fall

in
it

the back ground

of

illusion

creation

Likewise
the
relation

may
due

be asked of them

who

follow

Bhatta,
sentiency
identity ?

what

is

of the

of self ?

Whether

it is

two parts, insentiency and to combination or to an

ihe

first

only a condition of subject and owner. From stand-point, self will be reduced to impermanence, for

Or

is it

objects derived from a combination of two or more substances are if the second view be maintained, material, hence non-eternal
;

be identical with sentiency, and sentiency with the third will reduce self to imper insentiency, which is absurd We like a manence, find, therefore, no proofs as to one half jar.
insentiency
will
;

PANCHADASI.
98.

After

thus
is

exposing the error of the Bhats, the view

held

in

Sankhya

now

being

set

forth.

follower

oi;

Kapila

(author of Sankhya Philosophy} says, a body without

;

form cannot have both insentiency and sentiency to say self is formless, would be meaningless.
99.
self in spite of

therefore

But the attribution of a recollection of insentiency tohis intelligence, does not imply any contradic

For the perception of insentiency is only (Prakriti) Matter, which is possessed of the three
tion.

due

to

attributes

that self

good, active, and painful or dark, and subject to change, only may be an agent or instrument of enjoyment, and be-

freed from the

100.

bondage
Self

of re-births.

This

is its

purpose.

Though

and Matter,

for the possession of un^

conditioned bliss and sentiency by the former, and insentiency by the latter are extremely different from each other, yet from

an absence of perception of the difference between Matter and Spirit, matter is regarded as the cause which helps self
to

enjoyment and emancipation and for allotting bondage and emancipation to Self, like the aforesaid dissenters Tartika
;

etc.,

even the followers of the Sankhya School admit a distinct

difference in self.*
101.

As

proofs confirmatory of the insentiency of Matter

bliss

and the unassociated

are being cited in reference to the

and intelligence of Self, Sruti texts first. For its being the"

cause, the indescribable [Ignorance or Prakriti

is

superior to

Mahat

(Mahatatwa)."

And

in

support of the unconditioned

"

or unrelated nature of Self [we find

associated or unrelated.

it

said]

This

self

is

tin-

of Self

Sruti,

Self

being insentient and the other half sentient It is described as a mine of knowledge.
this

for in the
is

true the

Smriti mentions about

insentiency, but

that

refers

only

to

profound slumber. Ignorance and * Kapila regards Matter as the cause of the world,
in the condition of
it

says,,

is

likewise

the

cause

of

bondage

and

deliverance of the

92
IOJ.

PANCHADASI.
Thus having exposed
the
fallacious views held by

the aforesaid dissenters in regard to the

nature

of Self,

their

opposite doctrines concerning Iswara are

now being
controller

declared.

purpose, his nature is to the followers of Yoga, Iswara

this

For

first
is

determined.

According
of matter,

the

closely
all

engaged [occupied]

in intelligence.

He

is

superior to

individuals. 103.

As

in

the

Sriiti

"

He

is

the

lord of Matter
is

and

Jiva,

and

qualities."

That

is

to say,
its

Iswara

the

Lord

of the

equilibrised state of matter,

when

Satwa, Raja and

Tama
-

are
the

evenly

blended, (likewise
with
his

called

Pradhan
flesh

or primary)
is

individual

tenement of

which

called

(Purusha)

Alma

or Spirit; but

it

Is

open

to objection.

For in

periods of cyclic destruction, matter is said to be in a state of equipoise, that is to say, its three properties are evenly balanced. Evolution begins only with a disturbance of this equilibrium.

The first mentioned condition is spoken of as the natural (Pradhana), chief or primary condition, so that with evolution
arises the insentient condition
siate,
;

now

if

insentiency be the primary

the

equilibrised

condition will

secondary.
intelligence

Then
(self)

again,
there
is

be necessarily come to from a want of association with the no relation with the primal condition
-

subsequent evolution cannot proceed from insentiency, consequently the primal cannot create and that primal condition is Iswara s intelligence endowed
;

and as without a

relativity of intelligence, the

with

Maya, who

is

the internal

ruler

and creator

of the world.

Kapila advocates the theory of the Spirit being manifold and as many in number, as there are individuals. But to say so is futile, because admission of the oneness of the
all-pervading intelligence
the association of the

and the
lor

attribution

of

enjoyment,
division of

etc.,

to

internal organ, are

enough

to settle

the point,
is

such an

infinite

Atma

clearly

and the necessity removed other

;

wise to

regard the eternity of matter and manifold diversity of Atma will land us in the region of (sajatiya, vijatiyd) defects
similarity

marked by
Western

and

dissimilarity,

or

in

the

language

of

physicists,

isomorphism and disomorphism.

PANCHADASI.
ground
for
it

93

is

the scene of works already bearing fruit

just

and

the

three

attributes
It is

mentioned

for

they are con

trolled

by him.

not to be imagined that

Veda.

this is the

only

men

tion of Iswara in the

For the Brihadaranyakopanishad

have texts explanatory of him, as an internal knower. 104. Resting their opinions on such Sruti texts, as they believe support them, and which they construe according to
their lights, a

marked

variety of opinion prevails in regard

to

Iswara

among

these controversialists.
of ascertaining
after

105.

With a view
the

the

view

held
is

by a
being

Yogachara,
declared.

nature of Iswara
defined as
"

Patanjali

He

is

particular person unconnected

with
their

felicity or misery, merit or de- merit,

good or bad

action,
is

impression and composition. associated (bliss) and intelligence.*

106.

Like Jiva,

He

un-

But

it

may be

asked,

if

Iswara

is

thus unconditioned

It

remains to be observed that there

is
;

a marked similarity

between Sankhya and Yoga in regard to Jiva for as the former holds him to be unrelated, self-illuminated, uniform, and intelli gence, so does the latter and he is an enjoyer only, but no agent
;

or instrument.

such an experience of his enjoyment follows from want of discrimination, for happiness and misery are the
attributes
of the

Now

internal

organ whose function

is

is

intellection,

(Boodhi), in

connection with which, he

apt

to

be attributed the
intellection)
is

power
is

of enjoying,
;

and

that Boodhi (spiritual soul or

of discrimination, self

the agent

from similar want

practically

regarded as an agent, and so long as the intellect is not cleansed by the practice of the two varieties of meditation called samprajnata and asamprajnata or better still, the conscious and uncons
cious varieties
of the

Vedantin,

misery cannot

be

completely

extirpated then Jiva

but
is

when

these medititations have thoroughly ripened,

wherewith
misery
is

to

keep misery at bay, and

roused to his sense, he has now got discrimination this extreme destruction of

called emancipation in

Yoga.
that

Sankhya does
is

not admit

Iswara, but

Yoga

does,

and

Iswara

like Jiva

unrelated

or unassociated [uncondioned] Intelligence.

94

PANCHADASI.
how can
then he be the controller
it

or unassociated intelligence,

The

reply

is,

that his

does not imply any contradiction,

is

quite

being a particular person and a controller, otherwise there will be no regulation of bondage and eman
possible
for

cipation.

[That
for

and punishes

a controller, a
re-birth,

king rewards a person for good bad deeds, in the absence of Iswara as such bad man be released while a good subjected to
is

to say as a

and thus the inevitable law

of

Karma

will

be

set at

nought].
107.
establish

And
his

the

testimony

of the

Sruti likewise goes to

"

control.

As

for instance.
shines."

From

his fear the

is

wind moves and the sun

unrelated
"

If

it

be asked how

he

This Supreme Self for an

absence of pain,*

works,
wise
a

etc.,

controller."
it.

the usual atributes or perquisites of a Jiva, is like And there are arguments and (good)

reasons for
108.

Moreover

if

Jiva

constitutes the distinction of Iswara

be likewise devoid of pain what ? So long as there is a want

apt to consider himself as subject
(

of discrimination, a person
to grief
;

is

as has already been said.

Vide ante V.

/<?o.)

With a view of establishing a difference between Iswara and Jiva, a Tarkika (Naiyayika) says, Iswar s three
109.
qualities, intelligence,

endeavour, and

will are eternal,

and

his

unassociated control

is

unsound and objectionable.

the

no.
port:

And adduce
His desire
is

testimony

of

the

Sruti

in

sup

eternal, his determination actuates

rest."

him

always and knows no

In

this

manner, the eternal

nature of his qualities are sought to be established.!

* There are
(a).

five sorts of

pain

An

Identity

of sight

and
to

seer,
it,

(/;)

Ardent desire
for

for

happiness and
material

objects tending
(d)

(c)

Pain produced
(e)

from
the

objects,

Fear

of death,

and

Eagerness

preservation of the body.

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

PANCHADASI.
in.

95
of HiranyIsvvara

garbha (Brahma)

The opinion held by the worshippers is now being cited. They say, if

be

regarded as eternally intelligent, etc., the work of creation will be continued for all time, hence Hiranyagarbha who is
the collective totality of subtle bodies
112.
Jiva,
is

Iswara.
is

In

spite

of his
is

having the subtle body, he

;

not a
in the
is

because

he

devoid of actions
his

and because

Udgita

Brahmana
As
Virat

glory

has been fully declared, [he

therefore Iswara.]
113.

there can be

the

gross physical
:

says

is

no perception of the subtle without body, therefore a worshipper of Vishnu called Iswara for the conceit that he is the
is

collective

aggregate of gross bodies and

always possessed

of head, etc., [and of divers forms].

114.

And

cite

in

support

"That

he has thousand

feet,

thousand hands, and an equal number of heads and

(Sruti.)

eyes."

115.

If

an

immense number
centipide

of

hands and
equal

feet

were to

constitute Iswara, a

may
so
;

with

propriety

be

called

so.

Therefore abstain from calling Virat to be Iswara

but look upon

Brahma

as

and beyond him, there

is

no

other Iswara, for none else has the power of creating subjects.
116.

Those who

are desirous of issue

and large progeny

;

worship Brahma, and regard him as Iswara

"

for the Sruti

says

Prajapati (Brahma) creates

all subjects."

117.
his

But a worshipper of Vishnu says since Brahma had origin from a lotus, and that was the navel of Vishnu,
latter pre-existed

consequently the

him, hence he

is

the father

and therefore Iswara, and not Brahma.

where
it is

mentioned,

"

With

the creation of the Universe,

arose

the .intelligence of Iswara" as also such other texts which expound the view of non-duality. Hence it is easy to infer, with every show
of reason, that the

words

true desire,
to

etc.,

cited

mean

duration

extending

cyclic periods of destruction

by a TarkiUa, and

not to eternity.

<)6

PANCHADASI.
nS.

Shivite

says

his

own

deity

is

Iswan, because
of Shiva

Vishnu could not ascertain where the legs

resting.

were

the recog he had himself to worship Ganpat for conquering Tripur to avoid disaster therefore Ganesa is Iswara.
119.
nition of Shiva

follower of Ganesa takes objection to

as Iswara,
for

120.
for their

In

the

same way, there are others who show a bais

own

deities

whom

they call

the

(Mantras)

sacred

formulae

Iswara; by the help of used in their respective

as

also

worship, they seek to establish the truth of their assertion, and by an analysis and argument of their

meaning

by a

reference to
121.

Kalpa

From
\\\t

[a complete cycle of four Yugas~\. the internal knower to inanimate

objects
trees

all

are equally denominated Iswara, inasmuch

instance,

as

even

for

ficus reltgiosa, ashpias gigantea,

and bamboo are

objects of worship with

122.

men.

In

order to ascertain the correctness of the several

views held
shippers,
it

concerning Iswara, by the different sects of wor

is said, with the help of analogy and analysis of the arguments used in the Shasiras, a wise and tranquil person

hns no

difficulty

in

differentiating

Iswara from the rest and

will

ascertaining
sequel.
123.

him

as

secondless.

This

be shewn

in the

The testimony
effect
"

of the

Sru/ion

this subject

is

to the

following

Know

then Prakriti

is

Maya and
"

Iswara
objects

is the particular person endowed with which ramify the universe have sprung from

it."

All

him."

[That

is

to say, Matter

is

the proximate cause of the universe,

and the

Internal

Knower

associated

with

it

is

the

Supreme

Iswara,
all

the

instrumental

cause abiding

in

Maya.}
fill

And

objects
said

whether sentient or otherwise which

to be derived

the universe

are

from Iswara, inasmuch as the same matter which

in

forms a feature
(Sruti).

Iswara

is

equally

present

in

the

rest

PANCHADASI.
124.

97

And inasmuch

as

all

contradictions are cleared by

the Sru/ttext just referred above, the different worshippers of inanimate and animate bodies can have no further cause of

disagreement.
125.

And
beings,

as

Illusion

(matter)

is

said

in the

Nirsimha

Tapani to be
by
all

full of darkness,

(ignorance),
is

and experienced
its

such

experience

a proof of

existence, as

has been over and over mentioned

126.

in

the Sruti*
is

And
its

its

(Maya

or Prakrit? s) action

described in
It

the

Sruti to

be insentient

and

fascinating.

likewise

establishes

property of darkness as
the

proved from individual

"The

experience,

in

following wise.
"

action of

Maya

is

both insentient and

infinite

fascinating."

It is its

infinite."

Now

this

nature

of Matter establishes

universal presence, as

we

on appealing to the experience of all persons, both young and old, men and women alike. 127. Insentiency refers to want of intelligence. As for
actually find

instance

a jar.

Fascination
is

is

described as what cannot be

grasped by intellect; that

to say,

what the

intellect

fails

to

comprehend.

[It

is

that spiritual ignorance

which leads men

to believe in the reality of

world and to addict themselves to

mundane
128.

or sensual enjoyments.]
If
it

and

its

property of darkness

be said, for the universal pervasion of Maya, or ignorance being an estab

lished fact according to individual

whether

it

is

knowledge. and an analysis of the arguments used

to

experience, it is doubtful capable of being removed or destroyed by For such a purpose the conclusion of the Sruti,
for

and

against,

is

cited

lead

to

the

inference of

its
is

indescribable nature.

Refer

ring to this the Sruti says.

"It

neither being nor non-being-,

* We are all equally ignorant of something or other, and when asked about a thing we know not, we declare our ignorance. Ignorance is universally present, and its existence needs no other

proof than our individual experience.

This

is

what

is

meant.

98
etc."

PANCHADASf.

And what
It

is

neither

being nor non-being

is

indes

cribable.

129.

cannot

be

termed
all

non-existent,
;

for

it

is

existent, as it i* experienced everywhere by capable of being destroyed by knowledge; but as something worthless from the standpoint of knowledge.

alike

nor

130.
(a)

Thus

it

can be described
it

in three separate
is

ways

In the light of knowledge

something worthless.*
it

(b)

From

the standard of logical inference,

is

indescri

bable.
(c)

And
is

according to the

standard

of ordinary

percep
arc

tion

it

really existent.

131.

And
to

as

by

spreading a picture,

all its figures

rendered plainly
is

visible, so the

apparent existence of the world

due

Maya;

with

its

destruction by knowledge,

pheno

mena

are reduced to the condition of non-reality,

just as the

figures in the painting disappear

when

it

is

rolled up.

132.

In the Sru/i,
;

Maya

is

described as both independent

and dependent but to apply such opposite conditions to one and same substance, may appear contradictory, hence it is Since Maya cannot be explained in the following wise
:

conceived or realized as a separate entity without

intelligence,

consequently it is said to be dependent, and inasmuch affects the unassociated intelligence it is therefore free
:

as

it

133.

It

has

the faculty of rendering the uniform unasso

ciated

intelligence

totally bereft of intelligence

gence

it

seeks to
It

and making him appear and through the reflex intelli create difference between Jiva and Iswara.
of Self insentient
;

134.

may be

asserted,

if

Self

who

is

ever uniform and

this

knows no change be thus

*

affected

by Maya, then
to

trans-

The word
three

worthless
all

requires

be explained.
is

What

does
so.

not exist always in

the

three

conditions of time

called

The

conditions or divisions of time are waking, dreaming,

and profound dreamless slumber.

PANCHADAS1.
formation would indicate
change.

99
reply
is,

The

Maya

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

Like the solvent property of water, heat of fire and 135. hardness of stone, transformation is naturally present in

Maya.
136.

So long

as a person

is

not disenchanted of
it
;

its

spells,

he is has come to know of Iswara, the controller of Maya, his wonders cease and he regards it as something unreal and
filled

apt to be

with

wonder concerning

but

when he

false.

To a Naiyayika and others like him, who believe in 137. and not the reality of the objective world, this is applicable of in the believes he Maya. for a unreality to Vedantin,
;

138.
tiplying

And

with a view of shewing the uselessness of

the necessity
to destroy
is

mul

questions,

pointed out of cultivating

this
is

knowledge wherewith
intelligent

Maya, and
of

what an

person should do.

140.

Thus

then,
is

destruction

Maya

is

proper for

all
;

persons, and there

no necessity for ascertaining its nature but there are men who would dissent to it, and say, it is proper that one should know what Maya is hence it is said,
;

"Ascertain its

indication as
that

known
is

to all

men."

141.
exactly,

And

indication

what cannot be ascertained

though palpably present and manifested.

is is

Like a

magical performance every thing that

sight

presented to your
;

appears real while the fact

to
all

otherwise

and Maya

is

known
142.
for,

men
its

in

that
?

manner

an

illusion.

How

then

can you ascertain

nature

And phenomena
spite

are said to be a product of

investigations
;

Maya,
fail

in

of our

diligent

we

sadly

to

hence free your ascertain the exact nature of any one thing self from all bias and say whether it is possible to ascertain
the nature of Maya.

ICO

PANCHADASI.

If all the learned men were to 143. join in investigating the nature of a single entity out of the many, which fill this universe, they are sure to declare their ignorance somehow or

other,

and

will fail to ascertain

it.

144. you ask them how does a drop of semen produce the human body with all its organs? Whence does Intelligence come and why ? What will be their reply.
if

For instance,

145.
to

If

they
a

were to
its

say,

it is

the very nature of

semen

produce
did

body and

organs, we may pause

to enquire,

How
sterile

they

know

it ?

And
;

point

out

the

instance
is

of

women who
So
;

conceive not

consequently semen

not

naturally possessed with such a propeity.

146.

that,

ultimately

they

come

to

ackowledge
both

their

ignorance

for this reason, the

wise

regard

ignorance
magical

and

its

product, the material world,

;

in the light of a

performance
147.

they are so to speak a phantasm.

What can be more magical

feet, etc.,

than

human conception

drop of semen entering the uterus,

in

vivified

develops hands, head,

attains
to

due

by intelligence, order ; gradually

age, is subjected to various diseases, and sees, hears, smells, enjoys and progresses
to

childhood, youth and

old

and

fro.

148.
of the

Nor
ficus

is

this

confined to

man

alone.

For

in the

case

religiosa

and other gigantic

trees springing

from
1

minute and insignificant seeds, the same Maya is like Look at the tree and the seed which gave it birth, and can you cease to wonder? Therefore by constant practice inure your mind into a belief of the magical property of Maya, and look in upon it as something
very

wise displayed.

equally

describable.
149-

A
the

Naiyayika believes, he alone

is

capable of

satis

factorily explaining

consult

phenomena and is proud of it. Let him Khandana of Sri Harsha Acharya and he will
be no longer maintainable.
is

find his position to

150.

For what

inconceivable,

cannot be ascc uincd

PANCHADASl.

101

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

151.

Consider the source

in

of the

world, which
to

is

cons

tructed

manner

quite

impossible

conceive, and of

which no
for
its

definite idea

can be formed, to be Maya, which hath

Intelligence

cause the Secondless, Impartite

in

(Brahma)

experienced
152.

profound slumber.
is

This world which

of

nothing else but only a con

[a
in

dition
its

waking and dreaming source Maya which continues

a tree

day dream] merges into profound slumber just

;

as

abides

in

its

seed.

Since

therefore

Maya

is

the

source of the universe,

ledge of
153.
is

all

impressions derived from a

it.

know

phenomena

are centred in

Like the ether or space appropriated by cloud, there

of reflection of intelligence
this
is

dim perception

in all

impres

sions derived from knowledge and

known

inferentially.

of is possible to perceive the presence [But it may be said, it but of moisture else drops water in cloud, for water is nothing

collected

in

the

cloud,

in

which again, ether

is

plainly

conceivable,
water, which

because of the ether present

is

in a jar filled
;

with

identical with the water

of the
first
is

of the clouds

conse

quently the

presence

easily

deducible as an

And it is inference from the palpable instance of the second. of cloud-ether the can apply to example difficult to see how
reflection

of intelligence

included

in

all

impressions

of

phenomena.
example,
is
it

To
is

clear

it

out and shew the applicability of the

said that the reflex intelligence

seed of matter-

known
154.

inferentially].

That

reflection of intelligence

formed

into intellect,

hence

it is

subsequently trans in Boodhi. discerned plainly

is

with reflected intelligence In other words, Ignorance endowed forms the subject of modified or transformed into intellect, under such circumstances, the the reflection of intelligence
;

impression

of prior

perceptions

in

the intellect,

which

is

can be reckoned as a reflection of subject of contention,

IO2
intelligence,

PANCHADASI.
and
for
its

being a modification, form, or condi

its

tion of Boodhi,
"

may be

likened to

function.
it,
it

155.

Maya and

reflection of intelligence in

constitute

both Jiva and

Iswara"*

(Sruti).

But

then

may

be

remarked,

How

can their

invisibility

and

visibility

be deter,
it

mined
is

if

they are thus similar.

To

establish that difference,

said

Like the difference

existing

between ether present

in
its

cloud and water respectively, the knowledge of the Jiva for being enveloped in ignorance is dimly discernible ; while
of

that

Iswara for the associate

of

Intellect

is

plainly

manifested. Herein consists the practical difference of the two. In other words, the one Impartite Intelligence is through Illusion differentiated into Jiva and Iswara.
156.

Similitude of Iswara with cloud-ether

:

is

established
as
in

in the following wise

Maya resembles
so
are

the cloud, for

cloud,
in

it

is

natural to expect subtle particles of rain collected

of

the

form

moisture,

intellect

and knowledge
;

derived from past impressions present in Maya and like the presence of the reflection of ether in that water, there Is
reflection of intelligence in

Maya]

that

is

Iswara.

Thus then

we

space or ether appropriated by cloud and water respectively, both Jiva and Iswara rest on Maya and
find,

like

the

* Pundit

Pitambarjee the author of the well-known

Bombay

says in his notes, it is not to be construed that Jiva and Iswara are the active products of Maya. That is not meant here, for he says Jiva, Iswara, Intelligence
perse,

Edition of Mr. Sheriff

Mahomed,

two
five,

last,

Ignorance (Avidya) or nescience, and the relation of the together with the subsisting difference of each of the
substances are naturally uncreate and without an
is

these six
;

origin

and

the statement of the Bartikkar

directly

opposed to

the Sidhanta,

and the Sruti

to

text

"

Maya

with reflexion

makes
for its

Jiva and

Iswara."

Here the verb

successful
is

make

likewise establishes

Maya

dependence shows or produces Jiva and Iswara.

meant.

This

what

is

PANCHADASI.
reflex Intelligence
;

103
in

because

like water present

the
in

cloud,

there

is

present

knowledge

derived from

memory

Maya,

and

like the reflection of ether in that water,

Iswara rests in

the form of reflex intelligence.*

It

Iswara

would appear from the text that Vidyaranya Swami means to be the reflection [of intelligence] in past perception

originating from or by the intellect, but doubts may be entertained as to the truth of such an assertion, and they are cleared in the
following manner.

In the

first
is

place,

the associate

of

Iswara

only

it may be enquired whether Ignorance, or Ignorance with

knowledge of prior impressions, or the latter only. If the first point be held, then the resemblance of Iswara with the reflected

shadow

of intelligence of the

in

Ignorance
will will

and

knowledge

perceptions
recognition

intellect

create a discord.

of past Similarly the of

of the

second view

require an

admission

ignorance only as the associate of Iswara. In that case, he can hence it is necessary for preserving lay no claim to omniscience his omniscience to consider knowledge and intellect as predicates
;

of ignorance.

But to say so is quite contradictory. Because the satavic particle of Ignorance can only naturally have the property

of all-knowingness, for

Satwa
in

is

light,

consequently

if

knowledge
of intelli

and

intellect

are viewed
will

the

same

light as predicates
of omniscience,

gence, there

be a perfect absence

hence their

presence
into

is

quite futile

and unnecessary.
shall

the reason

why, we

find

If we pause to enquire one variety of knowledge

cannot possibly take cognisance of, or embrace all objects or things, but on the other hand, for the acquirement of omniscience
all

knowledges must be admitted as the predicate of ignorance, which again cannot be expected to disappear in any one time
save that of pralaya, consequently
it

is

not

for

establishing

omniscience.
In the same way, the second view that of intellect and know ledge with ignorance as the associate of Iswara is quite untenable.

Then

again,
it

Iswara,
reflected

those who assert knowledge only is the associate of may be asked of them. Whether Iswara is the
in

shadow
?

from memory

Or

in its collective

such individual unit of knowledge produced aggregate ? If they maintain

104
157.
"And

PANCHADASI.
that to
it,

reflex
full

intelligence
is

dependent on
the

or

subservient

Internal
(Sru/i.)

Supreme Iswara, Knower, Omniscient, and the Universal Cause."

Beginning with the
blissful
"

of illusion,

158.

sheath

in

the state of

That blissful sheath is the profound slumber, the Sruti says Lord of Therefore the Vedas denote it to be Iswara.
all."

[But

objection
the

may be taken
of

to

it,

for

in

waking and
of
is

dreaming,
materiality

predicate
the reflected

the

grosser

condition

with

shadow

the internal organ

called

the

cognitional

sheath.

The knowing

or cognitional

Jiva merges into a subtle condition in profound slumber (and that is the blissful) which if regarded as Iswara, then in the

absence of that merging of the internal organ in waking and dreaming conditions into the state of blissfulness, there will be a corresponding want of Iswara too. Then again, there

must be

as

many Iswaras
five

as there

are

men

in

profound

slumber, and as there are

in the

as

human body by all Iswara will render the utterances concerning the rest un necessary and futile; hence it is said, the Blissful sac is not Iswara. This is what a Prabhakar says, but it is cleared
first

such sheaths or sacs recognised authors, the admission of blissful

the

mentioned opinion, then as knowledge originating from

s intellect is infinite in

the individual
the
reflected

variety, Iswara for his

of

being

shadow
infinite

in

each

unit

such

necessarily
parviscient,

be
the

in

number, and as

knowledge must each knowledge is

reflected

shadow

in

it

will

Then again, in regard parviscient. Iswara as the reflected shadow in the

knowledges
it

to

also necessarily be the second opinion of

collective

aggregate of

all

necessary to mention, that save and during the pralayic period it can never be and that in proportion to the number of associates there is a similar number of reflected
is

knowledges.
Isvvara.

shadows, consequently there cannot be one reflected shadow in all Thus then, Ignorance alone is the associate of

PANCHADA5I.
thus:
If

IO$

dull

person

would

receive

no

benefit

from

transcendental phrase, it is ascertaining the indication of the better that he should consider and ponder well on the meaning
of

Om,

as laid

down

in the

Mandukya Upanishad, where

is

like

wise the

Blissful

sheath

mentioned, the Omniscient and

Universal Lord.

Now
to

as the

above Upanishad had

its

object

in so saying, to establish non-duality, similarly our author

had

been actuated

establish
to
in a

the the

oneness of Jiva and Iswara.

Blissful/ Iswara; for
it

He
XI)

had no desire

make

will

be found elsewhere
that

subsequent part of the work

Blissful

(Sect.

He

terms the

as a particular condition of

the individual.

Therefore, only with the view of establishing

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

is

here referred to as

Iswara, otherwise there will be a con

is

tradiction between what

stated

here

and

in

the

above

Section.]

159.

It is

not impossible for the Blissful sheath* to

have
is
it

omniscience and a paramount control over all, nor proper that this should create any dispute or contention
the

for

utterances of the Sruti are

beyond
is

cavil

and dispute, and

they tend that way.

Then

again, concerning

Maya
it

it

is

said,

every

thing

is

possible.

[That
;

to

say,

is

the nature of
in a

illusion to create unreal, real

like things

shown

perform

ance of magic.] But as the utterances of the Sruti 160.

supporting arguments to establish
their

in the

absence of
set at

truth

may be

naught
the

like the expression

"

a boat
is

made

of

stone"

they

are

now being
That
is

cited

Since there

creation

of Iswara

He

is

no one capable of undoing called the Lord Paramount.

world
is

to say,

what

is

created by Iswara, the objective

in

rest, cannot be destroyed or Supreme Lord. Paramount the

and the

any manner, hence he

161.

His omniscience

is

established in the following wise

of all

The

perception [conception]

beings originating from

condition
of

their intellect rests in ignorance in the

profound

IO6
slumber,

PANCHADASI.
and by
for
that conception
its

makes

the whole universe

its

subject; and

being the

associate

of ignorance, the
blissful

predicate of perception proceeding from intellect (the sheath) is said to be all-knowing.*

162.

But then

it

may be

asked,
it ?

if

it

is

all-knowing what
it

prevents

our experiencing

Therefore

is

said

As
is

intellectual
invisible,
it

impressions, associate of that blissful (Isvvara) are

his

hence
?

all-knowingness

is

not perceived.

How

then

known

From

their presence in all intellects,

conclude

create perception.

property In the same way as the property of yarn the cause of a cloth is present in its product, the cloth.
163.

omniscience to be present, inasmuch as they are only a product of intellect which is their cause and whose it is to-

The

blissful

"

Iswara

is

the internal

knower."

Sruti.
in

Because resting inside the cognitional and other sacs, and every other thing besides, he employs them in due order.
164.

Regarding Iswara as
of

the

internal

knower

the
:

Brihadaranyaka Upamshad says Residing in the intellect, yet he is different from it, nor can he be seen by that intellect, which constitutes his physical body, and of which he is the internal controller." In this manner
"

Antaryami Brahman

Iswara

is

mentioned

in the

Vcdas.

its 165. lengthiness I refrain from entering into an explanation of all the indications cited in the

Now

from a

fear of

Antaryami Brahman, but will content myself with Who resides in all elements" and illustrate it by an example. As
"

yarn constitutes the proximate or formal cause of a cloth and rests in it, so is Iswara the formal cause of all elements and rests in them.
1

66.
is

why
>

He

But the question is, If Iswara is the formal unseen ? The reply is, what is most

cause

intrinsically

The reader need not be reminded what the blissful sheath means after what has been said in Verse It refers 158 and note.
to

Iswara.
is

Therefore, plainly speaking,

it

is

meant here

to

shew

Iswara

omniscient.

PANCHADASI.
situated

107

cannot be seen.
internal,

As

for

instance, the threads of a

cloth

are

and

their

filaments are internal to

them

so where that
the Iswara.
167.

intrinsicality finally rests consider that to

be the

Thus

for

His being most

is

intrinsically situated
;

he

cannot be seen, because he

intrinsicalities

formless

and of concentric

comparatively external are capable of being determined by the sight, but as he is inner

only two or three

most

He

is

hence unseen, and can only be ascertained by

thus

Sruti texts and proofs derived from analogy. 168. "The elements form that Iswara
explained.

s body"

is

As

after

yarn

has been turned

into a cloth the

body of yarn is the cloth, similarly for Iswara s residing every where in all objects, the objective world is His body.
*

169.

Who

resides

internally

in

all

objects,

controls

This passage is illustrated by example in the following manner. As by contracting or expanding the threads, [of which a cloth is made] or shaking them, etc.,
them."

and employs

the cloth must of necessity be similarly affected, and there

is

not the slightest mark by which the

;

cloth

can show

its

distinction

170.

So

this internal

knower Iswara has been transformed

according to the impulse of his desires. That is to say, this objective world, has been produced through his consciousness,

and a cow,

horse,

man, mountain,
fill

river,

and an

infinite variety

of objects which

changed conditions of and are His works. Him, they necessarily

the universe

are

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

Krishna says to Arjuna

"

Iswara*

is

situated

in

the

Iswara

Says the Commentator is a singular noun

of the of the

Bombay
first

Edition.

The word

declension, hence

Ha
is

is

one and not many; consequently as an internal knower

He

one

and not many as asserted by

the followers

of

Vishnu Swami.

108
heart of

PANCHADASI.
All

of that organ

elementary bodies, and mounted on the mechanism makes all the elements wander through illusion
v. 51.]

"

[Chap. XVIII,

They

assert that as caste

is

singular number,

for

it

is

a collective

noun, so Iswara for His being situated inside all hearts, may be taken as a collective noun of the singular number but this does not hold true; for Iswara is never regarded in that either
:

light

that way. experience it is impossible to construe Him into a collective noun. again, if Iswara were so many distinct as there are
;

the Srrtti, Smrifi, or the Puranas; no where except as one popular alike tends
in

is

He

mentioned

Hence Then
nature!
refuse
affect

individuals,
of

there
for

will

be created a

discord

in

the

harmony

dwelling inside each individual to be acted upon by the same natural laws which another person and vice versa. To be more

each

Iswara

will

may
the

sence of

many Iswaras

in

one universe

difference of desires in them, one

to create,

may

pre create discord by a be actuated with a wish

will

explicit,

another to destroy, and so the two will be acting in the extreme ends, consequently synchcronism, and order will be But it may be alleged, like a king upset. having several servants there needs be no discord for several Iswaras are all
;

particles

of the secondless
trolled

Supreme Iswara, a form

of

Brahma and

con

by

it.

It

may be asked
?

of those

who

entertain this view

whether that Supreme Iswara

ness and omniscience
If

is endowed with or without almightithe reply be in the affirmative, then the

;

necessity of several Iswaras is clearly done away with an internal knower, one Iswara is quite capable of

for as
all

controlling

beings,

and almightiness gives him

in

that power.

If

on the other

hand, the reply be

Iswara.
tion

the negative, then

is

Thus then Iswara

be taken
in

may

Jiva will be without an one and not many. But objec quite another form and the authority of
of his

Vachaspaty may be
this is clearly

cited in support

multiformness.

Now
brings

a mistake, for Vachaspati with the view of establish ing non -duality and explaining it to one desirous of release,
help of illusory attribution

in the

and

its

recession or withdrawal

in that

way.

He

has no other object.

PANCHADASI.
172.

1CX)

The phrase
is

"

All the

elements" in

the

above extract

from the Gita

thus explained.

It refers to

Jiva

who

is

the

cognitional sac, and which cognition resides in the lotus of the With the view of explaining the reason why that cogni heart.
tion
is

to reside in the heart,

is

it

is

said

-the

internal

knower
sac,
is

[Iswara]

transformed into the shape of the cognitional

in the heart
;

and resides

Iswara,

the Blissful sheath

the

proximate cause of Jiva, the cognitional, and in regard to the heart is modified or changed in the form of that cognitional
sheath.
[If

we pause
heart
as

to enquire in to the drift of the text

we

shail

find,

mentioned

regarded as the centre of life. It is likewise Iswara being most intrinsically an organ, situated resides inside the heart where He is transformed into
the
life,

cognition, intelligence or
fulness.

from His original

state of bliss-

Western physiology knows nothing or next

to

no

thing about the heart, beyond its capacity of a forcing pump drawing the blood out and distributing it into the arterial

channels.

Popular

literature assigns affection to the heart,

and

the exploded

dogma
as
its

of an antiquated

and

unscientific religion
is

looks upon

it

conscience,

but nowhere

the

slightest

mention made of

being the tabernacle of Iswara or seat of

cognition or knowledge in the abstract.]

173.

The words mounted

Mechanism
it

mechanism and wander

are

thus explained.
the

indicates the physical

is

conceit that
;

is

my body
lawful

body and expressed by the word

prohibited action
is

mounted
wander.
174.

inclination for

or

to

Jiva

when influenced by
for

the inherent force of

Maya,

begets an
attributes

inclination

works lawful or interdicted, and

changing him into an agent and wandering in [the meshes of]
already mentioned \ante V.

them

to Self thus
is

instrument.

This

called

Maya.
175.

The world

controller

164), also bears a similar signification to that of

wandering as

110
mentioned
in the

PANCHADASI.
Sruti.
to
it

Therefore follow the

controller

down
your

in

reference

intellect

apply

also to

method laid and through the help of the world and all its contents.
knower Iswara

[In short recognise the presence of that internal

in the

universe and

all its

contents.]
lawful

176.

Inclination
of virtue
I

for

actions

means
but

have none,

nor
to

have

though they are the I abstained from

prohibited
sin,

works knowing them

as
I

cause the production of

moved
in the

am

by the internal

knower residing within

of

me and
177.

way engaged by him, so do I act. But in such a consideration of dependence

inclination

on Iswara, there

will

be a consequent uselessness
actions

of the usual incentives [endeavour] to

good and bad

to

hence to avoid

it,

it

is

said,

you are not

conclude that

nothing depends upon the individual s endeavour as far as the doing of actions or their reverse are concerned ; for Iswara
is

modified or changed
of doing,
is

in

the

shape of what a person

the

is

capable endeavour
178.

therefore

everywhere

individual s

the chief cause of all works.

Though
s

therefore Iswara
it

is

modified

in the

form

of
his

the

individual

endeavour, yet
that control
is
is

does not

set

aside,

control, for

when

fully realised, the

unassociated

blissfulness of self
"

easy to

be conceived

of, by the Jiva.

179.

That helps and brings about

as the

his emancipation" so

says the Sruti, Smriti, etc.

been
1

set

down
and

And these Sacred Scriptures commandments of Iswara.

mentions^"
it

have

80.

Since the Sruti

To

break His

commands
that

is

hurtful

injurious,"

is

therefore plain

enough
the

apart from His being the internal knower,

He

is

Supreme

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

Lord,
in
its

etc.,"

hence
is

for a fear of

breaking His

commands which

turn

establish

and produces sin, it is sought here to a difference between the internal knower and the
hurtful
;

Supreme Lord

and

that difference

is

marked by the source

PANCHADASI.
of fear

HI
is

as

above mentioned,

which

said to constitute the

characterising feature of the

181.

Supreme Lord.
Sruti to show
internally

Two

examples are cited from the

the sun

the control exercised by Iswara both externally and

"

By His command
them."

and moon

etc."

"The

Supreme
con

Self
trols

(Paramalma) having entered inside

This
"

[of all beings]

182.

Supreme

Self

is

the

Cause"

of the universe.

Another passage quoted from the Sruti

In
"

is

now being

explained.

regard
is

to

the source of objective world the Shastras say,

their

He

the source from which the elements take the

origin

and

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

cause of their destruction

;"

material

world.

And
is

this

evolution

and destruction are

admitted to take place in a consecutive order.

183.

The

subject

further illustrated by reference to an

example.
figures

As by spreading

a picture

and other objects painted

all

there,

we bring out the several and present them to

activity, or

our view, so during the periods of evolutional

say

material objects are produced by Iswara. creation, And as in a rolled up picture all the figures are 184.

shut out of sight,

the actions
of all

so Iswara with the view of consummating

individuals
fruits]

[virtually

extinguishing

them

from bearing any more

draws the objective word within

Him
dawn
*
total

during periods of cyclic destruction [when they continue

in a state of rarefied potentiality to

be reproduced when the

of creation approaches.]*

Pralaya and Mahapralaya are made

destruction respectively.

to
to

signify

partial

and

In

regard

the

latter,

opinions

are divided.

Naya a myth.

Sutras, alike deny total

For instance, Sankhyakar, Gautama, the author of destruction which they say to be
of

The philosophy
the

Cosmosgony had no where engaged

abler intellects than in India.

extent solved

Our

ancient Rishis

had

to

a great

mystery more satisfactorily and

scientifically

than the savants of Europe, and we challenge enquiry.

But the

112

PANCHADASI.

185.

Now

this

being and nor.. being or appearance and

disappearance

of creation

and destruction

of the

world

is

interested
to class

views they entertain have not been thoroughly explained, hence motivei and Missionary zeal had been co-operating

them amongst the fabulous creations

of

a mytholic age.

Happily the position is quite altered now, and as there is a desire of accepting truth even from an enemy s camp we subjoin the
following explanation.

Brahma, the creator has a

lifetime

of

hundred years. But that period covers an immensity of time which staggers imagination and on comparative analysis with the evidence forthcoming from a study of the earth s crust and
;

its

strata, the facts disclosed

left

the blank niches

unfinished by geology.

by Aryan researches fit nicely into For instance, accord

find
it

ing to the Surya Siddhanta

we

laid

down

that

immediately
did
"

with the advent of

not commence, the

Brahma on
fiat of

the scene, the

work

of creation

a personal creator s ordering Let the waters recede and land appear," arid so on after that fashion is never allowed here.
five millions, six in

a position

to

The primary period occupied Brahma for hundred, sixty-six thousand years, before he was begin his work. All this time, the earth was

passing through the several geological epochs, its crust was solidifying or otherwise undergoing the requisite changes to ren

der
of

be remembered that a day or Afanus, and a night of equal length, that gives us a period covered by four thousand human Yugas or one thousand eighty-four Mahayugas, one of
it fit

for

life

to

appear.

And

if

it

Brahma

is

equal to 14

Manantwaras

which

lasts for 4,320,000.

day and night

period
is in

of 24 hours. to live.

Therefore (4,321,000 x 1084)2 Brahma s This multiplied by 100 will give the
has passed over six Manantwaras and
if

he

is

He

the middle of the seventh, so that

24

Manu

constitute the

period of his day, he must necessarily be near 12 o clock noon of the very first day, and after another such period there will follow
night,

when there

will

be a pralaya, again
is

to

disappear with the

-dvent of dawn.
are

the rule. After 100 years Brahma also is swallowed up in the universal destruction and Iswara and the rest
all
is

This

This

gone, leaving the One Life, PARABRAHMA above mentioned. a long account of evolution as understood amongst us.

PANCHADASI.
Illustrated

H3
to

further

by comparing

them

night

and

day,

and shutting of the profound slumber and waking, opening and distraction of the mind. Like these eyelids, contentment
several

conditions the
is

resemblance between destruction and

creation
186.

-complete.
it

But

may be asked whether Iswara

is

as a creative
?

source of the

world

its

instrumental or modifying cause

Both these views do not apply to the conclusions which have been here maintained. For Iswara has a requisite force [in
the

form
is

of

Maya] wherewith

to create
is

and destroy, [and as

is

He

secondless and formless

He

neither an instrument nor

a modifying cause of the world.]

For what

formless cannot

be modified

and what

is

something else of a different shape and form, secondless cannot be regarded as an instrument
into

er beginner.*

* The word beginner requires an explanation. Its Sanskrit can only be satisfact equivalent Arambhaka or Arambhakarta accounted for in this manner. When from a combination
orily

of

several

causes,

there

results

a product entirely different

of

in

shape and form from them, for a connection

whole,
either
it is

parts with

the

called

Arambhavada.
is

As

for instance
is

by combining
entirely differ

half of

a pitcher,

produced a jar which

does not ent in shape from that half. Here the material cause from that different is a but own its produced thing leave shape, cause or as from a combination of one filament with another of
;

thread, a fine thread

is

produced out

of

which

is

produced a cloth

here also the difference between the cause and its product, cottonnow such a view of beginning in thread and cloth is admitted
;

regard to the origin of the world by

Brahma
is
if

is

inapplicable, in
of

asmuch as
were

It is

secondless and there

a want

an action or

product different from It.

to hold good,

Then

again,

the theory of beginning

an action, its subsequent to the production of such from different is present in which continuing product, cause, the same state, must require in regard to one cause the beginning
of several

products as actions.
is

Hence the view

of a

Naiyayika

[Arambhavada]
15

inconsistent.

PANCHADASI.
187.

Now

Iswara

is

secondless,

how can

then
?

He

be the
reply

natural cause of both the sentient and insentient

is,

The

His associate of

Maya
is

is

the

cause of insentient as the

reflection of intelligence
1

that of sentient creatures.

88.

Objection

may

be taken

in

regard to Iswara,
of the universe.
attributes

who
For

is

endowed with Maya,

Acharya
this

as the cause

Sureswar

(Vartikkar)

distinctly

to the

Supreme
speak
in

Self such causation.

In this

way, does a dissenter

and the following

verse.
in

The Supreme

Self

associated
is

with

Maya abounding
for
his

darkness or insentiency
intelli

the cause of body, while

preponderance of

gence, and according

to the conception,

knowledge and merits

cause

or de-merits of individuals which form the instrumental

of their
origin, that

Self

is

the
is

cause of both sentient and

the Universal Cause.

insentient objects.

In short

He

In the above manner Vartikkara says, "The Self and not Iswara is the universal cause of both
189.

Supreme
sentient

Now
there
is

between the modifying cause and

said to be no difference.

its

resulting product

As
in

for

instance,

clay

modified

and Mahatatwa (according to SanIt is a fact well-known that khya). phenomena are regarded only as another form of matter by Kapila and his followers. Then again, there are others who consider it to be only another modifi cation of Brahma but how can that be ? For the world is material and Brahma immaterial; the former is the
its

into a jar, internal

organ modified

the form of

function,

the modification of Prakriti into

insentient,
last
is

latter intelligence; the first

is

non-eternal and

the

eternal.
to say,

Thus

then,

if it

were a modification
of
it,

of intelligence, that

a changed form

intelligence will be

destructible,

for

what

is

it is alleged, when a cause pro duces a result without undergoing any change, as for instance, silver in nacre the faults and inconsistencies of the first two

subject to change is always so. In regard to Vivaria Karana,

methods do not apply, and it is the accepted doctrine of the Vedanta for a solution of the Cosmos.

PANCHADASI.
and
says.
insentient."

115
refuting
it,

With the view

of

our author

Ye

dissenters, hear

what a Siddhanti has to say against

of

ycur deduction.
190.
"That

With a desire
to

establishing the signification of

include the Uniform

Intelligence
like

and things
of
art
Thou"

dis
its

similar,

attributed

by

illusion,

the

signification

complement

Thou
is

[of

the

phrase

That

the
is

Supreme

Self

mentioned as the Universal Cause.

by the Siddhanti
.

This
like

untenable and rebutted

Here

Jiva

and Uniform Intelligence (concerning the indication That ) Iswara endowed with Maya and Brahma and their mutual
illusory

attribution

after

having been established by

the

Sureswar Acharya expounds versal Cause.

191.

Supreme

Self as the

Him, Uni

To

this

effect

the
is

Sruti
truth,

mentions,

"From

the

Supreme Brahrna which

been derived
grains,
ether,
air,

knowledge and

bliss,

have

fire,

water,

earth, medicine, food-

and the physical

But
it

body."

192.
of mutual

may be asked wherein

through

consists

the

allegation

attribution
It
is

illusion in

the

passage above

quoted

therefore said, the attribution of casuation of

the universe to

Brahma having

the indications of

truth,

know-

lege and the rest, and the attribution of truth to the universal
cause,

the
is

reflected

intelligence

inherent in

Maya

(that

is

Iswara)

due

the illusory
193.

want of proper discrimination arising from attribution of one to the other.

to a illusory attribution of
[

This mutual

one

to

the

oiher

has already been exemplified

is

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 that has been starched, the

it,

stafch appears to be one with

the oneness of Iswara and

of

Brahma

through mistake similarly or their mutual attribution

;

one another
194.

is

due

to illusion.

As

a person of dull intellect fails to discriminate the a cloud and

the

difference between the space appropriated by

Il6

PANCHADASI.

unappropriated infinite space [of which it is a part,] so do the ignorant conceive the oneness of Iswara and Brahma. But that difference can only be conceived 195. by ascer taining the purport under the six features. These are the
:

beginning and the end, repetition,

novelty, result, illustration

by praise and by supporting argument.* If the purport of the Sru/: be determined in the above manner under the six methods cited, it will appear that Brahma is unassociated
(unconditioned) while Iswara
telligence in
is

the reflected

shadow

of in

Maya.
Sruti,
forth
in

He
the
the

is

the creator of universe.

is

196.
plainly
in the

In
set

unconditioned nature of Brahma

beginning and end:

is

for

instance,

beginning Brahma

described
"

as

"

Truth,

knowledge
cannot

and

infinite;"

and

in the
1

conclusion,

Whom

speech

grasp
197.
to
it

unspeakable.

The
is

Sru/i
likewise

text.

declared by referring the creative source of the universe, the cause of the individual s enthralment."
is

nature of Iswara
"Maya is

now

[He

is

subject to

bondage.]
is

Hence Iswara endowed

the

with predi
is

cate of

Maya

the creator, while

individual

a subject

of metempsychosis.

is

The mode in which creation of Iswara took 198. now being declared. [From the standpoint of
desired
to

place

be manifold, and thus became the collective bodies Hiranyagarbhaf just as the pro found slumbering condition passes into dreams.
totality of subtle

He

knowledge.]

The commencement and the con Says the Vedantasara clusion repetition, novelty, the result, illustration by praise and by supporting arguments are the means for the
:

determining

purport

the reader

is

referred to

DHOLE

f The subtle astral body ing to the manner of observing

S Vedantasara, pp. 44-45. has one or several indications, accord

it

collectively or individually like the

;

and water considered before that the subject of one Intellect (Spiritual Intelli gence or Boodhi) or of several. In the former condition it is the
reservior.or the tree
it is

wood and the

is

to

say,

cither

PANCHADASi:
199.

JI7
in

From
;

the two views

expounded
and

Sruti, in regard
[as for

to creation

of consecutive serial production

instance,

ether

first,

then

air,

fire,

water,

earth] or their simulta

are
in

neous beginning, not worth knowing

telling against
in

one another, both of them

same manner as dreams happen both ways, consecutively and simultaneously. For the 200. The nature of Hiranyagarbha is defined
;

the

conceit

that

he

is

the

collective aggregate of subtle bodies,

and pervading
Soul) he
is

like a thread

through

all

beings (called Thread-

the predicate

of desire, action,

and intelligence
all

of all individuals.

201.
partially

As

in the

morning and evening

twilight

objects

covered by darkness can only be dimly perceived, so the objective world is but faintly apprehended in the

Hiranyagarbha condition.
202. As the sketch on a piece of canvas duly prepared with starch can only be plainly perceived when drawn with a crayon, so is the body of Iswara marked by the subtle astral

body derived from non.quintuplication

of elements.

Thread-Soul or Sutratma, for it pervades like a thread through created beings, and is the subjective Intelligence of Hiranya garbha, thus constituting a collective totality. In the latter or
all

individual condition

it is

every living being.

(Thread-Soul), for
thread, and

the special or separate intelligence of Consciousness associated with the collective

is

totality of subtle astral bodies

it

known by

the
all

names

of

Sutratma
like

pervades through
in

such bodies
its

Hiranyagarbha or Prana,
will-force,

the five great elements

being a state of simple uncombination, with

for
its

for the conceit of

knowledge,

and active energy

attributes.

It

is

the subtle body

itself.

Iswara associated with \Maya

] illusion is

abounding
astral

in

pure goodness and for the conceit that

is

He

the

body Hiranyagarbha. Ignorance abounding in impure goodness, for a similar conceit that he is the subtle astral body, is called Taijasa. Vide DHOLE S
Vedantasara, p. 23.

called

Prajna associated with

IlS

PANCHADAS1.
Like the tender stalks or
this
leaflets of a

203.

seed

that

has

germinated,

Hiranyagarbha

is

the tender

seedling

out of

which

is

produced the universe.

204.
visible
;

As
as

in the full blaze of the

sun

all

objects are plainly

fruits

the

figures and

trees

and plants bearing

in a piece

or

sheaths of corn are rendered manifest,

filled

of

painting

with colour, so

is

this material

world plainly manifested

in the fifth

in Virat s condition.

205.

This Virat

is

mentioned

chapter of the

Second Ashtaka of the Yajur Veda Sanhita and Purush Sukta. Brahma to the Turienne column all this universe is "From

mentioned as constituting the shape and form of Virat. From the unanimous testimony of the different 206.
sects

of worshippers

this

can

be

gleaned concerning
208].
to

the

nature of Iswara [mentioned in Verses 202

internal

PVom

the

knower

to a
is

spade every object

pointed out
in this

as Iswara.

[This

be worshipped and the two following

is fit

Verses.]

The
Siva,

internal knower,
Fire,

Thread-Soul, Virat, Brahma,

king of
difficulties,
;

Vishnu,

Ganesa,

the

Vairab,

Myral, Marika (goddess), Yaksha, and Rakshas

207.
bird,

the ficus
;

Brahman, Kshetrya, Vaiswa, Sudra, cow, horse, deer, religiosa and banyan, mangoe, barley, paddy,
Water, stone, earth,

and grass
208.
these
yield

are Iswara,

and

to

wood, an axe and spade, all worship them is meritorious, for they
in

good

fruits.

209.
derives

person engaged

the worship of such

objects
;

benefit

according to the

mode
is

of his

worship

and
be

in proportion to the dignity of the object

worshipped
the
least

will

the

measure of his reward.

That

to say,

the worshippers

of low reptiles, or inanimate objects derive

of benefit, while the

amount
Iswara

higher

divinities

worshipped

as

bring forth the best results.

210.

But there

is

only one means for cutting

off

metem
of

psychosis and

getting

emancipated, that

is

knowledge

PANCHADASI.
Brahma;
as

lig

to keep away dreams one must just necessarily himself awake, so by dispelling ignorance one is freed. keep 211. All the phenomena which at present are discernible

from Iswara, Jiva, physical body, to animate and inani mate objects which go to make up the universe, all this is a dream for they are material in the light of knowledge of secondto us,
less

Brahma.

Brahma alone
in

is

real

and the

rest

are im

permanent, hence
seen in a dream.
212.
nitional

regard

to

Brahma

they are like objects

For Iswara (the

sheath)
are

blissful sheath)

both

contrived in

Maya and
is

and Jiva (the cogfrom these

two have been produced this universe. Of them which portion of creation 213.
which belongs to Jiva
citation
is

Iswara

and

now being

set forth

of Sruti.

"From

determination

the according to entrance is

to

Iswara
is

s,
s."

and from the waking condition,

"

etc., to

Jiva

The Supreme Iswara

observed, certainly

emancipation I have

made

the several abodes (with their adequate

inhabitants food

and drink) and have made

214.

my

entrance

in the

body

of the

individual through the cranial aperture in the

center."

From

a want of

knowledge

of non-duality about the

self*

oneness of Brahma and individual

Sruti, persons
it

established

in

the

opposed

to that doctrine or
in

are

found engaged
with

unacquainted with disputing about Jiva and Iswara who

are

endowed
215.

Maya

and

in vain.

The

sight

of an

emancipated person

gives

me

pleasure, that of a worldly-minded person enquiring after self-

knowledge

excites

my sympathy and makes me

who

feel pity for

him, but with those dull* dissenters

are ever entangled

in

* There are three grades

of dullness,

classified as either good, indifferent or

bad.

hence such persons are Those who have no

faith in the teachings of the Shastras

though they have a concep

first

tion of their purport

belong

to
of,

the

class.

Those

having

neither faith in, nor knowledge

the Shastras

and following the

120
the

PANCHADASI.
meshes
of the
of error

and know not

I

the unassociated intelli*

need not engage in any more PARABRAHMA, gence wrangling about the real nature of Iswara and Jiva.
216.

From
all

the
of
;

worshippers of grass, trees, bricks

to

Yogachars,

them are

in

error

concerning the
nature

real

nature of Iswara

from the followers of Sankhya

all

to those of

Charvak (Lokayats)
Jiva.

are in error concerning the

of

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

is

218.

Though according
there
is

to the dignity of their objects

of

an appreciable difference amongst them, worship, but of what benefit is it? Or as a kingdom obtained in a dream,
or

wealth acquired by begging in that condition

is

of not

the

slightest

use
so

when
do

the

dream

is

dispersed and the person

awakes

their

respective

devotion bring forth neither

bliss nor

219.

emancipation from future re-births. Thus then, it is incumbent upon one desirous of
Iswara,

release instead of engaging in fruitless disputes about

to

ascertain the nature of

Brahma, and

to acquire that

know

ledge (which would procure deliverance to him.)

220.
it

If

as

means

of acquiring that

knowledge

[of self]

be necessary to begin with the nethermost rung of the

with
Jiva

ladder,

and Iswara, by
of being

all

means do adopt
in

that

method, but beware

in

your preliminary
221.

endless disputes entangled and do not allow yourselves to enquiry,

lose sight of that

If

one object, Brahma.

that

you contend

according to Sankhya Jiva

is

is

unassociated, pure intelligence, and Iswara

similarly

men-

bent
those

of

their

wishes are

indifferent

while the third class include

who have a faith in the Shastras, but from ignorance act aa they choose. With persons of above description, the author
writes, all disputes are useless.

PANCHADAS1.
tinned
in

121

Yoga, or that the indication of

"That

That and Thou

cited
in

of

the transcendental phrase

art

Thou,"

Yoga-

The

Shastra can be clearly ascertained to indicate Jiva and Iswara. oneness of properties both in reply is, in spite of the

Iswara and Jiva, Yoga Philosophy maintains an actual existing difference between the two, which is not the conclusion of our
Vedanta.
222.

Do

therefore listen

We
of

(Vedantins) do sometimes avail

the

ourselves of the
as a step for

indication

two words That and

of

Thou

facilitating the

comprehension

non-duality,

otherwise

they

are not
tion.

for establishing actually a difference in their significa

In other words,
a

when

they are spoken of

signification,
it

separately

as

conveying each

separate

is

only

for the

which refers purpose of establishing an identity of indication, Self and the Individual the same to the one and thing, viz.,
Universal Self are one.
223.

One entranced
is

in

the

meshes

of

Maya which

is

without a beginning,
Jiva and Iswara
;

apt to conceive of a difference between

and

for preventing such

an erroneous notion
of

of subsisting difference, the signification

those
to

words are
non-

cleared
duality.

of

all

inconsistencies

and made

indicate

224.

That can be done

in the

same way

as in the instances

already cited before:

Of

the

space

appropriated by

a jar,

whatever having no difference the ether of water and it is a mere unit, or as between

with the infinite

space of

which
that of

cloud the difference

225.
difference

is nil.

As
in

in the instance of the ether of

water and

cloud a

their

associates

constitutes the difference of

[water and cloud respectively] the two, which is far from real ;
ether

and

their

receptacles,

the

present
are

in

jar,

and
are

that

infinite

body which
:

fills ail

space

pure

for

they

un-

associated
226.

So the

blissful sac (Iswara)

are dependent

on the associates

of

Illusion

and the cognitional (Jiva) (Maya) and In-

16

12J

PANCIIADASf.
(Boodhi)
respectively

tellect

and

their

occupation or seat,

Brahma and.Uniform
227.
It"

Intelligence are ever pure [and unrelated.]

in

it

be said,

order to arrive

at a

proper under

standing, in regard to the indication of the

words

That

and

Thou
clearly
trines

no harm can
Yoga>

result

in the

admission of the views of

establish

Sankhya and
;

for they

help

to

the

the reply

is,

we may
for

as well take the help of

meaning the doc

of the

of a

Charvaki

comprehending the indication

foodful sac and that [the physical body] is fit to be consider ed [by the help of this borrowed interpretation] as self. Since between the doctrines of the Vedanta and 228.

those of Sankhya and

Yoga

there

is

marked

difference,

it

is

impossible
in

to

expect any agreement.

This the author shews

the following
is

manner

there
is

a difference in
distinct

According to Sankhya and Yoga and the world is real, and Iswara Self
:

something

they set

from the world and Jiva (Yoga). Unless aside these doctrines, there can be no agreement
question be asked what necessity
since a

between them and a Vedantin.

229.
If the
is

there

for

ascertaining

non-duality,

knowledge
to

of the unrelated
?

condition
reply
is,

of
in

Jivatma
that

is

enough

procure release

The
on the

case an individual

may

fix

his belief

reality of

sensuous enjoyment as garland and sandal, and con

sidering them to be ever-lasting, attain his release. 230. That is to say, as it is impossible to regard a garland, sandal, etc., in the light of real and eternal subs
tances,

so

it

is

impossible

to

separate the Jiva

from

his

relationship with Iswara

and the universe.

is

231.

Why?

Because he

material

in constitution

and

Matter (Prakriii, Ajnana or

perty
of creating
real,

Maya) has
;

unreal

always the pro moreover, Iswara is his

controller;

how

then can he get rid of future re-incarnations

when he
by the

is

thus placed between

Matter and

Iswara, deluded

first

232.

and controlled by the last ? But want of a right discrimination

is

alone

the

PANCHADAS1.
source of creating the above
control
;

123

named

conditions of relation and

when they are destroyed, by the advent of knowledge, or say, discrimination, the chance of creating the relationship and control is alike destroyed on this ground an antagonist
;

may

take his stand.

In that case, he

is

one with a follower

want of discrimi of Sankhya. [For indiscrimination is either or else something opposed to it. Now nation, or something
;

these

are

the three forms

of

them

the

first is

untenable, for,

productive

want implies an absence or nothing, and that cannot act as a cause of something, hence want or absence of
discrimination cannot account for a cause of relation and

and

Neither the second form holds good; for we do not control. as for instance, a jar, to be such find that something else it maintains something opposed as form cause and the third
;

to discrimination, clearly establishes

ignorance

which
it

is

the

same with Prakriti

Sankhya.
233.
release,
If for

of

Sankhya.

Thus

then,

upholds

Self
for

the purpose of attributing bondage and be declared to be manifold, even that is not
is quite capable of doing that. Like things created in a magical performance,

possible,

Maya
?

234.
(as

How

the

creation

of a

tree

bearing mangoes or other

is

fruits,)

what

is difficult

of being
its

produced

easily created

by (Maya)

Illusion

and

for

being naturally endowed with opposite or

\i. e.,

antagonistic
release

properties

unreal],
it

creates

bondage

and

or emancipation.
first is

Now

cannot be contended that

as the

tion must be admitted as a necessity

an action of ignorance, consequently emancipa as that will be against

;

Sruli,

for

nowhere does

Sruti

suffer

the

actualitity

of

emancipation, like that of bondage, to prevail.

235.
Jiva
is

As

for
to

instance in reference to his actual condition

"

said

be

truly

Without destruction, and origin,

neither

bondage nor emancipation, without the means (hearing and the rest) and any desire of release, and
subject to
in

whom

has ceased ignorance.

124

PANCHADASI.
But the milch cow

236.

Maya

has two calves, Jiva ami

who, according to their inclination, drink the milk of duality, but that does not affect non-duality anyhow, nor can cause it any injury.
Iswara,

237.
really

Except a difference in name, there is no difference present between the Uniform Intelligence and Brahma,
is

just as there

none whatever between the space appropriated

of
it

by

jar

and the great body

That Non-dual

outside,

infinite

ether

238.

Principle

or
to

Entity
the

[Secondless
of

Brahma] which was present prior

universe, (as
is

creation

the

said in the Sruti)

i.

is

even present now, and will

;

so

continue

in the future that, but

e.,
it

during emancipation
is

there

is

no doubt about
alone

true.

Then why
?

are people

generally so fond
Illusion

of creating

difference

leads
of

the

generality

mankind

people astray and that is are fond of creating

Ignorance or the reason why

a. difference

between the Individual Self and Brahma.

239.

and

But the question is, if the unreality of the universe reality of the secondless Entity or Principle, Brahma,

conviction
a

which form the subject under consideration, be an established with the wise, why are they found to behave like

man

of the world

[ignorant]?
self.

Where

then

is
it

the necessity
is

of acquiring

knowledge of

Therefore

said,

from

the

force

of fructescent

works,

many

wise persons are found

to have, the

same

inclination for using material objects as they

to,

were accustomed
they are free from

prior to the rising of

knowledge, but as
in
its

illusion

they

are

never ensnared

meshes
240.
site

as ignorant persons are.

To show

that the wise are free

is

from

error, the

oppo

condition of the ignorant

being

first

cited

here.

The

ignorant

have a firm belief

in their

mind

as to the reality of

enjoyment or
the

suffering, both in the present

etc.,]

sphere

as well in
for the

next

[heaven,

and there
is It

is

neither

room

secondless Brahma, nor

discernible in their mind.

PANCHADAS1.
241.

125
hence

The
to

wise
their

have

an exactly opposite belief

perception

according

individual

and

conviction,,

people create either bondage or release.

242. [Arguments for establishing the reality of Brahma and unreality of the universe are now being given.] The manifestibility of the secondless Brahma is derived from the

Shastras and
the secodless
ascertain
It

Brahma
with

not from experience. It may be contended, as is not visible, hence it is impossible to

any definite precision.

But

this assertion is

untenable, inasmuch as Brahma in the form of intelligence is everywhere manifest and is clearly the subject of perception

and experience
this

in every individual.

Then

again,

if

it

be said,
its

manifestibility

of intelligence

can be admitted, but as

its

entireness cannot be perceived, the universe also in

is

entirety

therefore you are constrained to admit an between non-dual Brahma and the dual objective equality far as so an absence of world, complete perception goes and if in that to the latter does not stand in the way of regard

not perceived,

your conception, why then ?

243. the

is

Brahma

to

remain

unmanifested

Thus
that

then, the manifestibility or

in

perception of both

phenomenal and noumenal

if

the

same province being

equal,

reality of

the

does not prevent you from enquiring into the former, what objection can there be to hold a

similar view with regard to the secondless

Brahma

?*

244.
of

Now

the Vedantin
to

opponent adopts a different line

argument

do away with non-duality.

He

says

the

*
its

As

in

a pot of boiled

contents are

known

to

rice, by feeling one rice, the whole of have been well cooked, so by the faculty

of

ascertainment residing inside the physical body,

fulness,
is

in

intelligence,
etc.,

felicity,

eternal

freedom,

unassociation,

which

Brahma
self after

endowed

with, are easily perceived in

every individual

the

destruction of ignorance has ceased to produce

any

more

illusion.

126
secondless
reverse,
is

PANCHADASl.
without a duality.

Hence non-duality and

to
;

its

are

naturally

perception of

each other and from a opposed the phenomenal, no noumenal can be made out.

Adopting a similar course, the Vedantin may as well exclaim, from their natural antagonism, when the secondless Brahma
(noumenal)
then
is

manifested, the phenomenal must cease.

us
are

Thus
but his
is

both

of

equally
:

placed

so

to of

speak

opponent

replies to this

The

perception

intelligence
in the

not opposed to the phenomenal, hence we are not

position.

same

words from an absence of antagonism between your perception of the non-dual Brahma in intelli gence, and our duality, there is no similarity with the question
In other
raised by

you and me.

But inasmuch as the phenomenal
its

245.
it is

is

unreal

though

manifested,

reality

(apparent)

is

not opposed to that

in

of the secondless
to
it
:

Brahma, and a Siddhanti says

reference
is

If

you say so, then listen to

of

me

the

phenomenal

in

impermanence and that Brahma is the only Reality which no pralaya can affect, but continues to the end fully
non-being,
;

condition

or non-existence

(asal] but full of illusion

manifested.
246.
"To

the

end"

is

being illustrated
illusion

These unthink
of
is
it,

able

worlds are

full

of

and created out

it

hence

they are unreal.

to

Having thus ascertained them,

as
for

natural

consider

Brahma
is

the

only

Reality.

Unthinkable
for
their

signifies

what

not
are

fit

thinking;

these

worlds

being

material

unreal, and

for the matter of that

indes
of

cribable.

Therefore having found out the unreality

to

the

phenomenal,
Reality
is

regard

the

secondless

Brahma

as the only

but natural.]
If

247.

subsequently, the reality of

phenomena

reasserts

your mind after having known them to be unreal, are you again to have recourse to arguments and analysis over and over, till that error ceases to exist, [and for such
again
in

PANCHAI3AS1.
repetition there
is

12?
laid

the authority of

Vyas as

down

in

the

Sariraka Sutras, Chap, iv.] But it may be enquired how 248.

to

long

is

that necessary
for discriminat

ing

be practised the secondless

?

Hence

it

is

said,

Reality,

or

the

arguments means hearing and the

pain

and as they are else which is beneficial, inasmuch as they destroy every thing harmful to such knowledge of non-duality, they can be had recourse to ad libitum. In this respect, they differ from the
rest to that end, are

not attended with

of duality, for they are supporting arguments

painful,

as they

cost an
it.

effort

on the part

of the individual seeking to establish

249.
his

Moreover,

it

may be argued
is

that a

person even with

hunger and thirst, in knowledge of Brahma, of the same worldly pursuits as he used to be before, short,
subject to
in his state of
hungry,"
"I

ignorance
thirsty,"

now whether
?

the declaration

"I

am

am

indicates self

Or

the

first

personal

the Intelligence which is pronoun has reference mainly to To such a question, a Vedantin admits the first view, self?

so that the principle of egoism or individuality, you may well It may see, and no one asks you to do otherwise [not to see.]
as well be

mentioned here,

that the

second view

is

inapplicable,

because self is unrelated and unassociated, and he can have no concern with hunger, thirst and the rest.
250.
is

But

this

discussion does not stop here

a dissenter

apt to maintain,

though hunger and

thirst

may

not

properly

be the subjects

of self, yet
;

apt so to perceive

through illusion or mistake one is and says a Vedantin, in such a circum

stance [of attributing hunger and thirst to self through illusion]

the best plan
is

to destroy that illusion,

and

to

practise

dis

crimination always.
251.

For, illusion comes from interminable

desire

which

has no

beginnning

and

for

its

removal, the repeated practice

of discrimination [from things real

and unreal]

is

very proper.
its

252.

That unreality

of

the

phenomenal world, and

I2S
illusory nature can only

PANCHADASI
be found out by argument, analvsis But objection may be

and deduction, and not by experience.

taken to
position
it,

for the experience of the exquisitely beautiful

com

of

the

universe, which

is

quite unthinkable* and for

its being a subject of cognition for the witness, it cannot be maintained that its unreality is alone capable of being deter

mined by arguments and not experience.

:

And

that

is

now

It is not to be said, that the discri being removed as follows mination of unreality proceeds from argument only, where

the witness has an experience of the unthinkable

[of the

composition

phenomenal.] That unthinkable (composition) is an indication or 253. sign of the falsity of an object but a dissenter seeks to con
;

nect

it

with the pervasion of

is

intelligence
it.

of

self,

and
is,

says,

intelligence

endowed

with

To

this, the reply

from a

want of prior contact or combination, the unthinkable com position, is one indication or sign of non-duality and the
;

Vedantin admits the unthinkable source of

self,

because he

must be
his origin

either

that

or

its

reverse
of

must be capable
not

contingency, being conceived with ease,

;

in the latter

which

is

a fact, because eternal

hence there

is

no other

alternative but to call

254.

How

him (Achinlyarachana) unthinkable, etc. can intelligence said to be eternal ? Because

If
;

nothing can be conceived anteceding it. say, intelligence has a prior condition

he

any one were to is to be asked,

What

it

is ?
?

Whether

it

is

conceived by intelligence or by

insentiency

Now

then

of the two prior conditions either of

intelligence or insentiency, insentiency

cannot be the instru.

it ;

ment

of discovering intelligence,

and hence cannot precede

* Literal

construction

of

achintyarachana

is

what has been

given here, that would signify either the worthlessness of thinking about the source of the world, for being putside of self and a
duality
so vast
;

or

what cannot be accurately surmised from thinking

and unknown.

PANCHADASI.
"With

reference to the
is

first

view, the question

is

whether

intelli

gence

perceived by

the

same

intelligence or by another
if it

intelligence to constitute a prior condition ; of them, said in reply, that the prior condition of intelligence
distinct

be

is

quite
to

from the same intelligence,

it

will

then

amount

an

admission of two intelligences, a duality and as non-duality does not recognise another intelligence, and even for argu

ment

sake admitting

its

existence, there will yet be wanting a

its

co-operation (pratiyogi) of that intelligence, without which

knowledge or perception
again,
this

will

be clearly impossible.

Then

with

that

perception
will

one (intelligence)
other

by another (prior) intelligence be reduced to the condition of

insentiency like that of a jar, etc.

that

Thus
sets

then,

there

remains
being

consideration

which

forth intelligence

manifested by the same intelligence. Even that is untenable, for want or absence of a thing cannot be perceived by itself.

Moreover, in regard to phenomena, owing to a difference in the demonstrator the internal organ and the rest, and for

an

utter impossibility of perceiving

an absence of that duality

iiis trtt-

(the

world)

by

itself,

and

for

an absence of another
it

ment,

a prior agent of that duality

may

as

well

be said
the

that like the want of prior condition of intelligence,

phe
of

nomenal has
preceding
duality
is
it.

also

no prior condition,
it

of another substance

Therefore

is

said,

the

prior

condition

conceived by intelligence.

255.

The phenomenal

with a prior

condition

[in

intelli

gence]
is

merely a product just as a jar is, yet its composition unthinkable, and for the matter of that, false and unreal
is

like

phantasmagoria.
256.

Thus
and

then, having

shewn

{ante

242-254] the
it

mani-

festibility of intelligence in the

eternal

visibly
is

perceptible

beginning, consequently save and beyond it, every ;

is

other thing

the same intelligence.

the tangibility

is perceived through But then objection may be taken as to or visibility of the non-dual secondless Reality,

unreal,

and

that unreality

130

PANCHADASI.
Hence the author proceeds
is visible,

Brahma.
telligence
is

to

clear

it

away.

In

and through

it

unreality

of

phenomena

consequently the assertion that the secondless not visible, would entitylBrahma imply contradiction.
conceived,
is

257.

If

it

be

said, notwithstanding the

explanation above

given

after

the

have no
find
:

faith in
in

for

many Vedantins \vho and why so ? The reply is not difficult to the case of Charvaks many of whom are well
yet
it,

Vedanta, there

are

versed in logic and sound reasoning, yet are they found taking self with thejphysical body, and why is this?
258.
If

mis

you say from want of a

clear intellect they are

unable to discriminate properly, then I may as well conclude from a want of proper study or right interpretation of the
Shaslras, those

Vedantins shew no

faith in

the

explanation

about the
259.
Reality,

visibility of the secondless Reality.

When
desires

by a proper ascertainment of the secondless seated in the mind and passions are all des
in
life
;

troyed, then an individual attains deliverance

his present
life
is
it

and

in

he enjoys supreme

felicity.

This
it

effect of self-

knowledge
deny
it,

mentioned
is

in the Sruti,

and

is

impossible to

for

a visible result.

260.

As

for

instance
of

"

When knowledge
are
all

of self arrives

maturity, the joints

the

heart

destroyed"

Sruti.

Joints refer to desires and passions.

261.

But here

desires,

refer to the mistaken identity o?

egoism (Ahankara) and intelligence, as instanced in the use of the first personal pronoun I and its deflections, mine, etc. 262. Though the above desires are sources of evil, yet
in reference to

egoism,

if

intelligence be kept apart

it,

and separ

ate

and not mixed up with

and

in that

condition of Aliena

tion of intelligence kept distinctly in view, millions

and tens of
[of

millions of desires, will not be

self]
;

prejudicial

to

knowledge

for the maturity of

joints

af the heart [as

knowledge has already destroyed the has been mentioned already].

of

263.

As

for

a preponderance

de-merits

in

you, the

PANCHADASI.

13!

no satisfaction perception of the secondless Reality brings you desires and the with destruction of the and comfort, so even
passions
[joints

of

the

heart],

if

as

a result of fructescent
fruit

works

works which have already began to bear

afterwards.*
[desires originating with

desires

do come
264.
to
it]

They
in

egoism or belonging
Self

cannot
;

any way

affect the

Supreme

who

is

intelli

gence

just

as

a disease of the physical body or the growth

of a tree cannot
after
affect
self,

and decay or destruction

is

for

he

quite

unrelated,

similarly
to self,

the destruction of illusory

in the
first

attribution of
is

egoism

any desire originating

of distressing, causing pain or affecting him quite incapable

in

any way.
* With
reflex

intelligence,

physical body,

and

self,

egoism

is

apt to be mistaken by a gradual consecutive difference of which there are three varieties, viz., ordinary, active, and erroneous.

The

identity or oneness of

egoism with the

it

reflex

intelligence

is

ordinary or natural, for

telligence
is
;

comes and goes with

it

reflection of in

then again, identity of egoism with the physical

body

a result of fructescent works, because the conception or experience I am a man," etc., of all individuals lasts so long as fructescent works continue with their
called

active

[Karma]

as

is

"

destruction

there

physical body.

no more any attachment or conceit for the And the mistaken identity of egoism with the
is

witnessing intelligence which is quite unrelated is called erroneous, as it is conceived in ignorance, because with the destruction of

ignorance a wise person destroys that identity, and he is never I am an I am a doer, an eater, happy or found to say agent," miserable." in this way, illustrated the mis has Sankaracharya
"
"

taken identity of egoism. In regard to the first and the second, they are seldom found to be the subject of perception in the wise from a destruction of ignorance and error or mistake, the wise
:

are exempt from the third variety, so that the property of egoism in the shape of reflex intelligence and desires, cannot militate
against the Witnessing concerned.
Intelligence,

so

far

as a theosophist

is

PANCHADASl.
265.
If

you

say,

prior to the destruction of desires

and

passions of the heart, there

is no possibility of any connection of desires with the unrelated blissfulness of the Supreme Self,

hence there

will

be no more forgetfulness about

as destruction of the heart
s

it,

for

it

means

the

same thing
If

joints,

and

that shall constitute your success.

266.
is

you say ignorant persons know

for a heart s joint,
is

it

not,

hence

it

the

name

for

the

difference

between

wise and

ignorant

known by

the presence or absence of

those joints (desires).*

267.

Between the ignorant and wise there

its

is

no

difference-

whatever, so far as an attachment or

cal body, organ,

reverse, for the physi

and

intellect

is

concerned.

example, between one who has the sacred thread, and one who has it not though belonging to the

268.

As

for

same

caste, there is

no difference so

far as the

rules

of
in

food
the

are concerned, but their actual

difference consists

qualification of the former for the study of the Vedas to

which

the latter
269.

is

dis-entitled.

Destructions
is

of passions

and desires

in the

heart

of the wise
v.

proved by a reference to the Gita (Chap. XIV. as follows 22) They neither shew an aversion for
"

miseries already befallen, nor evidence a desire for happiness, but like a person quite unaffected by them, allow things to take their usual course," and this is called destruction of the heart s malady.
270.

But the

text

quoted from the Gita may be construed

;

as a piece of counsel for the wise

it

asks them

to
is

be quite
therefore

unaffected either by pleasure or

its

reverse,

and

The

Sanskrit word
it

has no

joint,

likewise

Granth? means a joint, but the heart means a knot, which even it has not,
;

therefore

it as there can signifies crookedness, a malady, etc. hardly be any grievous mistake about it, I have allowed it toremain and this explanation is hardly called for.

PANCHADASI,
no proof
desires.

133
passions

of destruction of
If

the heart s malady,

and

a dissenter would argue

like

in this strain, the

signifi

cance of the word

futile;

in

the

verse

would be rendered

and

if

it

strength in
that

the body,

be alleged that from want of the requisite the wise are prevented from works, [so

their they cannot be said to have destroyed a neces as then from abstain hence actions,] desires, they
virtually

sary

deduction,

it

would follow

that

the wise

are

ill

and

suffering.

271.

If

you regard a knower

of self, perfectly passive

and

indifferent to pleasure or pain, as a sick

man, how very

is

credit

able

is

that to your intellect,

and how clear

your knowledge.

What

next

you support your assertion by citing the Bharat and others were alike as a testimony, where it is said What prevents supremely indifferent, but they were sick
272.
If
"

Puram

;"

mentions "Even you from taking note of the Srutitext which in eating, playing, and sexual intercourse, a theosophist acts
like

one
273.

indifferent."

Bharat and others did not

live

without eating, like

of

wood and
274.

stone fixed in one place, but from fear

indifferent to pleasure

company

they lived supremely

and pain.

And

that avoidance of

the following reason.

company owed its origin to People who mix much in company are
and those without
desirous
of
it,

often found addicted to harmful works,

enjoy felicity; avoidance of company

hence

for

a person

happiness

is always essential. Dull and 275. 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

ances externally, engaged in the practice musical instrument, or accompanying it vocally

it,

of playing
;

appear on a

let

them do
condition

as

it

can bring forth no

is

evil, for

the unassociated

of self

a natural inference to us [and a matter of fact].

Indifference,

276.

knowledge, and

material

abstinence

134
are helpmates
of

PANCHADASI.
each other;
in

many

instances

they

are

present together in the

in different.

same person, and sometimes separately

nature,

277.
different

But

their

cause,
of

and

action

(result)

are
for

and are never

it

one and the same shape, hence,

all
is

a theosophist,
278.

is

proper to discriminate their difference.

subjects
the source*

To

pry into the defects of

* If we take a little pain to enquire into the usual phases of an earthly existence we shall find everywhere we are subjected to pain varying in intensity and character. For instance, in intrauterine
sides
life

the fcetus

is

surrounded by and encompassed on

it

all

with

the uterus,

floats

in a
;

quantity of fluid,

and

lives
it

entirely
is

on the mother

blood

from her rough movements,

indeed protected by the fluid, but yet it has to change position before delivery takes place, and that is attended with pain alike to
the mother as to her offspring.
Its

nurture

and

growth

are

attended with the same anxiety and costs a deal of trouble. So on till old age, when the limbs refuse to carry the weight of the body, the spine is doubled up, sight and hearing are almost gone,
teeth have
saliva,
left

the jaws,

allowing an

incessant dribbling of the

person and with whom he speaks, he loses control over his excrements, and they escape sometimes quite unnoticed for which his relatives are not charitable enough to overlook. He is reprimanded as an old
to the

a source of nuisance both

useless

confined

dog, his dissolution is prayed for by the family when he is in a bed of sickness, and if it happens to be a chronic

malady,

many
and

are the curses showered

useless,

upon

his

head.

He

has

grown

old

none cares

for him,
is

not even his children.

Under such circumstances who

an aversion to
said, a
life

there that should not cultivate

and

its

man

of indifference

repeated re-incarnation ? Hence it is should always take things at their

in
relief

as

natural light or real worth and attribute faults glaringly, it were, to intensify his aversion for the world.

Now

the

nature of indifference
for
it.

is

to cast

away every

thing or

shew any aversion

indifference,
it

is

But as there are several degrees of classified under two varieties with several sub-

PANCHADASf,
or cause of indifference, and to have an aversion for
is
its

135
all

things
is its

nature, and not

to desire

what

is

already discarded

result.

279.
tion

Hearing,

consideration/ and profound contempla

discrimination
of self

are the source,

the

nature,

and

to prevent desires

and passions from

rising in the

subjugated

mind,

the result of

knowledge or perception.*
(i)

divisions.

For instance we have

Par, and

(2)

Apar Vyragya.
and prosperity
it.

said to signify an aversion for wealth already got, and altogether to discard or abandon
first is
is

The

The second

sub-divided into four varieties

(b)

named

respectively (a) struggling

(Yataman},
indriya),

and

(d)

distinguishing (Vytireka), (c) earnestness (ekasubjugated. They are defined in the following
is

wise

The Struggling
the defective

an indifferent variety and consists in

nature of things. Distinguishing con regarding sists in improving the good qualities of a person, deriving satis faction therefrom. Earnestness is to abstain the external organs
of sense

from internal desires

and when they have been

mind,
it

so far

subdued that they no more trouble the

subjugated,

is

called

Of
of

this last

are called

we have three more sub-divisions to speak of, they When with the demise dull, sharp, and very sharp.
one
is

wife, child, or loss of property

feels

disgusted with the

world,

and

desires to

abandon

it,

that

called dull.

Then

again,

incessantly prays not to have a wife, wealth, or son in his present life, with a tranquil intellect, that is called sharp and in regard] to a future state when he wishes not indifference

when a person

even for the

last variety.

blissful

abode

of

Brahma,

it is

an instance

of the

Yajnavalka addressing
of

his wife Maitreyi says,

"

Self

is

sure

being seen, he is fit to be heard [from the precepts of the wise] considered and meditated upon." Thus then in regard to the perception of self visibly by the mind the above are the

worthy

several means,

and as such they are sources

self,

over, discrimination of

More of knowledge. has reference to the ascertainment of

uniform
intelligence

the existing difference between the

and

136
280.

PANCHADASI.
Forbearance

and the

rest* are

the

cause

earnest

attention, the nature

tices of people,

and the slackening of the usual prac

Indifference/
is

the result of mental abstinence.

281.

Of them

knowledge,
for
its

and

actual

abstinence,

knowledge

the

principal

bringing in

emancipation, while indifference and

the

abstinence are merely

means
282.

of knowledge and helpful to it. For all three to continue in equal

force, in the result

same
his

individual, can only

superior

devotion
for

happen to a person as a but from some obstacles or

to get reduced.

of
it

other,

often

happens

one or two of them

egoism, but this

telling prejudicially against the doctrine of non-duality.

need not necessarily excite any misgiving as For the

;

uniform intelligence is something other than the physical body organs sensory and active, vital airs, etc., etc., and to look upon
it

as Self or

Brahma
;

discrimination
1

is the height of knowledge and the acme of but then to connect desire with egoism as my

my money, mine eyes/ are conceived hence the ascertainment of difference is insisted upon
house,

my

son/

in error,
;

but for

one,

who has no mistake

of self

as an

agent or instrument, his

the
Infinite,

egoism

Supreme

has already merged into the Absolute, Self, and his discrimination is matured.

Similarly the

concluding portion has reference to keep the mind free from being disturbed with other illusions in regard to self after it has been
thoroughly subjugated and restrained from the disturbing influence
of the senses.

They

include

(1)
(2)

Forbearance (yatna) Canons to be observed (niyama),

Posture (asana)
t

(3)

(4)
(5)

Regulating the

vital air

(pranayama),

(6)
(?)
(8)

Restraining the organs of sense (pratyahara), Fixed attention (dharana),

Contemplation (dhyana), Conscious meditation (savikalpa samadhi).

ANCHADASI.
is

137
increase
attains

283.
of

One whose knowledge

and
once,

diminished by an
never

indifference
at

mental
but
is

abstinence

emancipation

the liberated in

life,

entitled to enjoy the felicity of a as result of his pious devotions.

284.
of

On
enjoy

the

other
less

hand, one
of

who has
of

a preponderance

knowledge with
the

indifference
felicity

and

abstinence

is

sure to

supreme

Nirvan, and not that

destruction of visible misery which forms the happiness of the liberated in life.

285.
as

It is

the nature of indifference to regard

everything

worthless,
are
;

hence even the several abodes from Bhur to

looked upon as no better than straw, that is its but knowledge has its finality in producing a
foothold of affection for
all

Brahma

highest limit

steady

or
s

firm

creatures, equally

with one
286.

own self. As in the state

of

profound (dreamless) slumber

is

all

external objects are forgotten, so

[of

forgetfulness of enjoyment

sensuous objects] in the state of wakefulness said to be the final point of abstinence (Upariti)* In this mannner, the shades of difference present in indifference and the two
others, are
is
fit

to

superior

or the

be ascertained, [so that one may know which and may follow best, and which less so
for a presence or continuance of fructescent

accordingly.
287.

Though

works of various kinds, even a theosophist is at times infested with desires, yet that need not stand as a plea for construing
the Shastras in a contrary light.
288.

From

a force

of fructescent works, whatever condi

to
fill,
it

tion a theosophist

may be circumstanced

can create

Abstinence

is

continually to keep the external senses aloof

from sensuous
them, thereby

objects, after
to
;

they have been turned

in
all

away from

on the Brahma
Shastras,

mind engaged otherwise to abandon

keep the

hearing the precepts

acts enjoined in the

in the prescribed

order [by turning a Sannayasf].

iS

138

PANCHADASI.
knowledge
is

no
his

difference, his

suffers not the least, consequently

emancipation
289.

certain.*

To sum up
figures

then

As

in

a so

piece
is

of

painting
exquisite
illusion
it

several

are
a

duly represented,
duality

this

objective

world,

through the force of

attributed to the intelligence of the

essentially

Supreme
to

Self;

and
off

is

requisite

for

that

illusion

be shaken

and
non-

intelligence

alone particularized

(as

the

secondless,

dual Reality.)
290.
in

The

fruit of

reading the present treatise

:

is

enjoined

the

following

words
it

Those
outfits

of

clear

intellect

who

incessantly
shall

study

to

find

profound
sight

signification,

cease to be enchanted with the

like the ignorant, or as they

of this
in a prior

unreal
stage

world

used to be,

(\vhen,wanting t in

knowledge),

END OF VOL.

I.

* For with the destruction of ignorance the material of which

the future

body

is

to

be built

is

destroyed and he

is

freed.

MUSJID BARI STREET,

Calcutta, is/

January 1990,
>

Aeries.

Vedantasara OF PARAMHANSA SADANANDA JOGINDRA,

the

with
Price

Commentary
i.

of Nrishingha Saraswati, in Sanskrit.

Re.

Postage

anna.

Do. ENGLISH TRANSLATION, with an INTRODUCTORY MEMOIR on MATTER & SPIRIT. Price Rs 3. Reduced to Re. 1-8. (Slight
ly

damaged.)

Postage

anna.

(Only a few copies available.)

Price As. 12. Postage
Price As. 12.
i

Do. HINDI TRANSALATION.

i

anna.

Do. With BENGALI TRANSALATION.

anna.

Postage

THIS work establishes the Non-Duality of the Soul and # the Brahma, and is the Master-Key for attaining Nirvana by the destruction of Ajnana (A-knowledge).
together with the Original Sanskrit of the work of the above name. * * * The merits of these several translations * are undoubtedly great. The Bengali rendering is that of Pundit Kalibur Vedantabagish, the Hindi has been done by the wellknown Sanskrit Scholar, Lady Rama Bai, while the English is the work of the Editor [N. D.] himself. The book contains also a Preface and an introductory Essay on Matter and Spirit. The work is a proof of the indefatiguable zeal and industry of Babu Heeralal Dhole, whose English rendering alone is such as is sure to command a very wide circulation for the book."

The Arya of Lahore thus speaks of the work The work before us is a tri-lingual translation,
:

Philosophic Inquirer of Madras remarks thus a bi-lingual [tri-lingual] translation of the Vedantasara or the Essence of the Vedanta Philosophy of Paramhansa Sadananda Jogindra. The English rendering of it is from the erudite and scholarly pen of our friend Dr. Nandalal Dhole, late Surgeon to the Courts of Khetree and Marwar. may make bold to assert that the translation appears to us to be one which throws much credit on the translator, because of and perspicacity of style. In cases where the its

The
11

It is

We

simplicity
is

Text

obscured by the technicalities peculiar

to the subject, the

OPINIONS OF THE PRESS ON

(

has given ample annotations at foot of each page explaining the terms and contexts, so as to enable the student of Vedantism to understand the subject without any external aid, and also in view to make the translation itself lucid and un mistakable. The translator appears to us to have acquitted himself well, and from the way in which he has done his work, there can be no doubt that he has mastered the subject he has undertaken to handle, in a way profitable to others also."
translator

Indian Nation
"

in

speaking

of the

work says

It

gives

the Sanskrit

Text, and Translations

in

Hindi,

English. The Sanskrit Text is largely annotated. There is also a very learned, philosophical dissertation on the Vedantasara and corresponding European doctrines of the and a better edition would systems. The book is well got up hardly be desired."

Bengali and

being part, avowedly those expressed in the columns of our magazine, very little has to be said of this portion, except that the author has made uncommon good use of it, and elaborated very cleverly the whole. One point, however, may be noticed, as it is found to be constantly contradicted and picked holes into, by the theists as well as by all the supporters of independent creation viz., the definition
of Matter.
11

The Theosophist in reviewing the work remarks The views, at any rate in its first English
:
"

It was never in Spirit. state of constant change,

"This

Kapila defines Matter to be eternal and co-existent with a state of non-being, but always in a
it is

subtle

and

sentient, etc., etc., (p. 2).

tained and can

all along main What is hardly repeat too often. The article in the Theosophist for September Matter and What is Force ?
is

what the Editor

of this

Journal has

It is at 1882, is sufficiently lucid in reference, to this question. the same time pleasant to find that our learned friend and brother, Mr. T. Subba Rao Garu, the great Adwaitee scholar shares entirely with all of us these views, which every intutional scholar who comprehends the true spirit of the Sankhya Philo sophy, will ever maintain. This may be proved by the perusal of a recent work on Yoga Philosophy by the learned Sanskritist, Dr. Rajendra Lala Mitra, the Introduction to which has how every genuine scholar com just appeared, showing clearly prehends the Sankhya in the same spirit as we do. The ONELIFE of the Buddhists, or the PARABRAHMA of the Vedatins, is omnipresent and eternal. Spirit and Matter are but its mani As the energising force Purtish of Kapila it is festations. as undifferentiated cosmic matter it is Mulaprakriti. As Spirit differentiated cosmic matter, the basis of phenomenal evolution, In its aspect of being the field of cosmic ideation it is Prakriti. as the germ of cosmic ideation it is Chinmatra it is Chidakasam while in its characteristic of perception it is Prajna. ever presumes to deny these points denies the main basis of Hindu
;

Who

DHOLE

VEDANTA SERIES.

fastPhilosophy and clings but to its exoteric, weather-beaten, The main point of the work under review fading out-shell. seems to be to indicate how in this basic doctrine, upon which and the whole structure of philosophy rests, both in the Aryan Arhat tenets meet and are identical, in all, except in forms of The s Sankhya supports it. expression, and how again Kapila author has in this respect admirably succeeded in condensing the whole spirit of the philosophy in a few short pages. And a close study of the same is sufficient to bring the intelligent reader For a superficial reader, Dr. to the same sense of perception. N. Dhole, the English translator, seems to hold that Spirit is and quite a something quite apart and distinct from Matter, But such different substance or no-substance, if you please. readers can only be referred to the following extract
:

First Principle, And since the recognition the call it Prakriti, Purusha, Parabrahma, or Matter, Spirit, Absolute, or the Unknowable, clashes not with the cherished ideas of the most inveterate Freethinker
<

of this

how it is then that the author expresses himself a Dualist in the consideration that so simple explanation will be found far as the phenomenal, or the manifested world is concerned, the idea of Duality is launched into the discussion to indicate the two aspects of the one eternal whole, which together set the once turn from machinery of evolution into working order. But the manifested into the nonmenal, the unmanifested Life and the erudite author will most probably cease to call himself a dualist, as his work. is made very clear from the above quoted extract from
to ask,
!

above passages clearly prove that like all true Adivaitees Doctor holds Spirit and Matter to be but different is and every thing or aspects of the ONE-LiEE which phases It would be a pertinent question no nothing; if you prefer.
"The

the learned

The

*******
It
is needless to say to possess himself of

"

ought

again that every student of Adwaitism a copy of the work under review."
of

The Purusharthapahtaini
as follows
11
:

Masulipatam reviews the work

have to acknowledge with thanks the Vedantasara. a Manual of Advaita Philosophy of Paramahansa Sadananda on Matter and Spirit. It Jogindra with an Introductory Memoir Mr. Heeralal Dhole, whose is very ably prefaced by the Editor, the once learned and longs to see the revival of
It is

We

of our Aryan nation. glorious spiritual or religious advancement The Memoir and the English Translation of the Original Sans of krit Text by Dr. Nandalal Dhole, late Surgeon to the Courts with annotations, do justice to his Khetree and

patriotic

spirit

copious Prince of Yoga Kapila Maha Muni, the first his has masterly views expounded in the Memoir. Philosophy, The book is a Treasure of the Aryan Spiritual Philosophy and is to be in the possession of every enlightened gentleman,"
ripe erudition.

Marwar,

4
II-

OPINIONS OF THE PRESS ON

The Panchadasi,

or

TUAL TRAINING. BY VIDYARANYASWAMI. Vols. Demy 8Vo.

AN ENCYCLOPEDIA OF New Edition.

SPIRI

In 2

WHATEVER, the Aryan Philosophy says concerning the (Soul) and Parabrahma (Asolute) has been fully and elaborately discussed in the present work with critical notices of the other contending systems. It embraces dissertations

,%

A/ma

on Cosmogony, Psychology, Evolution, Yoga and Emancipa tion. It is a complete clue for the comprehension of the SCIENCE OF MAN, his relation to the Universe, and his ultimate It clears out the mistaken notions concerning Iswara destiny. and Parabrahma, and reviews Theism and Pantheism in all its aspects. In short, as a Key to ESOTERIC SCIENCE it is
exhaustive.

Ditto Sanskrit Edition Rs. 2-8. English Edition. Price Rs. 5. Postage As. 2. The Indian Selector in acknowledging the work writes * We acknowledge with thanks the Volume of the Vedanta Series, the Panchadasi. It is
"

second *

*
the Vedantasara. giving to the public the ancient Hindu literature
slated

translated

with copious annotations

by Mr. Nandalal Dhole, L.M.S., the same gentleman who tran

The

Publisher

deserves

credit

for

facility by supplying in cheap form. The

them with the [Book] is handy

and neatly
"

printed."

The Arya

says

Mr. Nandalal Dhole, L.M.S., translator of the Vedantasara and the Publisher of his works, Mr. Heeralal Dhole, are doubt less engaged in the laudable work of supplying the world with English Translations of the Aryan Philosophic and Spiritual A Hand-Book of Hindu Pantheism, the Panchadasi literature. * * with copious annotations * * * was received in our office during the last
month.
ful

In

it

we

find

many
of

study by the votaries

patronage."

valuable things deserving of a care Occult science, and * we recommend the work to the

public for
"The

The Theosophist
Parabrahma

writes as follows:

work purposes to discuss fully and elaborately what ever the Aryan Philosophy says concerning the Atma (Soul) and
(Absolute), with critical notices of the other con If we may tending systems. judge from the contents of the [work] under notice, the authors evidently are for the Adwaita doctrine of Srimat Sankaracharya. The arguments against the opponents of that system are undoubtedly strong. "The publication of the book under review is likely to do good, and we would recommend it to all who may be interested in a study of the Aryan Philosophy"

DHOLE

VEDANTA SERIES.
:

Philosophic Inquirer remarks is a country in which the highest truths of philosophy were taught to the earliest man, it was our own country India, the cradle of philosophy, which many a great intellect of our land delighted in, it was the Pantheistic phase of our Vedantic which while being most is a philosophy, if there philosophy highly intellectual and sentimental, can at best satisfy the human instincts, it is, we venture to say, without fear of contradiction, Pantheism proper sprung in India. Any interpretation of such a philosophy faithful in its entirety must be welcome to all thinking minds; the undertaking therefore of our eminent contributor N. D. to translate the Panchadasi with annotations is laudable and on perusal of the in every respect indeed above translation to hand, we have been able to find therein a clear and systematic exposition of Vedantism to the extent executed. cordially invite the attention of all our friends and readers to this very useful publication of the translator of the Vedantasara, and hope that it will meet with a large support from the educated section of our countrymen, the kind of support
"If

The

there

We

which

it

deserves."

III. On the Road to Self-Knowledge. Containing the Texts of MOHA-MUDGAR, ATMA-CHHATAK, ATMA-BODH, PARAMARTHASARA AND HASTAMALAK, with English translations. Price Re. 1-8.

*% THIS work is admirably suited for beginners. Srimat Sankaracharya and others have fully and elaborately expound ed the doctrine of non-duality in this book.
IV-

Fundamental
BY
"N.
D."

Truths

on the
the

Problem of
:

Existence.
"The

author has taken great care and evinced much subtility of discrimination, to present before us a concise dissertation on the
philosophic system of Kapila, the father of Materialistic philo sophy, as the author calls him. He then attempts to point out the difference between the Materialistic philosophy of Kapila and
aspect. his views are in respect to this great problem, the attempt slove which has been only fruitful in splitting the holders of different and conflicting theories into bitter and uncompromising sectarians and bigots of dogmatic proclivities, may best be gather ed from the following most telling passage : "And now that Pantheism is attracting increased attention from the highest intellects of the West, after sleeping a sleep of death in this cradle land of humanity where it first saw the light of day ; and since the recognition of this First Principle, call it Prakriti, Purusha, Parabrahma, or Matter, Spirit, the Absolute, or the Uuknowable, clashes not with the cherished ideas of the
"What

The Philosophic Inquirer reviewing

work writes

its

modern

to

most inveterate Freethinker, the hard materialist, the staunch Atheist, the inexorable Physicist, or the follower of the so-called

OPINIONS OF THE PRESS ON

it isms who stand on the legs of logic and reason may justly be termed as the centre round which the satellites of Religion re Our adepts have been proclaiming from their high pe volve. has been repeated quite it destal this solemn truth for centuries Yet, even yet, the recently that the Deist s God exists nowhere. world is slow to profit by such instruction, and so it must continue to the end of the chapter.
;

a work stating in brief the aim of the work as he [the author] himself thinks tend to stimulate a study of those precious records of thoughts which our progenitors left a legacy for us to inherit, far richer than the priceless Kohinoor or the collective totality of the world s gold and which now are monopolized by the cobwebs of the spider and if it be so fortuuate as to secure one ardent and earnest enquirer patiently taking up the work and finding the lost key, our end and aim will
"After

which

will,

be gained

."

V.

Preliminary Discourse on Yoga Philosophy by Madavacharya (Vidyaranya Swami), the reputed author of Sarva Darshan Sangraha, Panchadasi, etc. Cloth Bound Re. 1-8.

Yoga Shastra

Shiva Sanhita

in Sanskrit with

The National Guardian introducing

writes
:

this

book

to

its

readers

"Tantras

chic

are works on Mysticism for the development of psy powers latent in man, and Yoga is its stepping-stone. The
in

When a unit is added to krtya. another unit, it is Yoga, and as in the Science of Numbers, so in the Realm of Mind, as the Duke of Argyll terms it, when the Jivatma (Soul) is united with the Paramatma (Absolute), it is Yoga in its occult significance. When one unit is added to another unit the separate existence of the single unit is a nonenti ty, and the two is combined in one, similarly when by Yowgic kriya man unites his Self with the Divine Essence, he becomes One with the Brahma (Absolute). Realizing this truth, Jesus Christ, nineteen centuries ago, uttered to the gazing rustic ranged round him, I and my Father are ONE. Sakhya Muni too, the founder of Buddhism, long before Jesus hailed the Holy Light preached the doctrine of One-Life. Srimat Sankaracharya, the famous Adwaita preacher, followed suit. But it was Patanjali,
uniting
is

word Yoga

Sanskrit

means

to

unite,

and

the

process of

called

Yoivgic

who first expounded this Science, and systematized it in form. But For having lost to modern Indians all this is phantasmagoria. the right-key to comprehend the esoteric teaching of the Shastras, the educated mind is now in the horns of a dilemma to accept or The appearance reject the transcendental doctrines of his sires.
delight the publication of THE ESOTERIC SCIENCE AND PHILO SOPHY OF THE TANTRAS [Yoga Shastras].
at this juncture of a Transcendental Work from a scientific point of view is, therefore, of supreme importance, and we hail with

A HAND-BOOK
OF

HINDU PANTHEISM.

THE PANCHADASI
0,F

SREEMUT VIDYARANYA SWAMI

TRANSLATED WITH COPIOUS ANNOTATIONS.
BY

NANDA LAL DHOLE,

"

L.M.S.,

Translator,

Vedantasara,"

&c.

SECOND EDITION.
IN

TWO VOLUMES,

VOL

II.

CALCUTTA:
HKEKALAL DHOLE, MUSJID BARI STREET,
SOCIETY FOR THE RESUSCITATION OF INDIAN LITERATURE,
KASI GHOSE
S

LANE, BEADON STREET,

1900
[/I//

rights reserved.]

PRINTED BY H. C. DAS,
11

Elysium

Press,"

Kasi Ghose
Calcutta.

Lane, Beadon Stresf,

THE PANCHADASI.

SECTION

VII.

On
IN beginning
this

the Discovery of Felicity.

treatise, the

author BHARATITIRIHA GURU,

the Brihadaranyaka opens with a recital of the main subject of who knows self, his individual self A
Upantshad:"
to be

person one with Brahma, has no more desire

is

left in

him,

for

whose enjoyment he
2.

to hunt

after."

The purport

of the

above Sruti

text

will

be

fully

declared in the present chapter, and by that

quisition of felicity
set forth.
3.

means

the ac

by one liberated in

life will

be thoroughly

With the view

person being determined.

of explaining the signification of the in the aforesaid passage, the mode of creation is
It is

word

now

said

"Maya*

through

the reflection
(Sruti).
of

of intelligence creates (Jiva) individual

and

Iswara"

* Here the word

Maya

refers

to

the reflected

shadow
is

Brahma, which
Prakriti

is

intelligence

and

bliss.

The

material

cause of
called

phenomena with
;

its

three attributes satwa, raja

in

and tama

composition viz., a preponderance trans of the pure good, and impure good Prakriti is respectively

from a difference

formed

into

Maya and
(Brahma)
Avidya
II.
is

Avidya.
in

intelligence of
reflection
in

Now the reflected shadow of Maya is Iswara, while the same

Thus then we
find reflected

called Jiva.

VOL.

140

PANCHADASI.
whole

Hence

it is natural to infer that by Jiva and Iswara the universe has been contrived or fabricated.

question naturally arises how much of the world created by Jiva and Iswara From determi respectively ? nation to entrance belongs to Iswara and from to
4.
is
;

The

waking

emancipation, Jiva. That is to say, "Iswara for the desire that he should multiply and manifest himself in diverse forms"
(Sniti) constitutes the beginning of the
creative

process

in

dicated

by the word determination

Spirit or self
is

and,

his entrance

in the

form of the
the

(Atma)

in all beings

indicated by

word entrance

the finality of that

is,

process.

In

regard

to Jiva s creation the explanation

condition of wakefulness, that

cipation, the final

is

to

one whose origin is the say the world, and eman

Jiva for the conceit about

destination, for his conceit in them, they are

said

to

be

his

contrivance.

Now

his body, etc.,

and constant occupation

with
wife,

ment
enjoys

of happiness,
felicity
is

food

works, and enjoy, and drink while awake,

in

in profound slumber; and in dreaming an agent for experiencing felicity or its reverse, and when he realizes self to be the discoverer of all the three

slumber, he

above named conditions, and no other than Brahma, he

is

emancipated and has no more re-births

5.

in store for

him.

The

signification

of the

word

person

is

now being

set

forth.

[He

"

is]

that

changeless, unrelated intelligence,

shadow
impure
is

of

Brahma
is

with the three attributes good, active

for

and bad

forms Prakriti,

which

a preponderance
into
illusion

good

differentiated
is

nescience.

Iswara

the reflection of

pure good or and ignorance or intelligence in Maya, which

called all-knowing
it
;

of

entirely subservient to him,

is

and he

is

while

Jiva

subject

of ignorance (Avidya)
it

and
this

for his conceit in

he

is

forms his cause-body, called Jiva; Prajna, etc. and as

;

ignorance is varied, so are beings of diverse kinds this is the reason why Jiva and Iswara are said to be made by reflection.
;

Maya

?,nd

Avidya are formed from Prakriti.

PANCHADASf.
the

I4 1

supreme

self,

subject

of

error

and

illusion

which

attribute

the physical body, sensory and short through

is is

active organs, etc., to

him
self).

(in

mistake these are confounded with

naturally,

He

unrelated
said
to

yet

from mutual

illusory

be present in (Boodhi) spiritual soul, and this (the with him no connection has that though the word attribute of the word Jiva ), is here meant by
attribution
;
"

person."

only a reflection of intelligence is qualified the uniform intelligence and not alone, with for emancipation because that uniform intelligence is the abiding place or seat
6.

Jiva

who

is

[of reflex],

and without the

of

actuality of such site

[as

no one can
site of

be the seer
snake
in

an illusion
the
it

for instance in the case of a

rope,

rope

is

the abiding

place or

the

snake but without

7.
"That

that illusion cannot possibly occur].

its

reflex with

abiding
etc."

seat,

the uniform
is

intelli

gence
out in

is

subject to bondage,
the

This

now being pointed

with
intelligence of
(the

two following paragraphs. the abiding uniform intelligence, the

the Jiva takes shelter of the
particle

When combined
reflex

of error,
particle

reflected
for all

shadow

of intelligence

is

called

of error,

reflections
etc.,

are
"

false,)

and acknowledges

self to

be the body,

I am worldly." and says 8. And when freeing himself from

error,

conceives

self
"

to be no other than the uniform intelligence then

he says
with

am

the

unrelated

intelligence,"

and

is

gratified

that

knowledge.
9.
If
it

be

said,

to

attribute
I

individuality,

i.e.,

connect

the

first

personal pronoun
Self]
is

with that

unrelated

intelligence
"I

[Supreme

not possible, so as to
intelligence,"

make one exclaim

am
so.

the

unrelated
reply
is,

and

it

cannot be perceived

egoism or individuality has three different of which one is primary and two secondary. significations attribution of an identity of the uniform Mistaken 10.

The

and

reflex intelligences

on one another

is

said to

b.e

the primary

142
indication of the

PANCHADASI.
word (aham}
"

am

;"

for

ordinarily

people

use

it

in that sense.

11.
fications.

Now

The

then for the two subordinate or secondary signi reflex and uniform intelligences are both of

them separately looked upon as aham. Both in common parlance and Vedic illustration, all wise persons have ever
betfc in the habit of using
12.
it

in that sense.*
"

I do go" a wise person dis connects the uniform from the reflex intelligence, and acknow ledges the former to be the literal signification of the personal

In the ordinary phrase

pronoun I/
13.

In the Vedic expression used

instance
"

by way of

illustration
I

as for
to

am

the

unrelated

intelligence,"

refer

the

uniform intelligence according to the light of the

be alleged,
of

Shastras.
14.
If
it

the attributes

the

reflex intelligence,

knowledge and its reverse are only and never that of the

The primary import

of

am

is

the

predicated intelligence

of the internal

organ with reflection of intelligence, and it does not indicate intelligence pure et simple, hence its subject neither but
;

then by the indication of abandoning a part from the reflex of the internal organ and intelligence according to the usual practice

amongst men and in the Vedas, the remaining unabandoned part implies (Aham) I am or the principle of individuality, and this is
its

indicative

indication,

but that

is

also

its

secondary or subor

From the function of that indicative indication, dinate import. the pure intelligence is a subject of egoism ( I am ), and as the
subject of function
is

dependent or subject

of this
is

world, neces

sarily therefore from indication, intelligence

of function.

Now

subject the subject of function signifies the disappear

also called

ance

of

envelopment from intelligence which then produces an

;

aversion for the world

and
it

leads a person to discard

when strengthened an as altogether unreality but existing

that
indifference
of

apparently from

illusion,

and seek the company

a Guru

for

acquiring knowledge of Self.

PANCHADAS1.
uniform,
of the

T43?

hence how
to

it

is

possible, for the reflex intelligence

individual

perceive
?"

and acknowledge
is

"

am

the

uniform intelligence
15.

The

reply

is

such a declaration
are identical
its

not at

all faulty

;.

for
is

both the

intelligences
;

in nature,

and

reflex

merely a false name with the uniform alone remains.

16.
If

removal or

disappearance

you say the perception

to

"

am

the eternal

uniform

intelligence"

be false
in a

too,
is

illusion

of

snake

rope

do not deny it. Just as the false, and that snake has no
so the
intelli

or holding its head up, power connection of egoism with either the reflex or uniform gence can alike be admitted to be unreal.

more

the

of

moving

17.

Though
be

the
false,

"

perception

am
it

the eternal
is
it

uniform

intelligence"

and from

that

quite
is

natural to

expect the

destruction

of the world, for

is

well-known that
:

the offering given to a

fore

Deva

according to the
reality of

nature

according to his dignity there of the ignorance which deter

is its

mines the

phenomena,

destruction possible

by
in

the light of
18.

knowledge proportionately.
the
reflex

In the aforesaid manner, by regarding

be identical with the uniform intelligence, I am the uniform there follows the perception intelligence,"
telligence (Jiva) to
"

for

without this knowledge of

their
is

oneness,

cognition
said
in

of

non-duality can never accrue, as

Sruti.
19.

over and over

the

As
the

in the instance of the

fix

body considered

to

be

self,

men
so in

generally

their

belief without

any reserve or doubt,

regard

case

of the

finite

intelligence of the Jiva

ed one with the uniform

and all-knowing intelligence [of Brahma] one should alike consider it without doubt and
reservation.*

* When a am a Brahmana" he has no more person says doubts nor any conflicting ideas about his being one belonging to
"I

144
X).

PANCUADASI.
Sankaracharya in his Upadesha Sahasri expresses also that such a perception is a means to eman
"Like

the

same opinion
:

cipation
self,

the knowledge
that refuting

of the

one who gets

physical body being knowledge which hinders the

conception or perception of the body though he may desire it not."

21.
If

being

self,

is

released

any one were

the visibility
"This

to say that the

word

this
"

has re
jar,"

ference
"This

to

of self [as for instance

This

book,"

cloth."

Here

this

is
it

the several articles in connection with which the

the

used to identify is used so in

;

phrase
first

"This

am

I"

the
is

visibility

of self

indicated
this
]

by
that

personal

pronoun

established by

and

visibility
is

is full well-apprehended by us [Vedantins], for he self-manifested intelligence, and as such, always visible.* 22. And as in the case of the visible "tenth

person,"

ignorance can
(self) visibility

be attributed, so with regard to intelligence and invisibility, knowledge and imperception

of the

are alike attributable in spite of his visibility.

23.

declared.

The ignorance Ten persons

at

tenth

person,

is

now being
to cross

collected

in a certain

spot

a river

on alighting
caste,
it
;

the

opposite bank they count them-

the

Brahman

and
self in

the connecting of

with that caste con

in

nects Self with

to

in the

same way,
is
fit

similar

knowledge

respect

each individual

to

be used as a means for attaining

emancipation, for as
the physical

the next verse, by transplanting self from body, caste, etc., on account of contradiction they am Brahma his emancipa imply when he comes to exclaim
"I

tion

is

an accomplished

fact, for the ignorance

and

the materials

for future re-birth are all destroyed

by knowledge.
this

And

for

such

a purpose the Sruti has used the word

*

(ay am.)

Intelligence

stands

in

no need

of discovery

by any extra
the instru

neous means, hence always manifested.

Then

again,

envelopment is also wanting for which it is always visible. If intelligence were to have envelopment [ignorance has it only] it will be reduced to the condition of inbentiency.

ment

of

PANCHADASI.
selves,

M5
number

but

strange

to

say,

whoever counts, forgets always

to stop at

to

include himself, and comes

nine,

though

the tenth (himself) is visibly present to all.

24.
virtually

Thus
is

bewildered,

They exclaim
is

that

their

tenth

missing,

and

he must have perished by drowning.

called
its

This force of

ignorance
25.
in

envelopment

(avarana).

Fully believing that their

river,

"tenth

the

and
This

is
is

now no more,
due

has perished bewail his loss, and they

person"

vent to tears.
(

to the creating

or

superimposition

Vikshep) of ignorance.
26.

At

this

juncture,

stranger

came up

he had not

person has not perished

visible

been similarly affected by ignorance and said, your tenth on hearing his word they got in
;

of

knowledge of the tenth, resembling men Swarga and the several abodes.
27.

knowledge

Then when he shewed them their tenth by counting and over, pointed out the mistake and how it did occur, they left off crying and were very glad to find their missing number.
28.

As

in

the

previous illustration,
:

we have

the several

conditions
visible

of

ignorance, to
visible

knowledge,

wit envelopment, creation, in knowledge, joy and dissipation of

grief, so

how

self, is to

be considered by attaching these seven

to

conditions

consecutively

him

is

shewn

in

the

following

manner.
29.

Engrossed
is

in

their

usual

avocations

and worldly

concerns, when men

self,
it

are
;

unable to know the real nature of

called ignorance

30.
in

And

the absence or want of manifestibility

is

of self

that condition

called envelopment; as to regard

is

him as

an agent and instrument

akin to the creating

"There

same ignorance.
"

And
It is

they exclaim

is

power of the no uniform

attribution of

intelligence."

not

manifested," etc,

[The

the reflected

shadow

of intelligence
self,
(

tcgether with

the

subtle

and gross bodies to for its cau - the same

i.e.,

to

mistake them with him has

Vikshep) projecting force of ignorance.]

146
31.

PACHADAS1.

When

there

follows
for

an

invisible
"

uniform intelligence as
self-evident

instance,

It

knowledge of the from the exists,"

postulates of the Shasiras, and subsequently by due consideration, profound thinking and discrimination, an individual perceives that he is no other than the same uniform
intelligence,
32.
it

is

called visible knowledge.

Then

again,

when by

casting aside the ideas of

agent

and instrument with regard to that intelligence, a person is freed from experiencing delight or pain, and finally as a suc
cessful
is

result

of that

called dissipation of pain

33.

knowledge experiences and satiety.

of

blissfulness, that

These conditions
invisible

ignorance,

concealment/

crea

tion,

and

visible

knowledge,

dissipation of grief/

and delight

in the

form of

satiety

are conditions of the indivi

dual only, and not of the uniform intelligence.

34.

They

are

the ordinary

cause of bondage and

its

eman

cipation. powers envelopment and creation, super-imposition, or projection are the cause of

Of them, ignorance with

of

bondage; while the rest are the source With the view of determining 35.
and
its

of emancipation.

the nature

of ignorance

two powers, ignorance

in

is

now being

declared.

Wise

persons* themselves

their
like

prior

conditions

had always comported

instance

persons quite indifferent; for

nothing,"

they
for

would say
ignorance.
36.

"

we know

which

is

another

name
is

The

nature of envelopment and

its

actions

thus set

forth

To

throw aside the method of the

Shasiras and
is

de

pending

entirely

upon arguments
it

to say

"

There
in

no uniform

intelligence

and

is

never

manifested"
its

short to act in

opposition to
a result of

what conduces to

knowledge

or

perception

is

envelopment/

Vikshep*

signifies

projection, superimpesition, creation, or

want

of

apprehension.

PANCHADASI.
37
Creation
the

147
is

or

projection

(Vikshep )

thus illustrated.
with
the
re

To
flex
is

attribute

physical

and subtle bodies,

abiding uniform
It
is

intelligence (Jiva),
of this

to the

intelligence

a result
;

force

of ignorance.
self

the

source of
instru

bondage ment (a doer

and

belief

concerning
is its

as an

agenfor

of action)

result.

But as prior to its arising, the force of creation or 38. projection was absent, it may be said to speak of ignorance and envelopment as conditions of that projection is improper ;
it

is

therefore

cleared
its

Though
its

it

may be wanting
is

in that

prior state yet as

impress (sanskara)

present,

therefore to

look upon ignorance and

envelopment as conditions of Vikshep [reflex intelligence] imply no contradiction. Ignorance and envelopment for their priority of con 39.
Vikshep
is

tinuance to
self

[because he

be regarded as a condition of unrelated and is therefore subject to no

cannot
it

condition (unconditioned), hence ultimately

that ignorance

comes

to

this,

and envelopment are simply conditions of the

be
said,
is

reflex intelligence.

40.

If

it

projection (which

instead of admitting the impress of uncertain and not well-known) for regard

attributed

ing ignorance and envelopment as its condition, they can be to the Supreme Brahma, and looked in the light
condition
;

of Its

the

reply

is,

such an admission

is

clearly

untenable for

all

objects

are

merely raised on the Para-

brahma
the Jiva.
41.

hence

their

source

and they

are

conditions

of

If

it

be said, the conditions which follow subsequenj

of

to
"

the

origin

projection as
"

for instance,

"

I
"

am
I

doer,"

am

theosophist,"

am

free

from

grief,"

am con

tent,"

are found to belong to the

individual

and are not

dependent on Brahma.

To that I do not disagree; for I am ignorant, and 42. the presence, being and manifestibility of the Supreme Brahma are not conceivable to me." In this way, the two prior
"

20

14$

PANCHADASF.

conditions of ignorance and envelopment are clearly rendered

apparent

to

belong to the individual

hence they are his

conditions.

Ignorance is not a condition of the Supreme Brahma and what previous professors have said regarding It, as the
43.

of describing

source or refuge of ignorance, has been only for the purpose the abiding seat of Brahma. And for the
of all

conceit

men

in

ignorance,
;

it

has been admitted as the

condition of the Individual

44.

this is particularly declared here.

Thus then having done

it

with

description of the

three conditions, ignorance, envelopment and projection

the

source of bondage

is

proposed now
these

to enter into a con

sideration of the sources of

visible

knowledge.

By

emancipation/ viz., invisible and two varieties of knowledge

when ignorance is dispelled, the two varieties of envelop ment which enshroud the perception and existence of Parabrahma,
"It

is

not

manifested," "There

is

no

Parabrahma,"

are also destroyed.

45.

The

nature

of that

knowledge which destroys each

is

particular

kind of envelopment
is

now being

defined.
of
;

By
non-

the invisible knowledge

removed the envelopment

existence [of the Parabrahma] with

by
its

the

visible

is

and its cause ignorance with of want perception together destroyed

(Invisible

cause

ignorance.
is"

knowledge produces the per.

negation

ception
"

"Brahma
is

and

this affirmation destroys the

There

no

Brahma."

Visible knowledge,
"

on the other
consequently

hand, brings
as

in the

perception

am

Brahma,"

no one can say

that he sees not himself, therefore the

is

want

of manifestibility
46.
first

removed

too].

With the destruction

of want of manifestibility,

the

form of envelopment
Jiva
to

illusory attribution of the conditions

self

of a

the
are

supreme

HeJ

is

an agent, a doer of
cease

action, etc.,

all

destroyed and grief and infatuation

altogether to affect [the theosophist].

47.

With the destruction

of

the

bonds

which

hurl

an

PANCHADASI.
individual to re-incarnation,
their hold,
all

grief

and enchantment lose

and the theosophist then enjoys contentment and

likewise

supreme
48.

felicity.

The Sruti

says

of content both

from a removal

of grief

concerning the realisation and from visible

"

He who knows knowledge as a condition of the individual Self to be eternal, free, and no other than the Supreme Brahma has no more desire left in him, which to accomplish, he must
wish-to inherit a fresh body.
ment."

He

acquires

supreme content

49.

It

has been previously mentioned that visible

the

know

ledge
bility

is

divided into two varieties, of which the self-manifestisubject

[of that
intellect,
first

of the

knowledge]

is

first,

and the
the

visible perception

by

the second variety.

self-manifestibility

50.

As

in

that

variety

of

subject

so during invisible knowledge too, the self-manifesti

bility is equal, therefore in

both of them, the existence of the

is

self-manifested
51.

Parabrahma

established.
"

Instead of declaring
"

am

the

Supreme

Brahma,"
;

to

say

Brahma
the

is"

signifies
it

absence of contradiction
52.
If

knowledge cannot be regarded as an

"

invisible

from an
error.

subject

of the undisputable nature of visible

knowledge be proved untrue,

visible

There

is

no

Brahma,"
;

then the
but since

there are

knowledge no forcible proofs

is

refuted or

made

to disappear

to that end,

hence

visible

know
to the

ledge

is

53.

never subjected to refutation. But there are others who raise

j[of

objections

knowledge. They deny its freedom from error ; for say they, from an absence of form in Brahma, visible knowledge is a modification of error. But this may
reliability

visible

equally apply to knowledge pertaining to the blissful abode of

heaven.

[Hence

it

is

said]

if

for an absence of bringing in

particular knowledge, the visible be regarded to be a form of

error,

then since no

particular
its

of Swarga,

but only

knowledge can be produced existence can ordinarily be made

PANCHADASI.
known,
is

that should also

be erroneous.
"This
"

That
is

is

to say,

it

can

not be pointed out definitely as

a

the

Heaven,"
is,"

but there

perception^

its

existence as

Heaven

therefore this

ordinary knowledge or perception of the existence of Heaven

will alike

be fallacious.
third

54-

form of error takes

this shape.

"

Brahma

is

properly to

be known by the invisible knowledge, hence the of visible knowledge is fallacious." application But that is
not the case.

That

is

to say,

the

subject

of

Brahma and
is fit

Its

non-difference

with

each

individual

self

which

to

form the subject of visible knowledge, stands not chance of error like the invisible/ And

in the least
is
?

why

visible

knowledge
"

of

Brahma

free

from error or mistake

Because

Brahma

is invisible."

In this way, for a want of Its adequacy

the invisible knowledge of Brahma is free But fallacy. why is that knowledge invisible ? Because there is a want of that definite This is perception as
visible,

for being

from

"

Brahma."

55.
"

A
a

fourth

form of error may

arise,

and one may

is

say,

From

want of accepting a part of the

of

visible

fallacious.

In other words, notwithstanding the accepting of the parts of

Brahma, the non-accepting

the
visible

knowledge

is

erroneous.

each witnessing It amounts

part,

from

to this then,

that the presence of ignorance in

cerning an object
true,
etc.,

is

a source of error.

any part of knowledge con If this were to hold

knowledge of a jar, a piece of cloth, [formed bodies,] mast alike be erroneous, inasmuch as that knowledge
all

cannot occupy
instance].

the

parts of the jar, etc.,

[its

interior for

Thus then bodies

partly,

with

form

are

necessarily
;

revealed

while another part remains

is

unknown
it

but in

the case of
Its parts are

Brahma which

formless,

how can
is] to
is

be said that

not discovered? [The reply

a presonality

Brahma and reduce it to tion. From distinction

fit

not

fit

impute parts to for considera

or

difference

in the parts

which are

for

being interdicted and arc

unfit for

being entertained,

PANCHADASI.
Brahma though
one with
56.
parts.

151

formless will be reduced to the condition of

What
is

are the two

parts

fit

for interdiction

They

are non-existence and want of manifestibility [imperceptibility].

The

first

removed by the
invisible
is

invisible

and the

last

by visible

knowledge,
57.

That the

knowledge

of a subject that
[the

is fit

to be known

visibly

not erroneous

third

form of

error]

from the following example. As in the Tenth instance of the "tenth person." can be called
is

established

"

is,"

clear invisible knowledge.

"

Similarly

Brahma
both,

is,"

an instance

of clear invisible knowledge,

of ignorance
is

alike.

(It

envelopment need hardly be said that as in the

and

in

the

case of the missing tenth person the assertion of a trustworthy person who comes to the spot and says the tenth is [living]

produces invisible knowledge to

the

his

comrades
yet,

(invisible,
"

because he has not pointed out the person

is
tenth,"

and said
that
is

This

or

"

here

is

your
the

tenth,")

and as

clear or

free

from error

similarly
is

expression

^Brahma

[existent

knowledge produced by the ] is clear and free from error

;

because the envelopment of non-being removed by ignorance is equal in both of them.

words bring forth invisible knowledge what pro duces the visible ? From the same source with proper discri
58.
If

A person who full well Self is Brahma." understands the signification of the phrase has a visible percep
mination
;

as

"

tion of

Brahma.
tenth"

Just as in the case of the tenth person

"

you

are the

brings him the visible perception of the tenth.*

According

to

the deductions of works treating

on

Nonif

duality

means

for the acquisition of the

knowledge
;

differ
is

accord

ing to the status of the qualified individual

that

to say,

he

has advanced a good way and belongs

persons, hearing, consideration

to the first class of qualified

and profound contemplation are

In
the case of a person tolerably

the

means

of his

knowledge.

PANCHADASI.
59.
if

Or

as in reply to the question

"

who

is

the tenth person

you are the tenth," and subsequently counting over the number and reckoning yourself you come to recollect
you say
it,

similarly

by analysing the phrase,

"

Self

is

Brahma,"

Para-

brahma becomes
60.
is

visibly perceptible to the

mind.

Knowledge produced from due

neither
to

analysis

subject

inconsistent

idea nor doubts.

the
is
if
"

and argument This is

person"

now being shewn.

In

regard

to

tenth

the

I am the tenth" knowledge that from conflicting ideas or doubts for

;

to

be admitted as free
to

new person were

will

come and
aside
the

place

himself

in

their

middle he

never get
leaving

confounded and

fail to

recognise himself as the tenth,

in

stranger.

[Similarly
"

regard to

self,

knowledge
the
clear

produced by the phrase

perception
that
his

Self
is

is Brahma"

brings in

Alma
is

Brahma, and when

it
"

this is firmly

seated in his intellect, he

61.

In the

first

said to perceive then the phrase place

visibly.
is"

Brahma

helps

knowledge

of Its existence,
"

and that

is

the invisible.

Subse
Brahma,"

quently the expression

you are

the

Supreme

the introduction of person* tends to produce the

visible

per

ception of

Brahma

as non-distinct

from him.

62. In this manner, knowledge of Parabrama can never be confounded, when it is once visibly perceived or seated in the intellect, either with the five sheaths, foodful and the rest,

or any thing else.

63.
first

From

the

indication
insight of

of birth,

etc.,

the sage Vrigu

obtained an

the

invisible

Brahma; and

qualified, worship of the Impersonal

is

Brahma

without any attributes

knowledge. In both instances, keeping continuous current of the mental function is an uncommon
the
of for

means

up a
cause

knowledge. * Vyakti literally means a person and as non-duality holds every one to be non-distinct from Brahma, hence each non;

distinct

Brahma

refers to the individual.

PANCHADASI.

153

and direct reference, a clear subsequently by discrimination manner. From Whom these perception, in the following
"

elements have been derived, to

etc,
is

whom

all

things

owe

their life,

Brahma."

Now

then, hearing brought forth invisible

perception of

Brahma
;

as the cause of the origin and

destruc-

of the universe
It

subsequently by analysis he discriminated the foodful and the rest of the sacs, so from distinct to be

that

each individual
it

self is

Brahma, and accordingly came

to

realize

clearly.

64.
invisible

He
Its

had received instruction from

of the

his father

on the

knowledge
visible

Supreme
in

Brahma
form of

only,
"

and
art

though

perception

the

Thou

was never given him, yet by the first method he had been taught to hold It to be distinct from the foodful sac,
Brahma"

etc.;

65.

So

that,

over and oyer, he was led to conclude

by ascertaining the unreality of these sacs self to be non-distinct

Its

from Brahma by
It

indications of blissfulness,

and realized

accordingly.
66.
"

Brahma

is

truth,

knowledge and

infinite."

In this
further
;

manner,

after

having spoken

of the indications,

It

is

described as present in each individual (in the form of Self)

for
It
is

situate

inside the five sacs (and he

who knows

that,

has no more duality in him).

67.

The twa
it

last

verses quoted from the Taitirya

Upa-

nishad render

clear,

how
It
is

in

the

case of the sage Vrigu,

knowledge marked by perception of Brahma.

evidence of the
invisible

invisibility ultimately led to the visible

Chhandogya

corroborated by the Upaniihad Indra derived this

further
"

knowledge by the indications of self, in the follow What is unrelated to the body and action, ing manner undecaying, eternal, and devoid of grief is Self. Actuated
:

with the desire of obtaining visible perception, ,or clear insight

of the

Supreme Brahma, he repaired

to

(?r#Jfour

Hies

with

54
the

PANCHADASI.
usual

bundle of fire-wood as a

present."

(Chhandogya

Upanishad, Chapter VIII).

68.
"

The

Aitariya Upanishad
there

is

also to the

same purpose.
Parabrahma."
it

In

the

beginning,

was the secondless

Now

an indication of the invisible, for lishes the existence, and does not particularize
this is

simply estab
It

either with

one thing or another. Hence the subsequent attribution of illusion and its withdrawal helps to bring forth the visible
perception

by

the

indications

of

that

visibility,

viz.,

truth,

knowledge and
69.
of

infinite.

Other Sruii utterances help the

as the transcendental phrase

Brahma,
*

visible knowledge does the visible/*

It is

distinction of the inteHigence of

worth enquiring whether our sense, perception or the nona subject, and that of function of
is

the internal organ

visible

knowledge

Or whether

the

know

ledge of a subject having a present relation with one who gives evidence [pramata] is so called ? Carrying the enquiry further we may multiply instances it may be asked whether knowledge
:

produced by proper proofs concerning an adequate subject having a present relation with the demonstration (pramata) or the un
caused knowledge of improper and worthless proofs
subject wrth a present relation, of the demonstrating
of

a proper
visible
to the

intelligence

(pramana ckattanya) knowledge has for its

practise of
telligence
self,

is

visible ?

Or whether
is

that

indication that which

conformable

non-different from the subject of uncovered in

That clever Vedantin [wanting in envelopment] ? Nischal Dass Swami, the author of Vritti Parvakar, has entered
an examination
of this indication, but this
;

into

is

hardly the place

it

to introduce his visible

metaphysical disquisitions
is of

suffice

to

say,

that

knowledge

two

sorts, (a) ascertaining (avij na)

When from prior recognition (prutyavijna). connection of sense, a thing is known, it is called recognition

and (b) impressions and

(pratyavijna). It is of this form "That is this." Here even, modification [of the mental function produced by the relation]
of
is

sensory organ pervades the subject, for which non-distinction

produced between the two

intelligences, vi*.,

of

the mental

PANCHADASI.
70.

155
visibility of

Therefore, for a knowledge of the

Brahma,

one should always ascertain the significations of the transcen and there can be no contention about it. dental phrase
;

71.

Thou
the

The indication of set is now being

the transcendental phrase

forth
:

That

art

Intelligence associated with

internal

organ sustaining* the

perception

of

Self

or

modification

and

of the subject.

Knowledge proceeding from

"

the

sensory organ takes

the form

This

is"

it

is

called

(avijna

pratkshya] known before. But in the principal Siddhanta, prior impression of a thing known before as for instance, the knowledge

conveyed by the expression

represented by
that
;

"

That

is

this,"

"That,"

the portion

is in

the form of recollection, hence invisible,

is this is

and

this

visible

for

which that

a mixture

of

invisible
its
is

with visible perception and not the latter only. For external and internal, each variety of visible knowledge
external or internal.

being
either

Now

the former has five

more sub-divisions
is

from the organ through which that knowledge

aural, cuticular, ocular, palatal,

brought about

and

olfactory.

The

internal,

on

the other hand, has two sub-divisions, atmogochara and anatmo-

gochara. The first for its being predicate of self is sub-divided into two and the last is into three varieties, on account of indi
cating the perception of Thou, and That, and their non-difference.

We have seen
"

it

mentioned three different forms

of indica

by a word. They require a passing notice, for inA Here the jar is said to be the subject of both tance, jar." its function (a water carrying vessel, etc.,) and the word itself.
tions implied

Now
is

the function
in

is

situated in the internal organ

and the word

on the ground,
of
self

situated

the tongue

and the
;

jar

itself rests

so that the three are different

similarly
is

the function

(aham) and the subject

of the

word,

intelligence of the
is

internal
internal

organ Jiva, and here organ, the word has for

"self"

(function)

situated

in

the

its site

the

tongue,

and

the

subject

the

endowed

intelligence of the
is

nity, so that, the function

organ rests on its own dig distinct from the word self. Though
internal
to the

for that function

being subordinate
is

mind,

it

is

non-distinct
its

from Jiva, yet as there

difference between a jar

and

ether,

21

156
individuality

PANCHADASI
and manifested by becoming the subject of that In other \vords f ]is indicated by the word Thou.
in the

word

Self

consciousness manifested
lectual soul

form of

"

am
the

I"

the intel

associated

with

the internal organ

egoity]
is

and forming
predicate
of

the subject of that

word [ahatn or

Thou.
72.

defined.

The The

literal

signification

of

That
of of

is

now being
is

associated

intelligence

Maya which
omniscience,
intelligence,

the
the

cause of the

Universe,

the

indication
is

property of invisibility

which

existent,

and

bliss is the predicate of the

word That.
is

73.
invisible,

When
finite

the

same Parabrahma
infinite, limited

said to be visible
that
it

and

and

and whole,

is

to say

with

properties

naturally

opposed

to

each other,
[of

therefore

can be ascertained by recourse to Indication

the conflicting portion].
74.

abondaning
that refers

As

in the

phrase
this

"That

Devadatta
present

is

this,"

to

past

time

and

to

the

time,

both

have

reference to the

same person, but by omitting the

to the

conflicting

element according

canons of the indication

is

of

abandon
abandon

ing a part, Devadatta alone

meant.

Similarly by

ing

the

conflicting

part

from the
art
Thou"

signification of the trans

cendental
conflicting
of

phrase

"That

there

remains the non-

Intelligence
a part
is

which

is

meant* hence the indication

abandoning

easily admissible.

on account

of distinction

in

their nature

and properties, similarly

of its
intelli

for the qualification of the

for

gence being distinct, tween Jiva and the mind or internal organ is maintained, con sequently there is distinction- between the function of self and the
word.

mind and the property all practical purposes a

difference be

Then again the

indicative

indication

of the

word

self is

the illumination of function, vie., the uniform

is

intelligence,

which

entirely different

from that function.

This

is

what

is

meant.

*
bility

That and and

visibility,

Thou are marked by

a result of associate,

the qualities of invisi

so
if

from

intelligence,

PANCHADASI.
It is

157

75.

not possible to include the relative

in

and predi

cated

signification

the

meaning
to

of the

phrase

That

art

one Impartite, there can Thou but as to their referring admitted by all learned been has be no question and that the cow." men. [For instance, in the ordinary phrase "Bring a reminds to bring person of the It is said that the verb in short the servant is asked to obey desire* of the
speaker;

which
bility

is

common
is

to

and

visibility

them both, the conflicting element of invisi be abandoned, there remains only intelligence.
striking off

That

to say

Intelligence-}- Invisibility=Intelligence-h Visibility

invisibility

and

visibility

we have

Intelligence=Intel!igence.

property upon fitness (2) (3) are four other varieties of sense (i) desire relation between two or connection and (4) proximity, purport; the sense they convey for instance, "Bring proximate terms and Here a desire is expressed when there is a relation the cow/
; ; ; ;

* In Logic the source of the sense of a word depends either But there of its force or that of its indication. the

between the sense

as
is

of

one word with another,

with the verb
;

it

is

called fitness,

the [relation of
that of a subject

cow and predicate

bring,

here the relation

for the

person

who has been

asked to bring the cow is the subject of the verb bring which is Desire of a speaker is called the predicate of that person. another orders him to bring the when addressing speaker purport, the Gam, it expresses that desire, in a variety of ways according
to the time of the
it

day
fire

for example,
if

if it

be the time
it

of cooking,

should signify

sense of water, and during

etc.

during bathing milking time

it

should convey the would signify a cow,

Thus

time and

then, as ordinary words are construed according to the other incidents connnected with the speaker, so is the

ascertained from the commentaries purport of Vedic phrases to be and termination result, in the form of the commencement
novelty, etc.
;

and as

in

human

ascertained, so in the Vedic utterances the purport The contiguity of words is called proximity. desire.
of a
fit

speech the desire of the speaker is is Iswara s

Strength

term and

the relation of the property of indication, creat-

15$
his master s wish
is

PANCHADASI.

by bringing the cow, consequently a relation acknowledged between the words bring and cow, and
the
relative

this is

signification.

Now
The

for the predicate

is

"

blue and fragrant

qualities

lotus."

Here

the lotus

marked by

the

blue

and
*
is

fragrant/

transcendental phrase

That
and

art

Thou
is

not to be construed like the

;

Blue lotus

that

not allowable

but as one

Impartite and pervad

ing no

impediment

to

remember

its

sense,

is

also likewise called

proximity.

In the illustration the two terms

cow and bring

is

are

contiguously placed, likewise the strength creates no in recollecting the sense to bring the cow, hence it

impediment
proximate.

Thus
of

then,

we

find the source or cause of ascertaining the purport

a term, depends upon desire, fitness, purport and contiguity which are so many causes, and no term can be construed without them. This stands true in the case of all words.
*
close

As

for instance,

connection or

object,

cow
it

enough, as

Here there is a "you bring the cow/ say relation between the subject you/ the and the predicate bring and the sense is plain asks another to fulfil the speaker s desire and this
; ;

the purport. It is an example of proximity. So in the construction of a transcendental phrase, it is quite inapplicable, for if it be said let the wordj That indicate the meaning of the word Thou and vice versa
is

sense with the relative connection

by

relation
it

and

proximity, then

it

will tell
"

against other Sruti texts where

is

has

been
is

laid

down.

That

unassociated,

unconditioned."

That 7

marked by invisibility and Thou refers to intelligence marked by visibility, hence the one is incompatible with the other.
Neither can the sentence be construed
blue/ for here the
literal

literally as

the

lotus

is

jar, then, we see the necessity, why in construing the necessity, why in cons truing the sentence That art Thou the use of a subject and relation does not apply, and therefore it is to be

sense suits, inasmuch as between the words blue and lotus there is the relation of subject and predicate, as blue excludes other colors as white, green, red, etc., and lotus, such other substances as etc. Thus cloth,

construed after

the canons of Indication.

PANCHADAS1.

159

ing everywhere in all things is the purport admitted by all learned men, hence to have recourse to indication is proper.
76.

The meaning
in

of Impartite

is

thus set forth.

Who

is
is

discovered

the form
blissful in the
;

of

each individual
is

intelligence,

secondless and

and who

secondles and blissful

In other

and discovered
words the

form

of individuated intellect.

intellectual

soul

present

in

each individual and

is

manifested in the form of

Witnessing Intelligence

the

Secondless Supreme Self and full of bliss. And that Supreme Self is non-different from, but one with, the individuated Self,
Intelligence, Intellect, or Perception (Bodha). 77.

When
is

the identity or oneness of

Brahma and

Indivi-

dnated Self
trace

thoroughly ascertained
then

[without

any lingering

of doubt],

only the meaning of the word

Thou
that
it

referring to individuated Self ceases to impart the idea

does not signify Brahma.

78.
in

And

there

is

likewise a similar cessation of invisibility

of

the

signification

That/

That

is

to say, mistake lands

the individual into the disbelief of his

oneness with Brahma,

and Brahma is the subject of invisible knowledge. Both of them cease when non-duality has been firmly established as a
result

And if it of ascertaining the meaning of Impartite. be asked of what use are they ? To make the individuated
Self occupied in the fullness of bliss.
79.

Thus
as

then,

the

visibility

of the
of

Supreme Brahma
art

follows

a result of

knowledge

That

Thou and
;

this

has been clearly established in the aforesaid manner if any one were to say it is otherwise, and no visible knowledge follows, he surely is ignorant of the purport of the inferences
derived from the Shastras.
80.
If
it

be

said, let the Shastras

visible

draw

their conclusions

knowledge from the indica tion of That art Thou/ but the fact is otherwise and it is possible for obtaining invisible knowledge in the same way as one knows the blissful abode of heaven, but to say so

and build upon them the

160
is

PANCHADASf.
as

unjust,

already

mentioned

in

the

case

of the

"tenth

person."

81.

If

you

attribute
it

That

art

Thou,

will
in

who
be

invisible knowledge to result from do away with your visibility and you

are

engaged

ascertaining
a
fallacy,

the nature of

Brahma

will

invisible.

What
in

and how very unnatural your

it

inferences are.
82.

As
his

ordinary

usage,

is

said,
in

"For

increasing

it

one loses
\ve

capital,"

that exactly applies

its

your case, and

have an instance of
83.
If

you

say,

truth exemplified in your reasoning. intelligence of Jiva for its associate of

the internal organ

may

Brahma
84.

is

unassociated

properly be regarded as visible, but It cannot be so regarded (visible)

:

as

But Brahma

is

not so unassociated, because without

it

the associated condition,

of Its

is

impossible to form a conception

principle

or

nature,

and so long as a person does not

cannot be

merge into the Non-dual done away with.

after death, the associated

But this need not 85. necessarily indicate there is difference in the associates of The presence Jiva and Brahma. or absence of the internal organ constitutes that difference in associate.*
86.
ditional

Just

presence of the internal organ, [its con relationship] forms the associate why is the absence

as

the

or

here

want of that organ to prevent a similar associate ? we have an admission and exclusion. The
existence
[the

Now
first

associated
internal

conditional

relationship

of the

comes under admission, while its want is and though both of them are associates, yet there is a difference between them of and not being being, existence and non-existence, and for this difference they are fit to be
organ]
;

exclusion

Says Madhusudan Swami.

creates
this

So long
in

as actions continue the

associate

the
is

Brahma] and

of [Jiva said to be the indication of an associate.

difference

the condition

and

PANCHADASI.
disregarded
iron though
in the

l6f

same way,

as

chain

made

of gold

or

different

so far as the metals are concerned but

s punishment and confining a person therefore no and whatever no difference have motion, they

in the matter of inflicting

attention paid to
87.

it.

Professors

of Self-knowledge

have ascertained both

to

admission

and

exclusion

as

means

that

end.

For

Universe instance, by the exclusion of phenomena [material which is non-real and non-existent except in our senses which alone ig illusion] and admission of noumena, [Brahma
real

hence

being,

the

Vedanta seeks to expound

Brahma

with a view of obtaining self-knowledge.*

But objection may be taken to this view, for it may be asked since the Vedanta seeks to expound That (Brahma)
88.

[phenomena] similarly for a community of reference between the words ahairi in introduction dicating the Uniform Intelligence, and Brahma,
by the exclusion
of

Not-That

of the Indication of

abandoning a
Brahma."

part,

will

fail
is,

to establish

the perception

"

am

And
to

the reply

-The

indi

cation of abandoning in regard

to the part

individuality

applies

only

marked by
refers to

insentiency, as for instance the physical

Not-That signifies the objective Brahma. not is That Not-that, and Not-that is not world. This is the method used in expounding the Reality of That. Brahma, and Its eternity, knowledge, and infinity. In other there words, what is not Brahma, is this vast material expanse, is this And non-existent, fore this vast expanse is not Brahma. Fr in senses, which is an illusion. it exists relatively to our
Therefore
sleep,
to

* That

we have no more
in

relation with
it

it,

and
is

it

apparently ceases
.naturally follows,

exist; so
it

pralaya

exists not,
in all time,
it

hence

it

that as

does not exist

impermanent, but this

does not apply to Brahma, for it is Not-That and the properties That which is its extreme of Not-that cannot be attributed to In this manner, the is eternal, etc. Hence Brahma reverse.

Vedantin seeks

to

expound Brahma.

162

PANCHADASI.
etc.,
if

body,
to say,

and not

to

the

Uniform

Intelligence.

[That

is

the gross body, organs, sensory

and

active, vital airs,

mind, and thinking, be excluded from

Intelligence
is

I am I the remaining one with Brahma, hence the perception I am

Brahma
89.

is

a natural result,

tion of the

By abandoning the internal organ from the significa word (Aham) egoism or individuality, the remain
is

ing Witness Intelligence

"

rendered visible by the expression

am
90.
it

Brahma."

Though
is

this

witness

Intelligence
intellect

is

self-illumined,

yet

a subject

of pervasion by

like other insen

tient subjects, a jar, etc.,

but the authors of the Shaslras

of the pervasion of result
refers
to the reflected
in

have

interdicted the

employment
the
that
result

to deter

mine

it.

[For,

shadow
of

of

intelligence,

and
is

cannot be required

the

case

per

ceiving what
91.

self-illumined].

In the case of an insentient object, both

the

intellect

and
that

reflected
jar
;

shadow of intelligence situated and the necessity consists in this,

jar
is

there,

pervade

that ignorance

which envelops a

removed by
visible.

intellect,

and

reflection

of intelligence renders
92.

its

With regard

to

Brahma
is

the pervasion of intellect-

function of the internal organ

of

admitted for the destruction

it

ignorance which rests there, and as

the

is

self-illumined,

it

manifests without

pervasion

of the

reflected

shadow

of

intelligence, a resulting product of intellect.

93.
light

As

for finding out a jar in a dark

room, the eyes and

for that

of a

lamp are both needed, and

;

lamp, eyes

simply are enough

similarly for the destruction

for rendering
it

of ignorance

which envelops

it,

and
its

visible,

both the perva

sion of function and

reflection of intelligence are requisite;

of function

but for the cognition or discovery is alone necessary.

91.

of

Brahma, the pervasion

Though

this

reflex

is

situated in function,

yet

it

is

one with Brahma, and does not produce any increased

results

PANCHADASI.
In
it,

163
etc.

like

what happens
If,

in the

case of a jar,

To be more
jar,

explicit:

as in function

moulded

after the

shape of a
distinct

there
after

is

a reflection of intelligence too in the function

yet that reflex
like
is

moulded
from

Brahma, Brahma, but

day sun,
it

not manifested as

the

light of
It,

is

one with

lamp overpowered bv the mid hence not a source of increasing

Its manifestibility.*

In support of the pervasion of function and absence Vedas is now of pervasion of the resul,t the evidence of the
95.

Undemonstrable and unborn." "Brahma being adduced. "An Intelligent person, Is only to be perceived by the mind."
"

knows Brahma
demonstrable

to

be changeless,
not capable

infinite,

uncaused, and

un-

(i. e.,

of

being

cognised

sensory organs),
re-births."

unexampled, and unborn, is Regarding it, the Amritabindu Upanishad (Sruti).

is

by the freed from

says the

word undemonstrable

meant

to

convey the exclu

sion of the pervasion of result.f

Subsequent

to

knowledge, the individual Intelligence merges

does not Supreme Brahma and becomes one, but that in the case of follows what like results increase of produce any an insentient object after ignorance has been removed from it by that function, and we come to view its several parts both in and
into the
out,

by the
"

reflex intelligence.
mind."

"

Brahma is only to be perceived by the f Which the mind cannot conceive" imply no

And

contradiction.

cerning the Brahma,

filling

Because the mental function can only destroy the Ignorance con absolute; [thus ful it cannot discover the

is

the first condition] and because the reflected Intelligence powerless to discover It (this has already been explained) a case cannot conceive [necessarily, therefore, the mind in such
it].

of

On

this

subject the authors of the

reflected

Shastras

"

have

in

terdicted the use of the

to

Intelligence,
It,

but Have advised

of the

dispel the

ignorance which rests on

for discovering

by the agency
Brahma,"

mental function,
"It

the

Supreme

because

is

light itself

and

therefore for

any other object

to

illuminate

22

164
96.

ANCHADASI.

In the opening verse of the present treatise it has said He who knows his individuated self to been already be one with Brahma, has no more desire left in him, to
"

gratify

which,

he

is

to follow a physical
is

body and grow

old."

Now

this

perception
Visible
of
it

called visible knowledge.

is

97.

knowledge
is

produced by a
to

right

under

standing
10

the

transcendental phrase That art Thou.

it

But
to

make

firm,

necessary

again

have

recourse

hearing
is

consideration

and profound contemplation.

all

This

the firm conviction of

98.

professors of Self-knowledge.
the

As

for instance,

"Till

knowledge
an
rest

of

am Brahma
he should

is

firmly fixed in the perception

of

individual,

practise passivity, self-control,

and the

along with hearing,

there

consideration, and profound contemplation."

99.
tacles

In that firmness of visible knowledge

are

obs

such as

impossible ideas and inconsistent or antagon

istic ideas.

or discover

It, is impossible,"

[what
of

is

Hght cannot be discovered

by another object].
"Between

the cognition

an inanimate object, as a

jar,

cloth, etc.,

and

the cognition of

Brahma
etc.,

there

is

this

difference.

In

the

first

instance (this jar,

or

the

mental function assumes

pervades through, the unknown ja-r and dispels the Ignorance which rests there; by its reflected Intelligence, it then discovers or renders it visible. As is mentioned in the
the shape
of,

Shaztras

"The

mental

ignorance about k, the second brings it out to view, i.e., renders it visible." As the light of a lamp taking possession of such articles, a jar/
etc., as occupy a dark corner, dispels the surrounding darkness and brings them out to view by ks own- brilliance, so the mental function after dispelling the Ignorance which occupies an unknown jar, brings it out or renders it cognisable to the

Intelligence both occupy the

perception jar, the

and
first

its

indwelling reflex

dispels the

*a clolh r

senses by
sara, p. 43.

its

indwelling reflex

Intelligence."

DHOLE

Vedanta-

PANCHADASI.
100.
If

165
in the
in

from a difference of desire, and difference

Vedas,

branches* of the

works and

sacrifices

enjoined

several varieties should cause any etnbarassment or obstruction

of visible knowledge, it is therefore necessary one should repeatedly, over and over, have recourse to the means, hearing and the rest. to the firmness

that

101.

But what

is

hearing

The

purport of

the

Vedanla

in the beginning, middle and end, deals exclusively on the oneness of individual self and Brahma; to know this for

certain

is

called

hearing. f

* The Sanskrit word shakha has been converted into branch

of
it

Rig Veda has 21, Sam 1,000, Yajur 109, and Atharva 50 branches. Vyas divided one Veda into four parts and subdivided them into branches as above each branch has had its representa
;

tive

or follower,
is

then

it

is difficult

to

say

if it is

yet so.

But

this

much

certain that the practices enjoined in the several branches

are not indiscriminately adopted by all alike, but by the particular sect who is a follower of that branch, and each branch has one

Upanishad

generally the

names

of the

branch and

its

correspond

1180 Branches ing Upanishad are identical, and we have altogether and Upanishads, of which 840 Upanishads deal on works and are
called Karmakanda, and 232 treat on the worship of Brahma for But authors include devo which they are called Upasanakanda. tional exercise in works therefore all the above are classed under

leaving 108 which help the cognition of Brahma and as these are the concluding portions of the Vedas, or contain
the

Karmakanda

the essence of their doctrines, they are called

Vedanta or Jnana-

kanda.
j-

The means
1.

for ascertaining

Brahma

are

In the beginning Repetition.

and the end.

2.

3.
4.

Novelty.
Result.
Illustration

5.
6.

by praise.
by supporting arguments.

Illustrating

166
102.
defines

PANCHADASI
In
the
first

hearing

in

the

chapter of the Shariraka Sutras, Vyas manner just mentioned. What pre

vents to stem away impossible ideas

of individual
self

concerning the oneness

termed consideration
103.

is to be demonstrated, is second chapter of the same work. The method by which uncomformable ideas regard

and Brahma,
in the

that

ing

non-duality are
:

removed or destroyed
convictions

is

now

being

declared

from

settled

prior births,

and from a

[impressions] of several consciousness of the physical and

self,

subtle bodies being

none other but

the reality of objective

world

is

apt to arise in the perception over

and over.

104.

This

is

called
is

an uncomformable, inconsistent or

antagonistic idea, and

mind,

i.e.,

profound

removed by an earnestness of the contemplation which is produced bj

devotional exercises on the

Brahma

with attributes

[Personal]

from the precepts of a professor concerning It. Since from the worship of the Supreme Brahma 105.
produced
earnestness
therefore

is

the

Vedanta

insists

on the

propriety of that worship as a means to the practice of earnest But if on the other hand, a person receives ness of mind.
instruction

on

the worship of the Impersonal

Brahma, without
exercises
will

his having practised earnestness, his devotional

help him to that end and there is no doubt about it. Now the practice of the Impersonal worship 106.
set forth.

is

being

To

think on

the

light
fix
it

of

Brahma,

to

study the

utterances

on the
analysis,

subject, to

in the perception

by argu

ment and

and constantly

to meditate

on

It

are called

the practice of the Impersonal worship.

"

107.
for

qualified
of

person

possessed of the four means

the

acquisition
for

self-knowledge

and actuated with a

self

desire

release,

regards each

individuated

as

the

and without any trace of doubt left concerning Supreme their oneness and non-duality, devotes himself earnestly to
self,

assimilate

knowledge and leaves off speaking, dwelling upon, or thinking on things that are no-t
this

solemn

truth

into

PANCHAIMSI.
:

167

self for, speaking entails labor on the tongue, as thinking does on the mind."

108.
"

22.]

To the same end, the Sruti says [Gita Chap, He who contemplates self to be one with, and

ix., v.

non-

from Brahma and always worships me [Krishna] in that way, for him I bring about the accomplishment of the
different

several varieties of Yoga, called

acquisition of the unattained,

and preservation of what has already been attained." The Sruti and Smriti are cited by way of illustration
For the purpose
to self they insist of

keeping away upon creating an earnestness

of the

antagonistic ideas, in

regard
;

of the intellect

and

that always.

no.

The mistaken notions

self
It

body, organs,

etc.,

being identical with

and the

reality of

phenomena, are
?

called antagonistic ideas.

for
it,

may be asked why

different

To

account

the indications

of antagonistic

ideas are being cited.

its

To
tion
is

perceive a thing in a
is

way
its

from

actual

condi

called antagonistic idea.

As

for instance,

when nacre
is left

preceived

as

silver,

original

condition of shell
in

out of consideration and

In the same

it is light. perceived way, to perceive self to be one with the physical body and the rest is to leave out of consideration his actual

different

condition and introduce something quite foreign to his

Similarly,
his father

nature.

the
is

belief

or perception of a disobedient son, that

is

an antagonistic idea. from the physical body etc., and phenomena are unreal, yet to believe in an opposite direction and confound him with the body and the rest, and
his

enemy,
self
is

in.

Now

distinct

to

believe

in

the

permanence

of

the

objective

world

is

nothing else but an antagonistic idea. 112. But it has been said, that an antagonistic idea

is

removed by earnestness
particularly
set
self,

of the

mind.

This

is

now being
the actual

forth.

By constant dwelling on
his difference

condition of

and considering
also

from the body

all

and the

rest,

as

by regarding the impermanence of

PANCHADASI.
material
intellect

objects ami
is

constantly
all

fixing

it

in

the

mind, the
it

cleared of

antagonistic ideas.

Hence

is

said,

person

desirous

of release

should never ceas e to think on

of

the

impermanence and unreality

113.

phenomena

and

the

distinction of self from the body, organs of sense,

mind,

etc.

dissenter
like

stops
the

rules

required,

to enquire whether there are any performance of devotional exercise,

for bringing about the

perception

of distinction

of

self

with

the

body,

etc.,

and the unreality of

material

phenomena.

Whether
the

like

the

recanting of sacred texts, or meditating on

is necessary that one should adopt about the perception of distinction
it

image

of Vishnu, etc.,

certain rules in bringing of self from the

body,
a

etc.,

and the unreality of the universe,

in

or
of

it

follows

as
like

matter of course, without the observance

the

any rules

ordinary

practices

vogue amongst

men.
114.

of self
rules,

The reply is. To dwell upon the actual condition and the material universe constantly, requires no other

its result being visibly perceptible. As for a instance, person desirous of satisfying the cravings of hunger, observes no rules like the performance of a devotional exercise

because of

to appease
till

it

while

sitting at dinner,

on the other hand,

or

eats

he

is

satiated.

115.
ft,

hungry person whether

other means, out of

at his

dinner,

without
it.

or by any
is

his

own

desire appeases
it

That

to say,
his

when mind

his
in

dinner

is

ready he eats, when

is

not,

he engages
the

play or something else, so as to spend

attention
;

time

and divert

his

from the pangs of hunger,

his dinner out of

or in conversation or sleep
his desire.

anyhow, he eats

Therefore the visible result of eating is to appease or remove the pangs of hunger, but so far as the Sruti and Smriti are concerned, the rules laid down there refer to an
hereafter (after death) and not for a destruction of the pangs attendant on hunger.
116.

The

difference

between

devotional

exercise

and

PANCHADASI.
There hunger is thus being declared because if left undone, sin or de-merit
:

169
are rules to be observed
is

formed

indifferently,

i.e.,

the sacred texts

produced, and if per pronounced without

attending to

the

but on the fail to produce the desired result the to worshipper, as prove injurious or harmful
;

long and short accents, or incorrectly, they other hand,

happened
then,

to

Vretrasur

from

incorrect

pronounciation.

Thus

the

rules in the propriety of observing

performance of worship or

devotion
117.
like the

is

plainly established.
grief,

Antagonistic ideas are a source of perceptible

pangs

of hunger,

and

it

is

proper, therefore, by

some

means
Is

or other, to conquer them.

But for that conquest, there

In
is

no consecutive beginning.
self-evident,

other

words,

the

grief

brought about by antagonistic ideas

fore

easily experienced, there

it,

and meditation removes

visible
grief
its

so that for the

is

destruction

of

that

result
it

visible

too

there is no necessity for any rules, but should begin to meditate without them.
118.

is

proper that one

Now

the

means

for

the prevention of antagonistic

ideas-^to

dwell on

Brahma
are

constantly, etc.,

have already
enjoined in
in

been mentioned.
worship to
sit

There

no such rules

as are
;

with the face towards the east

but as

wor

shipping the Saligram one dwells mentally on Vishnu, so one may apprehend the rule here is to produce an unswerving
earnestness of the

mind and

to fix

it

on Brahma.
like

But on that
contemplation,

concentrating
there
is

of the

mind on

Brahma,

no rule nor

restraint.

Casting aside thoughts of other objects, to dwell constantly with the mind on some particular form of Deva,
119.

with undivided attention

is

called Contemplation
it,

And

there are injunctions for practising

for

it

(Dhyxnd). removes the

fickleness or unstability of the

mind and

steadies

it.

120.

As
!

for instance in the Gita (Chapter vi., v. 34.)

fickle,

"Oh

Krishna

confess the mind to be naturally

;

causing
;

want of steadiness

strong,

so as to be unrestrainable

and

170
firm in being led

PANCHADASI.
away by good and bad objects as
it,

to

be well

nigh impracticable to control

it

yet like restraining the air,

of

is

with

some pain and inconvenience capable

Vashista stys
: "It

being

subjugated."

122.
It

in
>re

is

subjected

is

regard to the difficulty with which difficult than draining away a sea,
fire,

or uprooting the

Golden

Mountain (Sumeru), or eating

and such other

122.

feats of

tradition."

there

is

no

Like a body restrained from movement by a chain, restraint for speaking and thinking on Brahma

on the contrary, history and biography, recording, as they do, the lives of great men, create mental enjoyment just as
the sight of a dance
123.
is

enlivening.

But that study of history and biography, or hearing

them read, does not do away with profound contemplation ; for self is intelligence only, and is neither the physical body nor the sensory organs, etc., which are like the objective world
material
historical

and prone to destruction and as the purport of works and biography go the same way, their literal
;

signification, therefore,

does not

tell

against profound

contem

plation.

124.

Agriculture,

commerce,

service,

etc.,

together with

a study of poetical works, fiction, and the

Nyaya Shastra pro

is it impossible Real Brahma.

duce distraction of the

for

intellect,

inasmuch as

them
125

to bring in a recollection of the

126.

But

it

may be
?

asked, eating
of Reality,
is,

is

also alike in.

it

capable of creating a

remembrance

and

should

be therefore abandoned
treme

The

reply

there can be

no ex

mental distraction from eating, and as after it is over, a person comes to remember the Real Brahma, it is therefore
not to be abandoned.
for the time being, a

Thus

then, since eating creates only

of

break of the mental flow

in
its

recollection
after
it

which can never be disastrous

over, the Reality
is all

effects,
it

and

is

at

once recollected,

creates

no anta-

PANCHADAS1.

lyi

^onistic ideas which alone are ruinous, hence not necessary to

do away with
127.

it.

Proofs are
Poetry,

now adduced
Nyaya
of enquiring

in

support of what has been

etc.,

said
to

against

Shastra,
after
in

and
or

their inutility

produce a desire

self

creating Self-

knowledge.

person engaged

studying

Nyaya has no
does not hold

leisure to recollect the

Supreme
it

Self.

But
;

this

exclusively true with regard to

alone

for*

Poetry and Logic,

inasmuch as they are opposed

to

self-knowledge,

make

those

who

study them, forget him altogether.

128.

doned.

To

For which, it is necessary that they should be aban this end the Sruti says "Know that One-Self
:

and leave other discussions [and studies] aside. He is the bridge gulfing over eternity and leading to emancipation." And Leave off other words, for they are a source of error
"

;"

but constantly abide

129.
If
it

in

him.
is

be contended, since there

is

no interdiction

for

food, though there

a likelihood of

its

causing a person for

get the
xvith

Supreme
other

Self while in the act of eating, so to

do away
not

the

Shastras,
reply
is
is,

Logic,
since

Poetry,

and the
live

rest is

needed.

The
it

no one can
it,

without food,
it

consequently

impossible to abandon

though

may be
;

opposed

to

the

remembrance

of self, very slightly

if

but no

harm

to

life

occurs to a person

he abandons studying the

other Shastras, save and beyond the Vedanta.

Why then show

such eagerness for their study r Since without it, the mind is freed from the shackles of contending doctrines and it

comes

to realise the perception of the secondless Reality.

If
it

130.

be asked, how

could Janak
of state
is

maintain

his

sovereignty, since the administration

against self-

knowledge.
of
self,

The
it

that

reply is, the king had such a firm knowledge could not be affected by the duties ot his exalted

position,

one another;
23

though naturally they are conflicting and opposed to if your knowledge, be as firm as his, there is

iy2

PANCHADA9I.
restriction for

no

your study or following the occupation of an

agriculturist, etc., as

you may

131.

Because, after the

fix your choice upon. world has once been known to be

is

unreal

and

that

more experience
tescent
force of

of misery

knowledge has been Confirmed, there a desire of consummation of

;

no

fruc-

works alone remains

in a theosophist,

and from the

them springs

his inclination for present actions.

132.

any dependence or fructescent works leads him to sin, they simply even assuming such harm lead him to perform other works
;

inclination for

But that does not necessarily imply a theosophtst has bad or sinful actions. Do not think his

ful

works being actually done by the overwhelming force of fructescent works, there is no resisting them.*
133.

Thus then

so far as the

consummation

of fructescent

works go, an ignorant person as well as a theosophist are

Two

munity

of restraint.

opposite doctrines prevail in regard to restraint or im There are texts in the Upanishad which
is

clearly maintain, a theosophist

no longer bound by any consi

deration, he

may act as best he likes without having anything to dread for their consequence. Because gnosis once arisen destroys
the seeds of future re-birth

for his

emancipation

to

and he is freed in become an accomplished

is

life,

only waiting

fact after

he parts

with his body. that case what

Our author
is

the difference
?

and he contends, in between a theosophist and a dog

against
it,

that lives on impure food

of

Nrisinha Sarasawati says,

rn

the face

the

texts of Revelation

and

tradition

it

is

the immunity of a theosophist from

all restraints,

impossible to deny but it is never

eulogistic of

intended that he should act thus.

They are simply

to

knowledge.
lated

In this connection

it

remains

be observed that there

are three sorts of actions mentioned

(Sanchita)

mana}.

The

first

in the Systems, viz.. Accumu Fructescent (Prarabdhtt), and Current (Kriyaand last are destroyed by knowledge, leading

unaffected the second which can only be exhausted

by enjoying

happiness or suffering misery according to the merit or de-merit of a prior birth.

PANCHADAS1.
equally circumstanced.
is
If this

I?3

be contended, their difference

it.

now being

declared, to

remove

Though
is

equally
his

placed

in

that respect, yet a theosophist

patient in

suffering,

while an

ignorant person
is

is

impatient and always clamours

for the grief he

actions

which
life.

subjected to suffer, as a retribution for past have already commenced to bear fruit in the

present
134.
their

For example, two persons

their

travelling

on a road miss

way,

destinations are

who knows that he bound for, with patience

cover
sits

different, but one of them cannot be very far from the village he is

continues to walk, and arrives soon,

while the other ignorant of

how much

distance, he has yet to

by the road-side to rest.

135.

One who

has a tangible perception of

self,

and done
this or

away

with the usual mistake of connecting

him with
feels

that, (the physical body, organs of sense,

etc.,)

has no more

desire

left in

him

for

enjoyment.
to his

He

therefore

no

grief

for whatever

136.

body. After knowledge has arisen, when the objective world

happens

and

its

contents are reduced to impermanence, and regarded

unreal, a theosophist

has no desire for anything

left,

and

in
;

absence of a desired object, his desire is said to cease consequently for him there can be no grief or misery [from
the
unfulfilled gratifications].

Just as a

lamp

is

extinguished from

want of

oil,

so are his desires extinguished

with

from want of
is

objects of desire, and

extinguished.
137.
jects

their destruction his grief too

But

it

may be

asked,

how can want

of desired

ob

produce want of desire ? Things produced in a magical on performance, from illusion, are never desired by any one, the other hand, they are discarded and thrown, away simply
because they are known to be
*
false.*

Juggler s art flourished to perfection in India, centuries hence they would create a Mango tree in your presence with
;

PANCHADASI.
138.
is

Similarly

man

of

discrimination and

judgment

never led away by the fascination of sandal, garland and other sensuous enjoyments, though at first they appear to be
very

pleasant; but on
the
not.

the

contrary,
of

considering
desires

impermanence

shews an aversion, by such pleasures, and he

them
all

which

[In this way, to attribute the usual defects pleasures have naturally in them, is a potent cause

of creating

supreme indifference

for them,

which

is

the key

to

knowledge].
139.

These defects are now being pointed

out.

For the
hardships,

acquisition of wealth a person has to suffer

many

he must go abroad, serve somebody, flatter his vanity or caprice, etc., its accumulation is also attended with several
disasters,
it

is

to

it excites the envy of some, and cupidity of others, be protected from thieves and robbers, then again

when
flesh

it is

lost, a

person
is

s grief

knows no bounds.

140.

Where

the beauty in a
;

woman
and
in

She

is

made

of

and tendons,
is

fickle in nature

her wonderful organ,

there

in connection with wealth and women, apply with equal force to all objects, and in the Shastras these defects have been declared, so that men

141.

nothing very exquisite. What have thus been mentioned

constantly dwelling on, or considering them, may shew an aversion for material enjoyment and beget indifference.

A person may be extremely pressed by hunger, yet would not make him desirous of eating poison for satisfy, ing his cravings of food; how then can a person of discrimi
142.
that

nation
least

who has quenched

inclination
to
?

his thirst with sweets, ever

shew the

take a dish

poison to be there
tion

poisoned food, knowing [In other words, a man of discrimina

of

knows

all

sensuous enjoyments to be poisonous, and his

blossom and fruit, and present them to you pressing you to taste, but no one shews any inclination, because he knows the fruit to be no mango at all.

PANCHAI>ASh

175
with a
full

thirst for

them having

already been satiated

know.,

ledge of their

impermanence and

defects, he has no more

desire for them.]

a predominating influence of fructescent works with a desire of enjoy though a theosophist may be actuated
113.

From

such enjoyments bring him pain, ing material comforts, yet instead of pleasure, just as in the case of a forced and unpaid

working man, he

finishes

his allotted task with difficulty ex

periencing pain instead of pleasure. And in the midst of that 144.

fructescent,

consummation

of

the>

a theosophist with faith in knowledge of

Brahma

but a family man to, always repeats mentally that his fruc tescent has not even exhausted then, and longs for the day

when

it

wi]l

be so.

this grief of a theosophist is no indication for 145. a longing for the good things of life and regret for the sorrows which his fructescent works are bringing forth, on the contrary
it is

Now

his

supreme indifference

for the

good and unpleasant, and

reverse
;

utter

disregard

of happiness

or

its

because he

is

devoid of illusion and hence

146.

free

from longing.

Then

again,

in

the midst of

consummation
is

of the-

fructescent

he suffers pain and therefore he

satisfied with
its

small share
duration,

of enjoyment for his discrimination of

tran

sitory

unlike the
it

ignorant

who

are never satiated,

though they may have

147.

infinitely

[without end].

away the misapprehension of an ignorant of person being satiated with enjoyment and the inutility with little,, discrimination which makes a theosophist satisfied
clear
it is

To

said in the Sruti,

"

from the acquisition

poured
148.
in
fire,

of the

Desire of enjoyment can never cease like butter object desired, but
a

the

more

person enjoys, the more he

acquire."

is.

desirous of fresh objects of enjoyment to

If

the

desired

object be
it

known

duration

and the happiness

it

yields will

to be temporary in be short-lived, then

only

will

produce

satiety

just as serving a thief,

knowing

PANCHADASI
him
to

be so, makes him a friend and he

is

no more a

thief

to his accomplice.
149.

To

a person

and senses
little

restrained
is

enjoyment

whose mind has been duly subjugated, or kept away from sensuous objects, enough, for he knows to a certainty the

are a source of misery. it, Therefore with a fear of avoiding such inconvenience and pain which all enjoyments have in them, he is satisfied with little, as his

defects attending

which

share of pain will also be thus minimised

150.

Like a king attacked by a combined force of some

of his brother chiefs, despoiled of territories and satisfied with

the
till

little that remains, which he considers to be ample, but he was so attacked and despoiled, his kingdom he re

garded
151-

to

be small and
If
it

insufficient.

be alleged how can the fructescent works pro duce in a theosophist a desire of enjoyment, since he knows clearly from discrimination the usual defects inherent in it?
152.
tually

There

is

we

find a variety of fructescent

absence of desire,
desire.

no inconsistency whatever in it; works caused by and at the instance of a second

for ac

desire,

person s

153.

These
of the

are

now being
variety,

particularly

declared.

As an
of a thief

instance

first

who may mention

is

the desire of
;

a patient or invalid to
to steal
;

eat

what

unwholesome

know
in

of a profligate to enjoy the king s daughter. They the gratification of such desires will bring forth evil

consequences, yet from a force of fructescent they are engaged

them

hence they are called fructescent works caused by

desire.

Even Iswara is incapable of preventing them from 154. taking effect as pointed eut by Sree Krishna in his discourse with Arjuna (Vide Gifa, Chapt., vi. v. 35). Since a theosophist is subject to the fruc therefore 155.
tescent,

what more

is

to be

said

of others; all beings are

it

equally affected by them.

But then

may be

asked,

if

every

PANCHADASf.

177

one of us be entirely dependent upon our fructescent works, Of what avail is mental restraint and subjugation of the sensed

by the practice of Yoga

156.
If

there
the

would
future

have
course

been

the

slightest

chance

of influencing

of the

fructescent, neither

Ramachandra, Yudhisthira, nor Nala of Parana celebrity, would then have suffered such extreme and unbroken miseries
for several years in succession, as they did.

157.

And

them, does

the impotency Of Iswara to influence or control not create any discord in his sovereignty or uni
it

versal control, for

was his wish that fructescent works would

continue to bear
fication

fruit,

and know

of

no interruption or modi

from any extraneous influence. The second variety of fructescent woi ks caused by 158.
of desire,
is

an absence
Arjuna,
in

mentioned

in

Krishna

discourse with

the

third

chapter of the Gita,

says:

commencing with

verse 36111.
159.

Hear what he

Asks Arjuna:

When

a virtuous

man

is

forced to

do

a sinful act, like

a thief compelled to
?

work

in prison,

who
1

Or what compels him

160.

Krishna.
is

the individual,

Desire produced by the active quality of the cause of destroying meritorious actions

and bringing

forth injury or de-merit.

Anger

is

another modi
:

fication of desire, the

two

incite a

person

to sinful actions

Therefore Arjuna, when you desire not to do 161. thing, your fructescent will make you entirely subservient to
your desire and anger, and induce you to do that doubt about it.
162.
;

a"

there

is

no-

When

there

is

neither desire nor absence of

it,

to

do

a thing, but simply for benefiting a third person, one is in duced to do it, and thus made to experience either happiness
or
its

reverse,

it is

called fructescent works created by a desire

of [benefiting] another.

163.

Thus

then, as from force of fructescent

it

works even

the wise are not free from desire,

may be contended, how

*7&

PANCHADAS!.
it
"

tan
thus,

tally

with

the
is

Srutt,

where
?"

its

absence
this is

is

maintained
in

What more he

to desire

But

conceived

error, for the utterance of the

Sruti goes to establish not want

to

of desire, but simply

its

want of potency
just

create

any

incli

nation

for

further enjoyments,

as parched

grains

are

deprived of fruit-bearing powers or germination.

164.

That

is

to

say, as

parched grains are incapable of

germinating and producing any crop, so a theosophist s desire, though present, is incapable of producing any inclination for frail works,* inasmuch as knowledge has established the

impermanence or
collision of
its
is

unreality of all objects,

and thus stands

in

fructifying.

165.

It

impossible to maintain an opposite doctrine,

is

and
any

to

say, since a theosophist

never desirous of enjoying

:

fruits,

he

has virtually no desire

of

for

as in

the case of

producing a crop yet are they capable of being exten and are fit food for men, so does a theosophist s desire produce little enjoyment and bring forth

parched grains, though incapable

no

calamity.
1

66.

His fructescent works are exhausted (from consum

by enjoying their fruits, therefore they produce no calamity, which follows only, when from ignorance, a person is deluded into the belief of reality of all objects which he is
mation)
desirous
of enjoying,
is

and there

is

no end

of such desire,

Virtually he

never satiated.
that calamity

167.
"

And

Let

my

enjoyments never
increase,

assumes pretty often this shape. come to an end, but let them
I

gradually

and there be no impediment to^hem.

consider myself *

blessed in having so

many

things to

enjoy."

Frailty arising from desire

:

Granger inclndes

ten vices

coming
Fate

under calamity, as

hunting, gambling, day-sleeping, calumny,

shoring, dancing, singing, placing, idle-roaming, drinking.

comprehends eight abuse and assault.

depravity,

violence,

injury,

envy,

malice,

PANCHADASI.
Mistakes like these,
source
occurring in the ignorant, are a

179
fruitful

of calamity, misfortune
Its

and

frailty.

168.

means

of destruction

are

now being

declared.
that

To

ponder

in

mind and unceasingly

to confirm the belief

power be prevented, and what is to happen, cannot be anyhow avoided, and what is not to be, can never come to pass, causes the destruction of the poison
fructescent cannot by any
of constant
better days

thoughts as to when shall

my

troubles cease, and

dawn.
of particular distinction]

between and ignorant, so far as present enjoyments brought about from the fructescent are concerned, how can calamity
169.

From an absence

the wise

be
is

said to befall the ignorant

and not

affect

the

wise

What

the

cause of

this

difference?
is

Enjoyments though equal,

illusion of reality of
is

yet
all

an ignorant person
objects
of
affects the

subject to the
to

enjoyment

which the wise

latter,

not, therefore
is

calamity

former and not the

who

devoid

of ignorance,

well-being
170.

and determination, for the acquisition riches, property and the rest.

of material

A
all

nence of

theosophist knows the unreality and impermaobjects of enjoyment, for they are material and
therefore

liable to destruction, he

minimises his desire, and

enjoyment,

begets no

inclination for an extensive sphere of

its
?

nor can

is

he bent after

pursuit; under such circumstances

how

evil befall

him

But it may be alleged, how can a false 171. object pro duce perception of happiness which follows during its enjoy ment ? Therefore it is said, his desire of enjoyment can
never be reduced.
a theosophist
is

To this contention the reply is How can have any regard for the objective world which material and impermanent, as unreal as objects seen in a
:

dream or
172
in his

performance of magic ? With the experience of dreaming and 173. waking own person, and constant study of the unreality of the
though
it

in a

universe,

appears as a living

reality

while

awake,

24

l8o

PANCHADASJ.
its reality,
it

he has cetsed to be convinced of

and takes

it

all

for a dream, consequently he heeds

little

not,

and pays very

is

regard.

174.

This indescribable universe, made of matter,

in a

but

an

illusion, like objects seen

magical performance; from

a firm

conviction of the unreality of phenomena, in this way, he keeps off all illusions as to their reality, and as a result, whatever enjoyments he may have from his fructescent worki,

produce no calamity
175.

to

him.
of

For, the knowledge of unreality

:

phenomena

is

helping cause for Self-knowledge

while fructescent works are

only a source of enjoyment or suffering for an individual.

176.

Thus from

a natural

difference

in

the effects

they

produce, self-knowledge and fructescent works are not opposed to each other; for, we find a person deriving pleasure and

amusement from the sight of a magical performance, though he knows the things produced are all unreal. Thus for a difference of subjects, fructescent works do not stand in the
way
of Self-knowledge.

177.
tions

When

already

commenced
is

an ignorant person enjoys the fruits of ac to bear fruit, with a firm convic
of
its

tion of the reality of the world in spite

impermanence,

such knowledge

destructive of Self-knowledge.

And

his

conviction of reality cannot

unreal.

make

it

real

when

it

is

naturally

178.

As dream-objects though
so
are

naturally unreal, are

en

joyed,

unreal

objects

of the

waking condition to be

regarded as capable of being enjoyed.

knowledge of Supreme Self could destroy all en joyable objects it would then cause destruction of fructescenl works and be regarded in that light: virtually it does no such
179.
If

thing,

it

simply establishes their impermanence and

their destruction, therefore

unreality,

and does not cause

is

Self-knowledge

no antagonist or destroyer

of the fructescent,

1ANCHADASI.
t8o.

As without
its

the destruction of a thing

produced

in

magic show,
he knows
it

very sight causes mirth to a spectator

though
to

to

be unreal

so without

the destruction of all

objects of enjoyment, self-knowledge offers

their

no impediment

knowledge enjoyment, from the force of fructescent works.

181.
If
it

with

a simple

of their unreality

be

said, repeated

mention

is

made

in

the Sruti,

of a

man

of

discrimination

reaching that stage when he re

;

gards everything non-different from self in such a state is then to see, hear, or smell, and what is he to.speak ?
182.

who
to

Therefore,

when

there
of

is

no

possibility for gnosis

arise without

destruction

phenomena, how can

self,

knower

of the Secondless Brahma, non-distinct from

be said to

enjoy objectively
183.

being given. The above Sruti text has no reference to the period when a person is
Listen to the reply that
is

engaged in the acquirement of knowledge, for mentioned in the Shariraka Sutras (Chapt.
as an illustration of profound slumber and

it

is

distinctly

iv.,

Sutra

16,)
;

emancipation of of either as the one, them, dependence subject of that condi tion when he regards everything to be self, is maintained in
If that is

the Sruti.
184.

a professor,

not admitted, Yajnavalkya will cease to be because when he sees the external world, his
is

knowledge
sees
it

of non-duality

virtually at

an end, and when he

if no regard about profound slumber or emancipation, there would be no professor of self-know

not,

no words can

flow.

[In other words,

be paid

to the explanation just given

ledge, for in the

waking condition he

is
its

practically
illusion
is

related

to

the external world, his knowledge of

then

at

an

end

and when he sees

of

it

not,

help the perception

instil

his pupils,

from want of adequate words to his words would cease to

of

into

their

minds knowledge

non-duality,

so
will

that

the traditional doctrine of the efficacy

nullified.]

of

knowledge

bt

PANCHADASI.
185.
If

you regard

that variety of
is

profound unconscious

kept up between knower, knowledge, and the subject to be known, for this want of perception, as visible knowledge* of self, why is not

meditation

when

there

no

distinction

profound slumber to be equally regarded ? 1 86. If you contend, there is want of knowledge of self in profound slumber, and hence it is not admitted as know
ledge, that
is

to say, the external

world
for

then ceases to

exist

want of a subject to cover or take possession of self, profound slumber cannot be looked upon as knowledge, it virtually amounts to an exclusion of pherelatively to

the

individual, and

There are two

"

varieties
is

visible.

Brahma

is"

of knowledge, the an instance of the first, I

"

invisible

and

am

Brahma,"

of

the

second kind

Brahma, The non-being of Brahma, due to envelopment/ is des invisible kind, which clearly troyed by the knowledge of the defines Its existence by the expression There is Brahma." For the two are antagonistic to each other, and cannot co-exist ;
"

destroys the non-being of with its trammels. destroys visibility ignorance

:

the

invisible

"

hence the admission

with
Its

of the

existence of

Brahma, must do away

is

non-existence or non-being; and as such a perception

definite)
it is

dim and vague, (nothing

Brahma"
is

called invisible.
it

"

am

a definite perception, hence

is

called
;

visible
it

know

ledge

[or

knowledge marked by
of

visibility]

and
For

causes the

destruction
is

ignorance with

its

trammels.
"I

this

knowledge
Brahma,"

antagonistic of that ignorance which says

of that other

know
is

not

and
"

kind, which declares

cognized"

"There

no

Brahma."

It

cannot be

varieties
;

of

concealment or envelop
"I

am and to the declaration just been remarked not a Brahma," but an agent of virtue and vice, and an instru
ment as have
ment
which
for enjoying
is

weal or suffering woe,

i.e.,

the

same asjiva,

a mistake

which cannot exist

of

and these are the trammels or nets of ignorance with the real, definite, and visible perception
"

Brahma, which

is

expressed by

am

Brahma."

DHOLE

Vicharsagar, p. 117.

PANCHADASI.

183
.

nomena and
is fit

perception of

"I

am
I

to

be considered
If

so, for

And such as knowledge. have a similar purport too.

I"

187.

you

say,

knowledge

of non-duality

and

total

for-

getfulness

of

phenomena,
form
half

the two

combined,

constitute Selfetc.,

knowledge;
in

all

insentient objects, a jar, a

cloth,

would

that

case

subjects

of

knowledge, for though

of

of non-duality, yet virtually they cannot claim any knowledge

it is

quite natural to credit

them with the forgetfulness

the case of jar

the

external world.
188.
tient

Thus

then, as in
is

and other insen

world
never

objects, there

total

frightfulness of the external

[they have

no cognition

to take

hold of

it]

so

you

can

have a similar forgetfulness of phenomena in tation, for there are thousand and one cause for distracting

profound medi
etc.

your mind, as for instance, buzzing of musquitoes,

189.
If

you abandon
of

the position

you seek to

maintan of

non-duality and forgetfulness of phenomena, knowledge the two together, constituting Self-knowledge and admit know

ledge

be supreme, may you live long, for that amounts to an admission of what I have been contending for
of
self

to

and as

hold

earnestness
of self,

supreme knowledge
190.

Since visible
s

of the mind necessary may you be successful in it. an illusion, perception of phenomena is
is
it

to that

a theosophist

desire of

he knows

it

to be

enjoyment impermanent, and

therefore not
is

firm,

for

consequently unlike
the Shastras, for

that of ignorant persons,

who

are firm in their desire.

in

191.
instance,

Two
"

distinct
is

doctrines prevail

Desire

characteristic of the

ignorant,"*

and

"

Pas

sions and desires are found

are not

even

in a theosophist,"

but they
is

meant

to

imply any contradiction.

For, desire

the

play-ground
*

of the internal organ,

and

as the cavern

of a tree

As from
is

the

sight of

smoke

in
it,

a mountain the nataral

so
is

in

ference

the presence of fire in

the presence of fond

attachment a sign or indication

of the ignorant.

184
containing fire* kills
Is
it,

PANCHADASI.
by destroying its sap, and its greenness sacred writings interdict passions and
detrimental
is

gone

so do

the

desires in the wise, for they are

to

emancipation.

Hence
of the

it

is

said,

when

their purport

gathered, and cognition

Secondless Reality firmly established, a person is no longer affected by his desires, because they are- simply the
of the internal organ.

attributes

But then, as a theosophist

is

s-

desires

are

not firm,

consequently their want

as

established,
desire
in

hence admission and interdiction

the sacred
writings,

of a theosophist s

they

refer to firmness or firm attachits

ment (which he has not) and

want,

does not signify any

opposite condition, but simply want of fond attachment. As the unreality of phenomena is firmly established 192. in the wise, so is his knowledge of self, unconditioned

being

* a

If

from some cause or other, there be

sap
is

fire in

the cavern of

destroyed: so is tranquility of mind destroyed by desire produced from ignorance of the Supreme Self and hig
tree, its

distinction with the individual spirit or Atma, therefore it is said to be his sign. theosophist s desire is not firm, that is to say, from a relation of its proximate cause, the internal and

organ,

similar

relation

with

the material

cause,

its

friendly object,

an

exclusive want of desire

is called unfirm desire. An person has also his relation with the internal organ but
;

ignorant no want

of desire

we

feel

no desire
too
;

in

sound

sleep, but there

is

no relation

impressions only continue then. In the ignorant, notwithstanding a relation of the internal organ, a desire is absent when trying for the of an

of the

internal

organ

but there

is

no recollection

of objects

accomplishment object, conformable or friendly and

adjacent or near. A similar relation with the internal organ and conformable objects are found to be present along with a theoso
phist s desire
is

when he
"

rs

not in the discriminating mood,

In

but that
v. 59,)

not constant or exclusively so.

the

Gita

(Chap, u.,

is

mentioned,

Desires

tion of Brahma."
faultless.

an individual after the cogni Hence unfirm desires of a theosopliist are

cease
in

PANCHADASI.
and unrelated, he his no more desire for any object therefore "What more is he to desire and continue attached it is said It is not to be supposed, want of objects to the body on the other hand, from an cessation of desire
;
:
?"

produce absence of agent or instrument of enjoyment, desire is des and that does not signify the death or destruction of troyed
;
:

the agent, but only his instrumentality of enjoyment. and wife are not desired for their grati "A husband 193.
fication,

affection

In other words, Sruti. but for enjoyment of Self." for wife or son does not proceed from any other

motive but self-interest; a person has his own desires to serve, therefore the above passage from the Sruti, like similar others,
are

intended to show desire for wife and children, husband,

for

and other objects proceed not

ness, but for the happiness of

making them enjoy happi

s

one

own

self.

But
it

it

may be
futile, to

objected,

as

self is

not an instrument or agent,

;

is

do away with
yet prior
to

the idea of his enjoyment

gnosis has arisen, he

is

though this is a fact, apt to be taken for an

establishes
it.

instrument, and individual experience likewise

This

is

again corroborated by the above Sruti

text.

194.

Who
its

is

the agent?

Whether the Uniform

is

Intelli

gence or
bined
?

reflected

shadow

so, or the

two together

com
:

Now

as

regards the
is

first, it is

clearly untenable, be

cause Uniform Intelligence

unassociated and unrelated

Because .enjoyment is a modification of conceit in 195. happiness and its reverse and as the Uniform Intelligence
;

is
if

subject to
it

will

is unchangeable) therefore (it were to be an instrument of enjoyment, its uniformity be destroyed and it will then be subject to change, and

no modification

change cannot abide in uniformity one another. To be more explicit

ness and
miserable,"

the two are

:

opposed

to

Enjoyment
"I

of happi
"lam

misery assumes this shape

etc., for

am

happy,"

conceit, in the

gence

that

is

changed form of happiness or its reverse. Now intelli uniform, and knows no change, cannot be conit is

which

called a

condition of

>S6

PANCHADASI

nected with that conceit, inasmuch as change does not reside in the same place with uniformity, for they are
naturally

opposed.
196.

Neither

can

reflex

intelligence

be

regarded as an
Intellect
is

instrument.
is

dependent on always undergoing change, and for that, it

changeability
to
it,

Because though

which
to

possible
it

attribute

yet as a reflected

shadow,

can.

this

not abide independently of the Uniform Intelligence ; but as one is no instrument, its shadow, the reflex intelligence can

be so. Then again, as there can be no mistake of snake without a rope being present, here rope is the abiding substance on which the snake is attributed through illusion
neither

so

without
reflex,

no

and

Uniform Intelligence being present, there can be this one cannot be mistaken for that other.
then, if neither the Uniform Intelligence nor shadow be an instrument, the two together are

197.
its

Thus

reflected

practically regarded so,

"This

though

in point of truth they

are

not.

one

is

unassorted."
vital airs,
etc."

subject of the
lished
as

The cognitional sheath is a From these texts, self is estab

one unconditioned, and Intellect is a manner of witness. Therefore, one may object to the view taken, and apprehend truly also, about the two Intelligences together, as instrument, and not a mere matter of popular belief. The Sruti never intended to establish the truth of such instru,
mentality or agency, therefore to say, the nature of such agent is true, is improper. In the same manner, has the Sruti done

away with the agency beginning with Uniform Intelligence. [As will appear
198.

self

and ending
sequel.]
is

in the

in the

King Janak enquired

of

Yajnavalkya who

sel

The

sage pointed out one after the other, beginning with the * and cognitional sheath ending in the unassociated, for help*

five sheaths each of which is regarded as Self, Yajnavalka refuted them by demonstrating arguments and proofs, one by one, thus te instil in the mud of his a

There are

helping

pupil

correct
etc."

knowledge

of self

ultimately, by the passage q-ioted

"

This one

PANCHADASt,
tag him to comprehend, finally resting on the
is

18?
text,
"This

one

unassociated

;"

and that unassociated Uniform Intelligence

texts in the

is Self.

[Brih-adaratiyak UpanishadJ]

199.

There are other Sruli

the

Aitarcya
"

Upais

uishad and elsewhere to

that
is

same purpose.
in the

Who

Self

to

be

worshipped?"

Beginning with the associate of

the
this

internal

organ,

and ending

Uniform Intelligence,

to be self, after thorough analysis, Upanishad above named. Therefore, if the method used there be followed closely, it would appear, the Uniform

one has been declared

in

the

Intelligence and

its

reflected

shadow
is

the two

are not agents

and

in point of truth, the

former

unassociated, hence neither

an instrument nor an agent.

200.
If

the

attribution of an enjoyer to self be false,

it

and why does an individual experience want of [discrimination of self, the

Intelligence
is

to

be a
of

fact

how From

truth

the

Uniform
aban
a

attributed

to

the

two,

and from

illusion ac
for

tually regarded as an enjoyer

with

hardly a desire
to

doning enjoyment, knowing such enjoyment

mistake.
201.

be real

For

his self-enjoyment,

wife and vice versz

even

in the

an enjoyer desires to have a Sruti we find a confirmation

of this popular belief,

202.
fore
to
it

All enjoyable things are dependent

on him, there
for

shew any attachment

is

for

them no

is

vain; on the other

hand,

advisable, there should be

desire

them but
as

only for
203.

self,

who
this

is

the principal enjoyer, true

and

free.
is

On
:

subject the evidence of the

Purana

follows
"

The attachment which

ignorant persons have for material

objects, which are not beseech thee, impart

eternal,

me

a similar firm

Lord, do out of thine grace I attachment for thee,

so that
204.

may never
In
this

forget thee

from

my

heart.

manner,

dqsires for non-eternal objects have

by discrimination, after all fond been abandoned, one is

25

l8S
indelibly to
fix

PANCHADASI
his love

on the true nature

of the

real

enjoyer

and thus know him.

205.

As from

forgetfulness of

self,

the ignorant

fix

their

attachment firmly on objects of senses, garland, sandal, wife,

clothing,
it

and gold, so
real

is

a theosophist

to

fix
;

and concentrate

on the
not.

nature of the enjoyer

(self)

and he

forgets

him

206.

As one desirous
in the

of victory over his rivals,

is

engaged
107.

study of Dramatic works, Logic,

etc.,

so

always does

a person desirous of release study discrimination of Self.

As

man

of faith

is

engaged

in

devotional exercise

and

sacrificial

works, enjoined in

the Shastras, with a desire

of acquiring the blissful abode of heaven, so does the emanci

pated show his faith

208.

in self.

As

quires the

Yogi with much perseverance and labour ac power of concentrating his mind on one object, so
a

does an emancipated

person
of

fix

his

attention

on the Real

Brahma, with the object

ness, etc.

acquiring lightness and heavi

209.

As

repetition of practice leads to skilfulness in those

desirous of victory,

mination of

self,

men of faith, and Yogis] so does discri by repetition, clear him of all mistakes and
of discrimination
inferentially

purify self-knowledge in the emancipated.

210.
real

Then

a person

by analysing the

nature of

the

enjoyer

and

differentially,

knows

Uniform Intelligence to be unassociated and unconditioned, in waking, dreaming and profound slum
the witnessing

bering conditions.
211.
in

For example.
three

the

conditions

of waking,

Whatever objects are experienced dreaming and profound

in the

slumber (be they gross, subtle or

the

form

of felicity),

for

purpose of enjoyment, that experience is present only in that particular condition where they are seen or felt, though
the witness

who

is

to

cognise,

is

present

in

all

conditions.

PANCI1ADASI.

189
it is

And

against this, there

is

no

dissentient voice for

the uni

versal experience,

212.

Now

in reference to inferential

and

differential

ana

of self, the lysis for the discrimination

Vedas are proofs too.

is

With
self

this

purpose the Sruti testimony

the

being cited.

"That

when he cognises
is

enjoyable objects

of any of the

three conditions

not transferred by them from

one

state to

another

they

continue* where they are, but he passes over to

another
results,

state,

without taking hold of virtue and sin,

and

their

happiness and misery." Brahma, which is ever-lasting intelligence and bliss, and witness, discovers all objects in the three conditions of
"

213.

time,
I."
"I

am

waking, dreaming and dreamless slumber and That am neither intellect nor reflection of intelligence nor
;

this

any thing else besides." He who has come to identify self in manner, is freed from the usual mistake of confounding him with an agent and instrument.
214.
Self
is

one

in all the

three conditions,
to
realize

crimination

one who has come

is

and with dis him as distinct

to birth

and separate from them,

dsath.
215.

no more subjected
to

and

Whatever enjoyable things are

be found

in

those

conditions and whatever enjoyments

to their enjoyers,* self
distinct
is is

may proceed from them

is

over and above, that

intelligence

to

say,

quite

from them, he
I.

and supreme

felicity,

and

That am
216.

Who
it

then

is

the enjoyer

From what
of
self,
"

has been said in regard

that the
it

to

the

discrimination

would appear
its

literal

signification of the
intelli

word

cognitional"

referring as

does to the reflex

is

gence, for
217.

being subject to change

reflex

the enjoyer.
illusory

"This

intelligence

is

or

material."

* Viswa, Taijas and Prajna are the enjoyers.

are gross, subtle and
falicity.

Enjoyments

190
(Srw/j .)

PANCHADASI.
Experience confirms it too. Because the objective material and reflex intelligence (Jiva} is included Like things produced in a magical performance both
is

world
in
it.

are unreal.

218.

In

trance

and profound slumber, the

is If

reflex intelli

gence

is

destroyed, and that

Intelligence.
its
it

Uniform

experienced by the Witnessing be asked, What benefit can the

?

experience of
a person
is

destruction bring forth

It is

therefore said,
self really is.
in
"

led over

and over

to consider

what his

In other words, the remnant of consciousness abiding found slumber experienced by a person on rising
sleeping soundly and

pro

was be

knew nothing
Uniform

then"

proves

self

to

no other than
indestructible
:

the

Intelligence,
is

unchangeable and
subject
to

but this reflected shadow

it

change

and

liable to destruction, for

is

unreal,

because material.

219.

Thus

then,

having ascertained the unreality of the

enjoyer [reflex intelligence] a person

no more

desires

for

any

enjoyments;
to marry.

just as a person

on

his

death-bed

never

desires

220.
"

say
is

And am the

as

prior

to

enjoyer,"

but like a person with a

knowledge he was accustomed to split nose he

are bearing

now ashamed and says, "Even now my fructescent works Thus he suffers them to have their course
fruit."

with patience.
221.

When
to

therefore

the

reflex

intelligence

[Jiva]
it

is

ashamed
to ask

witnessing intelligence abiding in him.

be reckoned as an enjoyer, he attributes Therefore it

to

the

is

futile

222.

who is the enjoyer ? Thus then, it would appear from

"

the

preceding verses

that the Sruti text

for

what desire

etc.,"

interdicting

the

belief of an enjoyer.

its purpose in Both the Uniform and

;

has

Reflex Intelligences are truly, no enjoyers

ignorance attributes

enjoyment to them, so that when gnosis has arisen, a person hence it is sai-1, has no more desire of enjoyment left in him
:

subsequent

to

knowledge, what desires would attach a person

PANCHADASI.
to
his
?

I9 1
of
its

tions

body and make him follow the bent None. That

by
a theosophist
its

inclina

223.
is

is

never attached to his body, nor

a passing

affected

pains

is

now being declared by

body and

reference to the three varieties of

individual

their pains.

Every

has three varieties of bodies, physical, subtle and

its

cause; and each of them has

224.

separate ailments.

The

diseases

of

the

enough, they are innumerable,

and mucus; among the symptoms

disfiguration,

physical body are apparent and produced from wind, bile are to be found bad smell,

the voice, and burning of the body, huskiness of of. has one several others, which every experience

225.
ness,

Those

of the subtle

body are

desire, anger, covetouspassivity, self-

bewilderment or distraction, pride, and

of thought control, abstinence, endurance, intensity

and

faith

they

are

called

diseases,

former and want of

inasmuch as the presence of the the latter (passivity and the rest) are
the

equally productive of pain. The diseases of 226.

cited

cause-body
in

are

now

being
the

from the Chhandogya Upanishad.

is

When .Ignorance,

material cause of the universe

ber, a person

destroyed

profound slum
abide

can no longer
for.

know

either himself or another,

but the seed

future

misery which
subtle

continues to

even then,
to

is

called disease of the

body

so Indra said

Brahma.
227.

Now

these varieties of diseases are naturally con

nected with the three different bodies, inasmuch as in their

absence, the bodies cannot
228.
-

last.

its yarn, a cloth cannot Just as with the separation of continue, and with that of earth, a jar is destroyed; so with

the separation of diseases, the

body

is

destroyed.

229.
the

Neither the

reflex

intelligence,
is

which

is

Jiva,

nor

Witnessing Intelligence, which

ISWARA, has

got any

disease, as will appear immediately.

230.

It is

impossible for any disease to affect the

intelli-

10,*

PANCHADASI.
for no discrepancy can effect its Since therefore, the reflected shadow
;

gence of the individual

natural
illumination.
is

of intelligence

devoid of disease,
likewise
free

its

counterpart, the Witness

or
is

Uniform

is

from

it.

And

whatever disease
him,
is

experienced by the individual

created

and
[for

said to
that

affect

an

illusion

by ignorance

belongs to the body

an illusion
the three

and not
231.

to intelligence].

The
by

truth of the witnessing intelligence

is

created
bodies,

ignorance.

From
and

illusory

attribution,

physical, subtle,

cause,

are

regarded as sem

blance of the reflex intelligence, and

232.

real.

During

that illusion, a person affected

"

with

diseases

of those bodies exclaims

fever,"

am

"

unwell,"

am

suffering

from
:

etc.

In point of truth, this experience

is

unreal
is

just

as illusion attributes

and not subject

233. a person
self

to

bondage to the Intelligence which birth and death.

affecting

free

As
is

in the case of illness

wife,

or child,

affected with painful thoughts

;

and considers him

the

to

be so affected

so out of ignorance, diseases of

self,

three bodies are attributed to

nection,

experienced
"

in

that

con

and expressed

in this

manner

am

ill."

234.
self

But subsequent to knowledge, when the nature of has been ascertained, all divisions are at an end, and he

no (longer connects the Witnessing Intelligence with those

diseases, so that by discriminating the real nature of
self,

he

ceases to express any regret for whatever happens to his body.

235.

For example.

As

in the illusion of

snake

in a rope,
it,

the sight of that false snake

makes
of the
his

a person run

away from
snake

and when with the discovery destroyed, he is ashamed at

quent to knowledge of
being a subject
at his ignorance.

rope,

that
;

false

is

cowardice

similarly, subse

self, his
is

previous conception
destroyed, and he

about his
is

of

disease

ashamed

236.

Just as a person asks forgiveness of another,

his false

who
;

has

been offended by

calumny, for pacifying him

so in

PANCHADASlr
the mistaken attribution ef birth

193
to
self,

and death

a person

is

to pacify by taking protection of the

Witnessing Intelligence.

of sin, penances 237are performed over and over, so for the destruction of illusory attribution, an individual is always to meditate on Self as
J ust as
f

repeated

destruction

the

Uniform Witnessing Intelligence.

238.

As
the

woman
act
of

with cancer of the uterus feels

ashamed
is

when in ashamed

being

co-habited, so

a theosophist

at the

mistaken notions, which he entertained, prior

to gnosis of self.

239.

As

Brahman

accidentally

coming

in

contact with

an unclean person, has recourse to usual penance and never afterwards found associating with him, so a theosophist sub
sequent to knowledge, ceases to have a conceipt for his three I am, etc." bodies and connects them not with self As
"

240.
father,
is

As

a prince regent

governing

the

kingdom

of his

ber.t after the happiness of his subjects, with the view

of

being duly

installed

so

with the view of being one with

Intelli

Brahma, a theosophist meditates on the Witnessing gence and its resemblance with self.
241.
is
"A

knower

of

Brahma
its

is

himself a

Brahma,"

Here

Sruti evidence, having for

for

and disregard
to

knowledge.

misery what a theosophist used to practice prior In other words, he should concentrate his

purport destruction of

desire to

242.

know Brahma and leave off everything else. As a person with the desire of acquiring the condition
fire,

of Deva, seeks self-destruction in

or by
in the

falling

from the

summit

of a mountain, or

submerging

confluence of the three sacred rivers at

results abiding in the discovery of the

Ganges, or at the Allahabad ; so for the

Witnessing Intelligence
the

being no other than

self,

a theosophist seeks

destruction

of the reflex intelligence (Jiva)

for

the

more

so, as his inclination

knowledge
243.

of

Brahma may be

intensified.
lasts
it

But

in the

he continues

to

above instance, 30 long as the body be a man, and with its destruction (when

is

194

PANCHADASI.
so
a
till

reduced into ashes) he becomes a Deva mation of fructescent works,

the

consum

away with the reflex one with Brahma after the separation
244.

person cannot do intelligence, but continues as Jiva [to be

practically

of the present body].

As

the

sight

of snake in a rope, at

once

strikes a

person with
the

fright,

which does not go away

immediately with

discovery

of his

repetition

of the snake-illusion

mistake, but subsides gradually, and as is apt to recur when he

of
string
in

comes across
his path
:

bit

the

dark

stretching

in

245246. So with the rising of knowledge, his fructescent do not abruptly come to an end, but are gradually exhausted with consummation of their results, and during a subsequent
period of enjoyment he
247.
is

apt to conceive
"tenth

"

am

man".

As

in the

instance of the

person"

the person

counting the
to

rest forgetting to

count himself, invariably comes

their

stop at

number

nine,

and the party thinking

in

tenth

to have

met with

a watery grave, while

their grief

the

act

of crossing

the
till

river,

give vent to

and

strike

their

forehead,

pointed
is

out

by another,

when discovering
;

their mistake,

their grief

head takes a
248.
tion of

little

but that pain in the forereplaced by happiness time to subside, and not at once
:

So

a theosophist even after attaining to

in
life,

the

condi

one delivered

has

yet

to

exhaust his fructes

or de-merit;

cent and enjoy or suffer according

to their merit
;

and they cannot abruptly come

to a close

and

his

emancipa

tion destroys the miseries of the fructescent.

Now this condition of delivered in life is not an 249. observance of religious ceremony or any particular practice,* but a mere resting on the Impartite Brahma, so that, if from a preponderance of the fructescent, there follows any illusion,
to cause mental distraction,
it

discrimination of

self, just as

should be guided by repeated one having taken mercury, or

Like the fasting observed in the

nth phase

of

moon.

PANCHADASI.
of arsenic

IQ5

cannot stand the pangs of hunger for

a single day, but eats over and over.

250.

As

in

the

aforesaid instance of the missing

tenth,

when
their

in the height of their grief, the rest of the

company
it

beat
till

foreheads
is

forcibly to

cause pain, but perceive

not,

their mistake

pointed out and the

iu

missing

tenth

is

visibly

midst of happiness, they feel pain which subsides after the application of medicines so a theo-

produced,

when

the

sophist exhausts his fructescent by enjoying

their

results

and
is

subsequently
joy,
i.e.,

attains

to

that

Brahma, whose

sole essence

experiences the

251.
treatise

supreme Whatever mention has been made

the
first

felicity of emancipation.
in

the present

from

verse, for the that

destruction of misery and

the

desire

of release,

constitutes

6th condition of

an

individual,

Intelligence;

Uniform or Witnessing a reflected shadow the seventh is that supreme felicity in the form
of the

of satiety called

Nirvan, which

is

now being^determined.

252.

prosperity,

of material Satiety proceeding from the enjoyment and wife etc., is children, rank, riches, position,

called

excessive,

but

this

seventh form

is

supreme
and
is

because

with the attainment of the attainable [Brahma], one

considers

himself
satiated.

successful

in

achieving

his

end,

supremely

253.

Prior to his knowledge, whatever avocation a person

for the acquisition

follows

of

felicity,

or sacrificial

offerings

undertaken

for
is

the

acquirement

of

the

blissful

abode of
the

heaven, which

non-eternal, or whether practising

usual

means*
pation,

for the acquisition of

all

knowledge
his

to help
it

his

emanci
for

these,

were a part of

duty,

was proper

* The four means for attaining self-knovvledg-e are

(l).

Discrimination

of

tnings eternal

and

transient.

(2).

(3). (4).

here or hereafter. reaping any benefits endurance, etc. Passivity, self-control, abstinence, future -re-births]. Desrre df -deliverance [from

Disregard

of

26

f^NCHADASf.
him, that they should be done but subsequent to knowledge, the absence of a desire for to enjoying any results
;

relating

earth-life,
all

and

for

an experience of the
to

felicity

of

Brahma,
fruits to a

that

he had

done cease

produce any more

theosophist: they are dead and abortive so to speak, and as he has nothing proper for him to do, he is therefore said to be successful in having done \vhat was proper. [Just as a candidate for examination is said to be successful when he has

answered the questions set and satisfied his examiners, so that nothing remains for him to do, so far as the examination is
concerned; so ajheosophist is said to be successful when he has a visible cognition of Brahma and he has nothing proper for him to do, or be engaged in. Because the usual means,
devotional
exercises, etc.,
to

paving the way

tion in turn,

have brought forth their results in knowledge, which has produced emancipa
is

and

that

the goal.]

254.
to

In this manner, having done what was proper for

left

him

do, and finding nothing

it

that

was proper

to be done, he

supremely satisfied (with his success). Miserable persons steeped in ignorance of Self-know ledge are absorbed in their desire for a wife, children and mate
is

recollects

and

255.

rial

prosperity

let

them continue

so.
I

[But as]

"I

am

full

of

supreme

bliss"

what desire can

?

possibly have to continue

attached to earth-life
256.

Let them

who

desire the blissful

"

abode
of

of

heaven

practise sacrificial offerings, but

am

knower
?

self"

what

occasion have
257.

for practising

any more action

Let those
let
"1

who

are qualified for studying the Shastras

:

read them, or
is ripe,

hence

them study the Vedas my knowledge of self am actionless" and not qualified for any thing
I

else.

go out for begging, neither any previous habits ; and if any one were to attribute them to me, that cannot cause any harm
258.

Really

do not

sleep, nor

do

bathe, nor

conform

to

lo

my

self.

PANCHADASI,
259.

197

As

heap of Abrus precatorius appears from distance

in spite of

to be

fire,

and

that

appearance

it

has no burning

about property, so the attribution of others

my

being a worldly

make my-self so. Let an enquirer of self-knowledge who has not suc ceeded in the cognition of his oneness with the Impartite
man,
will not

260.

be engaged in the usual means for its of the Supreme Brahma," there knower acquisition Let them that are fore have no more a necessity for them. * I am free from with doubts consideration, affected practise

Brahma, continue
;
"I

to

am

"

doubt

;"

and have therefore no occasion

Let him

for

it.

261.

who

has antagonistic ideas concerning the

to

Supreme Brahma, have recourse

free

contemplation, but
then

"

am
its

from conflicting
262.

ideas."

Why

am

I to

undertake

practices?

Even

in

spite

of

conflicting ideas

from a force

erf

confirmed habit and

sophist
is

as a result of fructescent works,

"

a theois,,

apt

to

exlaim

am

man."

[That

not

Brahma.]
263.

ing their results, the

But with the exhaustion of the fructescent, by enjoy above practice ceases otherwise a thou
:

sand contemplations over and over, are quite powerless

destroy
264.
a
man"
it

to

so long as the fructescent continue. If the practical use of the above expression
conflicting to
it

"

am.

appears

knowledge and

for seeking its

destruction you think

tion,

desirable to be engaged in contempla

that

may
I

;be necessary for

you; but seeing that practice

1"

to be

opposed For 265.

is

to

knowledge why "am am free from mental

to

contemplate

distraction,

and there

fore there

for me to have recourse to profound Both distraction and profound meditation are the attributes of an unrestrained and changeable [fickle] mind. 266. I am not an agent, neither a beggar, nor a student

no occasion

meditation.

of the sacred scriptures; I

am no

doer of

sacrifice,

or devo
practice,

tional exercise, from the force of the fructescent;

no

198
either
injury.

PANCHADASI
popular
or
religious,

or

anything

else,

can cause

me
be

267.

Or,

if

after

having done
of securing

all

that

was proper

to

done, for the

practice

sake
in

enjoined

the

popular favor I follow the Shastras, even that does not cause

me

any harm.
268.

ship, bathing,

Whether my body is engaged in devotion and wor and cleanliness, or begging for food, and my
recanting
the

words,
nishads
269.
,

in

mystic

Om,

or hearing the Upa-

Whether my
Witnessing

intellect

be engaged

in
"

contemplating

Vishnu, or absorbed
nal, pure,

in the felicity of
Intelligence,"
it

Brahma, I am the eter and have neither any incli

nation for works, nor create

270.

in any.

For

this
is

difference between a theosophist

and doer

of works, there

between

hardly any ground dispute them, just as two seas situated apart cannot mix their waters or form a junction.
271.

of contention or

Because a doer of works and \vorshiphasforhis pursuit body, speech and intellect, which a theosophist has

Thus for a differ not, (his is the Witnessing Intelligence). ence of subjects, there is no common ground of contention.
one another,
of not-self

[In other words, not-self, and self are situated quite apart from not-self is the subject of a doer of works, and
theosophist,
the

self that of a

hence for a difference of pursuit,

latter,

former and self by the by apprehension of any quarrel between them.]

there

is

no

In spite of this difference, if 272. they would quarrel, from an ignorance of each other, that can only create mirth to
a

person of

intellect,

from an incapacity
excites laughter.

of

to deaf persons quarrelling what one says to the other, hearing

just

as

273.

doer of works and worship has no cognition of

the Witnessing Intelligence, but a theosophist

knows

it

to

be

PANCHADASI.
Brahma, and how can
to the

199
of the latter

that

knowledge

be injurious

former

274.

him
of

theosophist has discovered not with the physical body and the

self,

and he mistakes
which are nondoer

rest,

eternal, therefore they

engage

not his attention; but for a

in the

works

to

be engaged quite
to the
it

contrary direction,

cannot

be harmful
275.
in
If

former.

works and worship

of their

be contended, for a theosophist to be engaged is not proper, but where is the propriety And if cessation of works, be the extra cessation ?
in

ordinary cause of knowledge, in that case, there can be no

clination for the acquisition of Self-knowledge.

276.

If

it

be

said,

subsequent
it,

to

knowledge, there

is

no

necessity for inclination to cause

the inference naturally will

be

What

is

the necessity for cessation of works to bring forth

as they cannot cause

knowledge, inasmuch
or destroy
277.
it ?

any obstruction

to,

Neither ignorance, nor conceit, (egoism) can cause any obstruction to it, for they have been destroyed in the first
stage of knowledge, by discrimination of
self.

278.

Therefore ignorance, already destroyed; can create no

obstruction to, or cause destruction of knowledge.

rat flies at the sight or

When
a

a live
rat

approach of a

cat,

how can

dead

injure him.

279.
thrust of

When

a person stands uninjured after receiving

will a lighter

the
steel

Pashupat weapon, how

?

one without

points cause his destruction

280.

When

from performance of works and worship

ways, a person has

in

an

infinite variety of

come out
manner

victorious in his

fight with the fructescent

works, and landed

in a

in full

knowledge
to

of self, he can never

be affected

so as

have

it

destroyed.
281. Though destruction of ignorance and its product, caused by knowledge, allow that ignorance to continue like a

20O
dead body,
other hand,
282.
ful

PANCHADASI.
yet such
it

appearance

is

not injurious to him, on the

himself from this all-power

He who
its

proclaims does not

in

his glory.
alicMiate

knowledge
It is

any

way,

has

nothing to fear either from

inclination or

reverse

they cause

him no

injury.

be engaged works and worship, for they help the attainment of heaven or by rendering the internal organ faultless, pave the
283.

always proper for the ignorant to

in

way

to the acquisition of

knowledge, whereby

to

be emanci

pated.
284.

When

a theosophist lives in the

company
if

of

such an
in

ignorant person, no

harm can

befall him,

he be

engaged

similar works at his intercession.

285.
all

But

in the

company

of the wise,

he should discard
attributing

works, increase his stock of knowledge by

de

fects to

them.

286.

And

for a theosophist to

company
fault.

of the ignorant, in the

be engaged in works, in the manner aforesaid, implies no

to the

287.

Just

as a

father

when thrown
the

ground by

his
is

child, or scolded

and .nade bad use

all

of, feels neither pain

nor

angry with him, but caresses

288.

same

So a theosophist
it

either caluminated, or praised by the

ignorant, returns

not, but tries to create

knowledge
of

in

them.

And

thus

lie

uses them.
the
result
is

289.

Now

of

this

practice

theosophist

among

the ignorant

being declared.

cognition of self in the ignorant, a

That which helps the he theosophist should do

;

has nothing else proper for him.

290.

And

satisfied with the

accomplishment
reflects

of

what was
following

proper for him to do, manner.

291.
fore I
I

he mentally

in

the

have a tangible perception of the eternal

Self, there
is

am

blessed.

The supreme
I

felicity of

Brahma

plainly

manifested to me, therefore

am

blessed.

PANCHADASI.
292.

2O

The

miseries of earth-life touch

me

not,
left

therefore

am blessed. The I am blessed.

293.
blessed.
I

darkness of ignorance has

me, therefore

have nothing proper

desires have
all

left

to be done, therefore

am
I

My

been now accomplished, hence

I

am

blessed.
94.

Verily
;

am

blessed,

am

blessed,

my

satisfaction

isf

unrivalled

am

blessed, and blessed and blessed, and twice

more

blessed.

295.

My
is

merit

is

producing

fruit

"

my
ful

merit
too."

extremely wonderful, and for

am supreme good," I am wonder that,

"

296.

How
I

very wonderful are the Sacred

;

Writings,
is

Guru
feli

and knowledge
city

and how incomparably exquisite

master
of.
is

the

which
297.

am now
it

Now
studies

the result of studying this treatise

set forth

He who

always,

is

immersed

in the felicity of

Brahma

and experiences supreme

felicity

always.

SECTION

viti.

On
WITHOUT

the Discovery of the

Uniform Intelligence
That and Thou
there

clearing the signification of

"That

of

the

transcendental phrase

art

Thou,"

can be no know

ledge of oneness of individual

self

and the Parabrahma as a

in the

means
literal

of

emancipation,

therefore

present treatise the

is

and indicated
Just

signification of

Thou

to

be

first

ascer

tained.

as the ordinary light of sun discovers a wall

and

other objects, but by concentrating that light

reflecting
it

on

a glass

and
illu

on them, they are emblazoned and strikingly

is

minated, so

the

Uniform Intelligence

vivifying or illuminat

ing our bodies, intensely manifested by the

individual

Intelli

gence centred
gains doubly
2.

in

the Intellect or Spiritual Soul {Boodhi)

and

in brilliancy.

As

in the

sun

s light reflected

here and there a stray ray of light retains

sity

through a lens on a wall, lumino its ordinary

the

and absence of

that junction
it
:

of

lens

with

sun-light

makes no
3.

difference in

So the function

of intellect,

endowed

with the reflected

external
its

shadow
jects by
[in

of Intelligence, helping the cognition of

ob
want

forming a junction with them

[in waking], or

profound^slumber], is discovered by the Uuiform Intelli gence. Know it to be distinct from the reflex intelligence with
the function of intellect.
4.

That
the

reflection of intelligence

seated

in
it

intellect,

as*

suines
nise,

shape of an external object which

it

seeks to cog

and discovers

so

"This

is

jar."

But knowledge
Intelli

of

its

properties, etc., is
"

brought about by the Uniform

gence as
5.
"

know

jar,"

Prior to the modification of intellect in the shape

I

of

jar,

knew net

jr"

arises

from the Brahmaic Intelligence

PANCHADASI.
[uniform]

203
in

and subsequent

to
it

its

perception
says,
"I

the
a

modified

intellect, a person discovers

is

and

know

jar."

This

the difference between the intelligences, Individual and Brah-

maic, [uniform].
6.

As

in a steel knife, its

sharp edge

is

confined

to

one
two

side,

so the modification or function of intellect resides in one

part or province of reflex intelligence

and ignorance

the

pervading a jar, are said to

7.

make
is

it

known

or otherwise.

Like an unknown

jar discovered

by the Uniform (Brah-

it. Why ? jar maic) Intelligence, a of reflex creates Because knowledge intelligence simply jar,*

known

also discovered by

and

that
8.

known

jar

is

discovered by Brahmaic Intelligence.

intelligence,

Intellect, without the reflex

can produce

no cognition of an
jar as a

object, consequently, in the cognition of

lump

of clay, there can be

no difference apprehended
of intellect

between the
clay.
9.

reflex intelligsnce

and modification

of

As without knowing
so

it,

on one can
cause
it

say, that

he knows

jar,

without reflex intelligence, simple pervasion of a jar

by

intellect

cannot be admitted

to

it

to

be known.

10.

From what

has been said,

would appear mental

Says The Vedantasara

In the cognition of "This is a jar" the mental function assumes the shape of, or pervades the unknown jar and dispels the igno

rance which

rests there.
it

By
its

its

reflected intelligence,
is

it

then
"

dis

covers or renders

visible.

As

mentioned

in

the Shastras,

the

indwelling Intelligence both occupy the jar, the first dispels the ignorance about it, the second brings it out to view, (i. e., renders it visible." As the light of a lamp

mental perception and

a cloth, etc., which taking possession of such articles as a jar, darkness and the dark a corner, surrounding dispels occupy bring them out to view by its own brilliance, so the mental func
tion after disp elling the ignorance which occupies

an unknown
its

jar,

brings

it

out or renders

it

cognizable to the senses by

indwel

ling reflex intelligence.

K*V DHOLE S Vedantasara, pp. 43-44.

27

2O4

FANCHADASr.

function (Intellect) with reflex intelligence assuming the modi

fication of

an object which they prevade are the

;

source

of its

cognition

and

that

knowledge
to

is

not to be expected as capa

ble of being brought about by the

it

Uniform

Intelligence, since

was existing piior

11.

its

being known

[or discovered

by the

intellect with reflex intelligence].

This view

is

not opposed to what SURESWAR

ACHARYA

criminating

(Bartikara) holds, as maintained by the supporters of the dis view of intelligence known by the name of Avaetc.,
is

fheda vadi, Cognition of external objects, a jar

caused

by

intelligence, therefore the cause of that

is

knowledge

is intelli

gence, for which, the result

the subject to be
is

known

or
is

de

monstrated

and

this

intelligence

the subject that

its

to

be

known from Vedantic

12.

utterances, which are

proofs.
in

Therefore SURESWAR wants to establish the reflex

telligence,

which resembles the Uniform or Brahma, to be a

result of proof,

and not the

latter

for in the

Upadesha Saha-

shri of

SANKARACHARYA

(his preceptor) occurs the distinction

between the two intelligences.

13.

Since then, the distinction between the

is

Uniform and

Reflex Intelligences
in the

an admitted

fact,

shape of Reflex Intelligence pervading a jar

cognition,

mental function, arising is the cause

like ignorance,
is-

of
fit

its

and the resulting knowledge,

being discovered by the Uniform Intelligence. In other words, cognition or knowledge is discovered by Brahma [Uni form Intelligence] like an unknown jar, inasmuch as the modi
for

fication of intellect, reflection of intelligence

jects,

and external ob
its

jar etc., all are discovered

is

by Brahma, while for

being

a single subject, a jar

14.

discovered by the reflex.

the

Thus

then, mental function issuing through

sen

sory organs, reflex intelligence,

ted by the

and

jar, all three,

are manifes
for the reflex
it

Brahmaic or Uniform Intelligence, and

that jar

being seated in the jar only in the form of result, which

vades for cognizing
intelligence.
it,

per

is

discovered by

the

reflex

PANCHADAS1
15.

2O5

Therefore, the knowledge of a

known

jar

is

discovered
this
is

by both the Reflex and Uniform

led by a Naiyayika (Anubyabsaya)
16.

Intelligences,

and

cal

knowledge

of

knowledge.

From
"This

the reflex intelligence proceeds particular

is ajar;"
it,

know

ledge, as

while the
"known

Uniform
jar."

creates an ordinary

acquaintance with
17.

as a

Reflex

of external objects, both the Just as in the cognition and Uniform Intelligences are ascertained, so are they

to be considered in reference to the physical body.

18.

But

it

may be
to

alleged in reference to external objects,

the mental function pervades them,

there
lect,
is

and as inside the body

intel

no subject

be pervaded by the modification of

is

intelligence.

consequently Therefore

there

no necessity
said,

for admitting reflex

is

it is

Egoism

present and the

it.

is pervasion of reflex intelligence as in a ball of red hot iron, fire pervades

required to discover
it,

Just
inti

and

is

present,

mately combined with the iron, so does reflex intelligence per vade Egoism, passions and desires, by mixing with them.
19.

And

as that ball of iron manifests itself

and

is

incap

able of discovering

Egoism, passions,
themselves.
20.

any other object, so do the modifications of etc., with the reflex intelligence discover

These aforesaid modifications, separated by the inter vals of waking and dreaming, are apt to arise, as they disap pear during profound slumber, trance, fainting and profound
meditation.

That unchangeable Intelligence which discovers the junction or union of those modifications and their want, is the Uniform Brahmaic Intelligence.
21.

22.

As

in

the

cognition of an external object, a

"This is

jar,

the

reflex discovers only,

jar,"

and the knowledge of

that jar

is

discovered by Brahmaic Intelligence,

;

we have

there

fore both the intelligences

fications,

so in regard to the internal

modi

Egoism,

etc.,

we have

a similar play of both intelli

gences.

And

that

double display of

intelligence

in

junction

PANCHADASI.
with those modifications

make them more

strongly

manifested

than external objects.

23.

Unlike external objects which are capable of being

either

ascertained

known
are

or
;

unknown,

internal

objects of

mental

perception

not

because that perception

can

not take hold of or cover

itself,

and ignorance

is

destroyed

by

it.

24. reflex

If

it

be asked, so

far

as

intelligence

goes,

both the

and uniform are

identical,

why then

is

the former called

changeable and the latter, uniform or unchangeable ? Because that double intelligence is liable to birth and death, therefore
it

is

Jiva,
eternal,

while
the

the uniform distinct from

it

is

unchangeable

and

Supreme Brahma.

25.

writings,

Older professors have, in various places of their mentioned the Uniform Intelligence as the witness of
its

mental perception and

26.
(face,
its

modifications.

As
of

in

the

reflection of face in a mirror, all the three

reflection

the

help

the sacred writings

and mirror) are visibly perceptible, so by and their arguments are to be

his

known, shadow
organ).

Self

(Uniform Intelligence)
its site

reflection

(reflected

of

Intelligence) and

or receptacle (the internal

In the Upadesha Sahashri,

Uniform Intelligence
in the

is

described as distinct from the reflex

is
"

following wise.

"It

the witness of the

mind and

intellect."

And

in

the
is

Sruti
only a

Like the associate of the internal organ the

shadow"

reflex

reflected 27.

[of Intelligence

i.e.,

self].

If

it

be

alleged,

since the

Uniform Intelligence

is

everywhere equally present, let that Intelligence seated in the intellect, be the subject of transmigration (like the ether in a
jar)

and there

will

be no necessity for imagining the

reflex

intelligence to
28.

be Jiva?
is
;

The

reply

That

limiting of the

Uniform

Intelli

gence would not necessarily convert it into a Jiva, just as the uniform present in a jar and wall and limited by them, or dis criminated in that way, are no lunger a Jiva.

PANCHADASI.
29.
If
it

207

from want of luminosity, the Uniform Intelligence present in a jar or wall, and bounded by them, cannot convert them into Jiva, but for the luminosity of intel
be
said,
lect, the

uniform

intelligence
is,

seated in and

bounded by
for

it,

is

Jiva

the

answer
or
its

there

is

no occasion

introducing

luminosity

reverse,

when you seek

it
:

to discriminate the

Uniform Intelligence by
30.

setting a limit to

Just as the use of a

measure made

either of

brass

or

a lighter substance, can bring no profit to the seller in

out a specified quantity of grains to a purchaser.

dealing

you reply, the metallic measure has a particular action, inasmuch as it is capable of reflecting an image, though as a measure it has no difference with one made of
31.
If

wood, then, What prevents a similar

in Intellect
?

reflection of

intelligence

32.

And though
of

the manifestibility or
[in

luminosity
very slight,
is

of that

reflection
tinct

intelligence

intellect]

is

and

dis

from the Uniform Intelligence which

it

luminous,

light-

like, yet

is

endowed
that
it

with

powers of discovery.

And

the

same cause

deprives a
is,

shadow
it

of the signs of the light

whose shadow

and makes

manifested,

produces the

reflection of that light.*

* In the work Vibarana, Jiva

Iswara light [subject
of reflection].
is

is

defined as a reflection
to of

and
in

According
reflection

the doctrine of
Intelligence

VIDYARANYA SwAMi, Iswara

the

Maya abounding
telligence
in

in

pure goodness, and

in

Avidya abounding

of in Jiva, a reflection is a which pure goodness,

in the Panchaproximate cause of the internal organ. Though in the reflection a to be mentions SWAMI VIDYARANYA Jiva dasi,

internal organ,

and as that internal organ is not present in the condition, consequently then, there should slumbering profound be no Jiva also but as Prajna, almost ignorant a form of continues in dreamless profound slumber, therefore what the
;

Jiva

SWAMI
or

purports to
into the

mean
form

is,

the

particle of ignorance modified

changed

of internal

organ,

and

intelligence

re-

208

PANCHADASI

[To be more explicit]. Inasmuch as the Reflex is as and sociated changeable, while the light of Uniform intelli
33.

gence

is

unassociated and unchangeable, therefore the former

fleeted therein
in

is called Jiva, and that ignorance is never wanting slumber, profound consequently Prajna also is not wanting then. Moreover, reflection of intelligence alone does not consti

tute

either

a Jiva or Iswara, but intelligence abiding

intelligence

in

Maya,
with

and the

reflex

intelligence abiding in

Maya, ignorance, and the

with

constitute
reflex

Iswara; and

intelligence

the particle of ignorance, constitute Jiva. Iswara, there is pure goodness, for which he
scient, etc.
;

In
is

the associate of

omnipotent, omni

while

the associate
is

of Jiva

goodness, hence he
is

parviscient,

composed of impure parvipotent and the rest. This

is

said

by the supporters
associates

of the Reflex Theory.

The
rance.

of Jiva

and Iswara are

both

identical according to

the view of the author of Vtbarana,

In

such a consideration,

parviscient.
in

But
is

it

is

not so

with Igno Iswara and Jiva must be because it is the nature of a thing

who connects them

which there
to

and not a mirror

vent

a reflection, to impart its defects to the reflection, the image as for instance, when a face is reflected in
:

(its associate) the defects belonging to the mirror will pre a faithful reproduction of the face itself. Hence the defects,

though present
till

in the mirror,

are not cognized or rendered visible

the face

is

reflected in a mirror, for

which

it is

said, reflection

determines defects.
mirror

Similarly in the reflection of the Jiva, in ihe of ignorance, are produced the defects caused by it, such
etc.,
is

as parviscience,
Intelligence)
is

while Iswara
the
is

who

visage,

(in the form of image of pure has none of them, for which He

omniscient.

This

the cause of His omnipotence,

omniscience

Now parvipotence aud parviscience of a being. between the respective doctrines set up by these supporters of reflection and reflected image, the difference is this A reflection
etc.,

and

the

is

false,

expounders
face,

but a reflected image is true, and not false. For, the of reflected image conclude as a natural inference that
is

the reflected image of the face in a mirror,

not

inasmuch as a shadow
is

is

situated

in

the

a shadow of that same site, where its

original

placed

but

in

the case of a face reflected in a

m irror,

it

PANCHADAS1.
is

209
and hence
of

said to

be wanting
its

in the indications of the latter,

is

distinct; but

luminosity

manifested

like, that

the

Uniform.
34.

As an earthen
is

jar

is

non-different

in

its

composition

from

earth, so

reflex intelligence non-different from (Boodhi)

Intellect,

for

an identity of their condition.

But

it

may be

is

always placed
reflected

in front,
is

or exactly opposite to the original, hence

But for image making a subject of the mirror, the function of the internal organ, at projected by the organ of sight, makes that mirror its subject, the same time, it ceases or retreats from that mirror, and makes
not a shadow in a looking-glass.
the face,
situated

on the neck,

its

subject.

As quick playing
while ac

(Bunite] makes the wheel

it

of a fire-brand

perceived,

has no wheel, so the velocity of mental function for tually a making subject of the mirror and face, produces the perception while actually it is of that face in the glass as situated in it
;

in the glass, and placed on the region of the neck, and not of mental the the a shadow and, by function, the velocity
:

is

not

know

from the ledge of a face in a glass, is reflection. In this manner, connection of the associated mirror, the face placed on the regionof the

neck appears both as a visage and its reflection. More due reflection, it is to be found, there is no reflection. associate formed by Similarly by the close connection of the
over, on

Ignorance, the

site

of

visage

in

the unassociated Intelligence

is

known

Isvvara,

and

its

reflection,

Jiva.

And

there

are

no

separate conditions of Iswara and Ji-va. The perception of a Jiva in Intelligence, from Ignorance
called
its

is

reflection in

Ignorance

so that, both the

considerations

of visage

and

its

reflection

are unreal, while actually they are

is

true

for the site of their actuality

in

the face

and
to

its

reflection

in-

a mirror; and that face and intelligence are

reflection

the subject

of the

illustration

Intelligencethis view, as
;

true.

According

proceeds from the original, it is consequently true a reflected shadow, for its being the shadow, is untrue. This
is

and
then-

the difference between the expressions reflection and

refletcted

shadow.

DHOLE

S Edition of Vicharsagar, pp. 328-330.

210
apprehended
:

PANCHADASI.
in that
will

case, distinction
;

of

intellect

from the

be done away with therefore to settle the physical body, it is said, what is maintained by a theosophist is very question, little to the purpose, because it is easy to admit intellect as not
an additional entity distinct from the body. If it be alleged, subsequent to death, when the 35. physi cal body is absent, existence of intellect is established from the
testimony of the Sru/i; then as in the Prabesha Sru/t, reflex is described to be distinct from Intellect, it is but proper to regard
36.
it

in that
If

way.
say,
:

you

it is

possible for the associate of

is,

Intellect
is

to enter a

body

the reply

self distinct

from Intellect

said

to enter according to the authority of the Aiterya

"

Upanishad:

Self distinct
body."
"

from

Intellect with a

desire of entering, enters

the

37.

This body with

its

insentient sensory organs cannot

exist without the intelligence of

this

Self," having considered in he enters the manner, body through the cavity of Brahma

situated

on the crown
fontanele,

of the

head,

corresponding to the

anterior

and experiences waking, dreaming and

profound slumber.
38.
If
it

be contended,
?

How

can the unassociated Supreme

said
in

Self enter a

body

It

may

as well be

reply,

in

that

case

it

is

impossible to attribute to

him

the instrumentality of

creation.

Thus

then, both his entrance

and instrumentaiity or
with
the destruction

causation equally are due to

of
that
Illusion,

Maya, and
alike.

they too are equally destroyed, therefore the

is

cause of their destruction

39.
his

YAJNAVALKYA

in

his discourse

on Self-knowledge with

wife Maitreyi, cites passages from the Srutilv explain the

destruction of associate

as follows:
birth

"The

Supreme

Intelli

gence

Self, taking his

with

the

physical
the

body, organs
of

sensory

and

active,

etc.,

dies

with

destruction

the

body, and subsequent to its demise no knowledge abides in In other words, though distinct from the body and the
it."

PANCHADASI.
rest,

2lC

which are material,

to

self for

keeping company with them,

appears
death.

be destroyed when the associates succumb to

Self

"

40.

The Supreme

is

eternal,

and unassociated,

his

associates are destroyed

only,"

[and not he].

In this manner,

associate, to be distinct
<(

Sruti explains the Uniform Intelligence (Self) devoid of from the associated reflex intelligence.

He

is indestructible."

And

"unconnected

with the body

and
die

the

rest."

"

41.

When
is

leaving the physical body, Jiva does not

because he

without birth and death, the body alone

dies."

death, he
chosis.
42.

In this passage, the Sruti does not seek to expound that with is emancipated and freed, but subjected to metempsy

If

then the associated Jiva

is

subjected to destruction,
"I

who am the how can he have any identity of relation with, is said, it Therefore indestructible and Supreme Brahma
?"

this

knowledge
that
is

is

not of identity;

it is

community

of reference

and

capable of existing even

in the

presence of obsta

cle or antagonism.*

Though

the spiritual soul or intelligence (Boodhi) with the

I

reflex is

the seat of the perception

am Brahma, and

not the

Uniform, yet such reflex knows that the Uniform Intelligence

and
first

its

principle of individuality are the

I,

personal pronoun
1

which also

is

Atma, indicated by the the same as Aham.

different

establishes the Uniform intelligence as always nonfrom Brahma, as the space covered by jar is always one with the infinite space from which it cannot be in any way demar

Now Aham

cated.
of the

Hence

the

Vedantin describes
inference

this

mutual relationship
1

Uniform with Brahma as

Mukshya Samanadhikarana a
in

main predicament or
cluded.

which several things are

in

When

a thing
is

is

their association

called

always non-different from another thing, a Mukshya Samanadhikarana. As for

is

instancee the space

engrossed by a jar

always non-different

28

212
43.
is

PANCHADASI.
As from mistake or
that illusion

when
as a
;

taken for a man, not to

the other
of

knowledge
"I

it

know it is a man

the stump of a tree stump does not affect

so

when

the

perception

egoism

knowledge
destroyed.
44.
his

"I

am an agent, and am the Supreme

instrument" is

destroyed by the
is

Brahma,"

the objective world

SURESWAR ACHARYA has

in this

manner pointed out

of

in

work Niskartnya Siddhi* the antagonism

community

of

from the

infinite

space which
is

is

fore the jar-space

in relation to the
it is

the infinite space

ever present along with it, there and as such, the first has
in

last,
it.

the condition of a predicament In the

which

included with
in

gence has

same manner, the Uniform Intelli connection with Brahma a similar main inclusive

predicament, another.

because they are always non-different from one

a person mistaking the stump of a tree for man, after the tree known, the form of man disappears and the tree is rendered apparent. Here the person has a community of refer
Or, as
in
is

ence to the

tree, of the

second kind
it

ance

of the reflected Intelligence,

similarly by the disappear becomes one with Universal

;

Intelligence,

is

the

which is one with Brahma, hence its reference to same with Brahma, and not distinct from it. Such a
of reference

community

the reflex intelligence has with

it.

Brahma

by merging

or disappearing into

* SURESWARA, the SANKARACHARYA, is the reputed disciple author of Niskarmya Siddhi. He is opposed to the doctrine of a there is nothing theosophist s acting with impunity. For him
"of

proper

to

do

to this

the utterances of

after hearing end says the Vicharsagar :left in still an has inclination Vedanta, any one
"If

him as

to

what

is

primitive truth.
less,

For

or proper, he has not learnt the first principle, this reason, the constant removal of the use
of
felicity,

and which answers no purpose, and acquirement

is

is men constantly got as a result of hearing the Vedanta, Vicharsagar, tioned by the Deva Guru in Ni&armya Siddhi.

that

DHOLE

S Edition, pp. 120-121.

PANCHADASI.
reference
:

21$
is

for this reason,

"I

community

of reference

destroyed

in the expression

am

Brahma."

this is indeed Brahma" As in 45. Brahma has a community of reference with

"All

the
"all

Supreme
this"

the

objective world

so in

"I

am

Brahma"

there

is

possible for the

same reference with

46.

Jiva.
it,

But objection may be taken to

for

in

his

work

Vivarana,
sition of

PRAKASHATMACHARAN SWAMI, speaks of the oppo community of reference ( Vadh Samanadhikarana).

this,
it

To

explain

is

said

:-

With a

desire of declaring self

to

be identical with Uniform Intelligence, the author of Vivarana

ascertains the incompatibility of

community

of

reference

and

seeks to do away with

47.

it.*

Both

in the

Vivarana and other works, professors

have sought to establish the indication of

Thou
and
reference

in

the

Uniform

Intelligence

the

Supreme

Brahma,
of

having
(

ascertained the incompatible

community

Vadh

Samanadhikarana) have spoken of the main inclusive predica

ment

referring to the

same

subject.f

48.

Intelligence abiding in,

and mistaken

for, Jiva

who

is

the reflected
subtle body,
49.

shadow
is

of Intelligence

combined

in the

gross and

in the

Vedanta declared to be the Uniform.

rs the substrate of Intelligence perva ding everywhere, and completely in phenomena fabricated out

And Brahma

of illusion.

* Vadha Samanadhikarana means that condition of mutual

relationship, when a thing establishes its non-difference with its companion by lapsing into it. Here the thing is a Vadha sarna* nadhikarana to its companion. As for instance, the reflection of a

face merges into the face (when the mirror is withdrawn) hence they are non-distinct; the reflection is the face itself and not some

thing different, and this mutual relationship of the reflection with

the face
is

called

(Vadha Samanadhikarana )
Vicharsagar,

community

of re

ference by merging.

DHOLE

S Edition p, 121,

| Vide note pp, 212213.

214
50.

PANCHADASf.
Since therefore illusion
it

attributes

the

unreal

worfcf,

and mistakes

for the indestructible

all, it is

and unchangeable
all

Intel

ligence, the substrate of

not at

surprising that Jiva f

who

is

the reflected

shadow
is

of Intelligence should be similarly

attributed, as there, Jiva

51.

a part of the material world.

For a difference
in
it,

in associate, the material

world and
be distinct;
attributes

Jiva included

That and Thou

one intelligence.

appear

to

virtually they refer to

52.

That

reflex Intelligence (Jiva)

assumes the
viz., as

of the spiritual soul, intellect or Boodhi,

an agent or
self
;

instrument and demonstrator, and the illumination of

for

which,

it

is

said to be an illusion [just as in nacre

no

silver is

present, but illusion attributes or super-imposes

on

it.

Here

we have
place of
illusion
:

two* conditions

"This

nacre"

is

the seat or abiding

silver,

and the other, attribution or superimposition of so in the superimposition of reflex on the Uniform
to

Intelligence there ought

and superimposition
attributes

and

in the

be the two conditions of abiding absence of discerning their

in

how can

illusion

be established

them

This

is

what a dissenter objects to. Therefore, it is said, the reflex is only an illusion; for agency and instrumentality are properties
of the Intellect,

Uniform
Nothing.
53.

and illumination belongs to Self, who is the Barring them, what remains of Jiva ? Intelligence.
the cause of that mistake or illusion
is

And
is

ignorance.
or

What What

is

Intellect

Self

What And what

?

is
is

this reflex

intelligence

Jiva?

this material

world

From want

of discriminating them,
illusion
is
fit

is

engendered
for
it

error,
is

which error or

to
in.

be destroyed,

nothing less than the

world we
54.

live
it

But

may be asked how

when
entities,
is

is

illusion to

be destroyed
to

By proper

discrimination

a person has
intellect,

come

know

the

nature of the several

Intelligences, etc.,

reflex

and Uniform

he

a real

knower

of Self

and

freed.

So

says the Vedanta.

PANCHADASI.
55.

215
and
its

Thus
s

then,

we

find discrimination

want are
the

the cause of emancipation and consecutive re-births, and

Naiyayika

jeering taunts to his adversary about

bondage and
in

emancipation being uncertain, according to a non-dualist 3

standpoint,
is

easily

refuted

by the arguments employed

Rhandan, by
56.

its

author SRIHARSA.

Having ascertained the nature of Uniform Intelligence from Sruti texts and arguments based on analogy and reason, "That the testimony of the Puranas is now being declared.
Uniform Intelligence is witness of the modification of intellect, and of its prior condition, when it has not arisen of desire of and its prior condition of ignorance, when a person
;

enquiring
"

says
.full

am

Ignorant

;"

and

for

its

being so,

it

is

said to

be

of felicity.
57.

For

its

unreal being the resting place [substrate] of the

it is
it

objective world,

truth
is
;

for

its

being the discoverer of

as

all-

insentient objects,

Intelligence,

the site
of

of
all

affection

always,

blissfulness

and as the illuminator

it is

objects

having connection with them,

perfect.*

of the felicity, intelligence, etc., of the

* Various are the objections raised against what has been said Uniform Intelligence or self.
felicity
is

Thus

disputed

a difference
it,

in
it is

the

modification

of

intellect creates

difference in

because

the witness of modi

it is

fication,

and where no such

difference affects

it,

no naore a wit

ness of those modifications.

Then again,
?

it is

contended how can

are
naturally

the

site of

an unreal substance be real

As they

opposed snake is a

to

each other.
real rope
:

In

the

snake-illusion,

the site of that

there can be no snake-illusion without seeing

a rope, a

bit of straw, etc., in the dark,

:

on which

is

super-imposed

therefore a trite the form of snake through ignorance contention. second the at rest Similarly as rt sets instance which
is

we have

said to be a discoverer of insentient objects only,

if it is

it

can lay no
intelli

claim to intelligence, and

coverer, but
is

no

intelligence,

it

can be no dis

virtually insentient like

a
;

jar,

But without

gence,

there can follow no discovery

in short like rabbit s

horns

216

PANCHADASI.

In this rmnner, Uniform Intelligence is described in 58. the Siva Purana, to be neither a Jiva nor Iswara, but self-illu

minated Intelligence, full of blissfnlness. How ? Because both Jiva and Iswara are declared 59* in the Sruti to be "formed of Maya and reflex intelligence."
It maybe apprehended, if they are thus material, there will be no distinction between them, and the insentient physical

body, etc. To clear this, it is said, just as there is distinction between a glass and earthen jar, though equally material, for the one is transparent, which the other is not, so are Jiva and

Iswara distinct from the physical body and the

60.

rest.

Just as

are different

body and mind (modified products of food) from one another, inasmuch as the former is in
far

sentient which the latter

material,

are

so Iswara and Jiva though more sentient than other objects of the
is
;

not

universe.
61.

Though

Jiva

manifesting intelligence,

and Iswara are thus material, yet for it is possible to regard them as

intelligence itself, and this is plausible enough, since there is nothing impossible for Maya to fabricate. 62. Since even in our slumber, consciousness present in

dreams creates Jiva and Iswara: what objection can there be Cosmic Matter to contrive intelligence in Jiva and Iswara?
for the Primordial

63.

Though

equally material with Jiva, yet Iswara

is

not

parviscient like him, for the

same Maya shows him

to

be om-

which exist not, the phenomenal would have been similarly condi tioned, and remained undiscovered. Without a connection of in
telligence, insentient objects can never be known to say, they are discovered of themselves, and intelligence plays no part is clearly absurd. What is subject of another s affection cannot be bliss;

fulness

itself.

And

for

its

being

universally

related,

it

can

be

no

more an

universal

illuminator,

neither

the one nor the

other.

PANCHADASI.
tttsclent.

217

Since

sible objection

what pos it is capable of fabricating Iswara, can there be for fabricating his omniscience ?
to regard the

64.

It is

improper

Uniform Intelligence
it is

In

the

same light with Jiva and Iswara, and to say,

illusion
:

unreal,

and
Vt-

an

for testimony to that effect is wanting.

65.

On

the other hand,

its

Reality

is

explained
either

in

all

dantic treatises,

and

it

has

no

similarity
it

with

the

elements or any other substance, for which

can be said to

be material.
66.

Hitherto for ascertaining the nature of Iswara and

their

Uniform Intelligence
of the Sniti has been

unreality

and

reality
if

made use

of only,

and

in the

testimony absence

of the uaual arguments to help that,

raise objections,
it

any one be inclined to

:

our purpose is only to disclose the real meaning of Sruti texts and not to invite discussion so that a Naiyayika, fond of dispute, should have
is

therefore declared

any cause of misapprehension.

67.

abstain
entirely
"Maya

Following the method adopted here, one should from ill-matched arguments and disputes and depend on what the Sfuti says. And there we find it stated
creates Jiva

and

Iswara."

Beginning with creation till his entry in all objects is the work of Iswara, and that of Jiva ranges between the condi
68. tions of 69.

waking and emancipation.

From
is

the Sruti

we gather

"The

Uniform
uniform."

Intelli

gence
it is

without

decline and growth, always

it,

And

proper to discriminate
70.

in that

manner.

Who

is

without birth

and death, and not subjected

can have no concern for practising the means of emancipation from metempsychosis ; who is neither desirous
to re-birth,

of such release, nor free

Intelligence.

is

the Real,

Indestructible,

Uniform

71.
i,

As

it

is

unspeakable and unthinkable, therefore the

for explaining

and ascertaining

its

nature, has described

PANCHADASI
it

by reference

to
it

Jiva

and Iswara and

whose substrate
72.

the objective world,

is.

There can be no objection

inclination
to
is

in

person begets an
phist
it

know

what manner soever a self, and for a theoso-

always proper so to do. Because from failing to comprehend the utterences, dull and ignorant persons are
73to
his

drift of

Sruti

entranced, and
discrimination
felicity

made
with
:

wander

in illusion

while a person
is

of

knowledge
74.

of self

immersed
it

in his

supreme

And

he knows

for certain, that the cloud of illusion

form of this material expanse, and Uniform Intelligence is like ether, quite unconnected with and can suffer no it, injury from that mistake, or derive any profit, [for he is unassociated and blissful].
constantly raining in the
the
75.
drift,

is

He who
felicity

studies the present treatise

of of

and ascertains

its

gets an insight

supreme
that

by his

Self and experiences knowledge unbroken presence in the luminosity of

Uniform

Intelligence.

Such

is its

result.

SECTION
On
the

IX.

Light of Meditation.
treatise,

IN beginning the present

the

emancipation which
accruing from

proceeds from the worship of Brahma

(like that

knowledge
illusion
is
it

of

Supreme Brahma)

to
for

know

thing
else.

being pointed out. Art different from what it is, and to

is

mistake

something

It is of

two sorts

(a)
:

Agreeable
the
is

and

(3)
(a).

Disagreeable.

They

are defined as follows

When

a mistake of different substance helps

ac

quirement

of the desired object

by going

to

it,

it

called

agreeable or conformable mistake.

(3).

When
result

it it

does not help the accomplishment of the

is

desired

called

unconformable

or
a

disagreeable.

Like the acquisition of desired results from

mistake, worship of the
;

conformable

Supreme Brahma

is

also productive of

for which, various are the forms of emancipation worship mentioned in the Ultara Tapniya. 2. If the ray of a gem be mistaken by one man for a gem,

of a lamp mistaken for a gem by another man, though both of them are equally subject to mistake, yet there
is

and the ray

difference

for

if

they are tempted to run after the objects of

their illusion, the first person, inspite of his

mistake,
his

becomes

the master of the

lamp

for

it,

gem, while the second can never have the gem

for
:

mistaking a hence the first is art

instance of agreeable or conformable mistake, and the second, its reverse, viz., uncomformable or disagreeable.
3.
If

the light of a

door
is

falls

outside

lamp inside a house issuing from a and elsewhere, the ray of a brilliant jewel
:

similarly projected
4.

Two

run

after

persons viewing the two rays of light at a distance, them, knowing them to be jewels; both of them are

similarly influenced by mistake caused by the ray.

29

120
5.

PANCHADASf.
But that one, who had mistaken the ray of lamp-lighr accordingly run in that direction to seize

for

gem and had

the prize, is disappointed, while the other, who for his know ledge of a jewel had mistaken it in its ray, is elated with the

success attending his search.

f>.

Illustrations

of

the above two varieties of mistake are

now again
light

particularly set forth.

Though

the two mistakes are

in the second, namely lamp mistaken for a gem, it is called disagreeing or unconformable, and the mistake of gem in its light, is called agreeable

equal, yet for

an absence of result

or

conformable

for

it

leads to the possession of the desired

gem.
If the sight of vapory exhalations- rising from a spot, 7. induce a person to infer fire, and he goes in quest of it, mis taking vapor for smoke, and accidently gets it, it can be called

an instance of conformable mistake.

8.

And

if

a person believing the waters of

water, bathes in
it

the

Godavery
is

to be

Ganges

with a desire of being benefit

it

ed,

and

that bath

does produce good results, then

con

formable mistake.
9.
If a

the

name
his

person suffering from typhoid fever, pronounces of Nfarayana mistaking it to be the name of a friend,

or

son^,

whom

he wants to

summon

and subsequent
[for that
act],

toit

death, inherits the blissful

is

abode of heaven

a conformable mistake.
10.

The above

are a few of the

visible

many

instances of confor

mable mistake,
Shastras.

either

or

inferred,

mentioned

in

the

n.
made
subject

If

a conformable mistake be not regarded to be pro

ductive of result in the

of clay,

manner
be

aforesaid,

wood, stone,
the five mystic

etc.,

which are
as

how then can images all material and

Devas1

to destruction, of
fire ?
it is

regarded
fires,

And

in

Knowledge
shipped as
iz.

how can woman be wor

a different knowledge

Moreover

visibly seen, lhat

FANCHADASL
accidentally produces a different result, as in the story of the
fruit

of

palm

falling

from the

flight

of

a crow

hence

it

is

reasonable to expect conformable mistakes producing results.

13.

As conformable mistake, though an

;

error,

is

produc

tive

of results

so

is

the worship of Brahma, like the

is

know

ledge of Impersonal Brahma,

a cause of person

attaining

emancipation.
14.

With the help of the four means

(passivity,

self-

control, and the rest) and the arguments used in the Vedanta., one is to ascertain the ordinarily invisible Parabrahma, es tablish his oneness with It and worship thus I am that
"

Parabrahma."

15.

On

the subject

of the

worship of Parabrahma, the

knowledge is thus set forth. Instead of Internally contemplating on the Supreme Brahma as impartite form of Vishnu, invisible bliss, like the worship of the
nature
of invisible

ordinarily

to

know

"

Brahma
is

in the sacred writings,

1

from the proofs mentioned here meant for invisible knowledge.

is,"

6.

Though Vishnu
etc.,

is

pointed out in the Shastras to have

four hands,

during worship, instead of taking cog nisance of that form by the eyes, the wise simply pronounce
yet
his

name

in the act of

worshipping, and that

is

acknowledged

as invisible knowledge.
17.

Now

this

true,

inasmuch as

knowledge of theirs cannot be called un from the testimony of the Shastras, know

ledge of his true form shines there intensely.

18.
bliss,

Inspite

of

knowing

self

as
if

eternal intelligence,

and

according to the

Shastras,

intelligence be not duly

contemplated on as the Impartite, such knowledge does not constitute visible knowledge of Parabrahma.

Knowledge of self as eternal, intelligence and bliss 19. from the testimony of the sacred writings, though invisible,
is

reckoned as knowledge of reality, for it is not erroneous. 20. Moreover, it is worth remarking, though invisible
of

knowledge

Brahma

is

comparatively slight, since for

It*

222
visible perception

PANCHADASF.

the transcendental phrase "That art Thou" has been explained in the Shastras, to help the cognition of each self as Brahma, yet as that knowledge can never accrue to the ignorant without due discrimination, therefore the
invi

sible

is

but another
so.

means

of

knowledge and properly

of

re,

garded
21.

Why

is

visible

knowledge
self

Brahma
in

so
the

difficult

of

being obtained from want of discrimination

ignorant? mistaken for the body, senses, etc., and as that erroneous conception is ever present, they are prevented from grasping self as hence

To men

of ordinary

calibre,

is

Brahma,

invisible.

22.

In

men having

faith in the Shastras,

and understand,
easily

ing them, invisible knowledge of for the visible perception of

to that

Brahma

is

phenomena

a duality

produced; is no bar

non-duality;

the visible perception of stone, no antagonism created of the invisible knowledge of a Deva, whose image that stone is, and in the well-known image of Vishnu there is never any dispute.
23.
is

As

in

And regarding that invisible or visible 24. knowledge, the examples of persons wanting in faith is not worth being
taken
in the Vcdas, only persons having faith are said to be qualified to undertake works.

into

consideration,

inasmuch as

having once received instruction from error, invisible knowledge is follow, and no argument is necessary for it, as the tion in regard to the form of Vishnu stands in no
25.

After

from a
sure
to

professor

free

instruc

need of

Mimansa.
26. Thus then, though there or discussion to have an invisible

necessity for arguments knowledge of the Supreme Self in the manner aforesaid, yet the arguments used in the Shasfras for discussion of works and devotional exercise are

is

no

only for

determining the

inutility

of

practising

works and

PANCHADASI.
worship to^hat end
deal with
:*

otherwise

it is

impossible for any one to

them

as they are divided interminably,

* In other words, for knowledge of self, neither works nor is needed. worship Why ? Because they are naturally antago
nistic
:

knowledge produces emancipation which

to attain

is

eternal,

works

and worship enable a person

therefore
their
effects
is

are

a better sphere hereafter, non-eternal knowledge destroys

;

ignorance which
theosophist
Consists in
is

for which a no more subjected to re-births and that ignorance regarding Self to be identical either with the physical
;

the

material cause of re-birth,

body, sensory organs, mind, Intellect, etc. The wise are free from illusion, they have no belief in the agency or instrumentality of Self, he is neither a doer of works, nor an enjoyer of their results, consequently they abstain from works save the fructescent, which must be exhausted by actual consummation of their results.
state of
life

Caste,

they are,

and condition belong and not of Self, who is

For
this visible

body, whose properties distinct from it, and no other

to

the

than Brahma.

knowledge

of

Self,

and the mis

totally

taken attribution of caste, and the

destroyed, they, the wise are not

rest, to Self,
in

having been

engaged
;

The same rule applies and one s Self is an error

are free from such error.

to

worship

any action. a difference between a Deva

;

originating from the intellect

the

wise

They regard all phenomena to be un real, just as objects created in a dream the only Reality is Intelli gence pervading everywhere and that intelligence is called seve
:

Brahma, Atma, and Paramatma. They are all one. we pause to enquire into the nature of results produced by devotional exercise, we shall find it to be invisible. For, according
rally Self,
Jf

to theShastras,
in heaven, of

a worshipper expects to derive benefit by an abode which he has an invisible knowledge produced from

the

same

results,
felicity

source. But knowledge of Brahma produces visible inasmuch as the person who has acquired it, experiences in life, and his miseries are all removed. Hence for this

difference of products from worship

and Self-knowledge, they are

opposed

to

each other

that

is
:

to say,

and worship

invisible results

knowledge produces visible they are naturally opposed, hence

J24
27.

PANCHADASI.
In
the
in a

mentioned
faith,
it

Kalpa Sutra, works and worship hive been connected form, but when a person has no

is

mination, as to what

impossible for him to practise without proper discri. is proper to be done,

in the

of Brahma has no need of worship. He has no faith common belief which sets up bondage in self; that has Works and worship are not been destroyed by knowledge.

knower

needed

for

it,

just as in the

destruction

of

snake-illusion,

know-

iedge of the rope is enough and nothing more is needed. It would thus be evident, there is a difference in results between
those of knowledge and works,
called visible
in
etc.,

hence they are respectively

visible
result*
is

and

invisible.

The

exemplified

the illustrations of cloth

brush, or thirst

produced by the weaving loom and and hunger appeased by drink and food. In
or mistakes are

asmuch as

all illusions

removed by knowledge

of

the abiding seat on which they are superimposed, therefore that destruction of mistake or error is a visible result of knowledge :
similarly knowledge of self removes the mistaken notion of his bondage, and emancipation proceeds as a matter of course. But it may be contended why is self not subject to re-birth ? Because,

he

is

eternal,

-can never be subject to birth

and naturally unrelated, i.e., free. What and death and what is
;

is

eternal

free

can

never be an agent or instrument. If bondage were true, works and devotion would be required to cause its destruction, but as
it is

that ignorance which creates it on self, is in the same way, as the thorough knowledge snake created by ignorance in a bit of string, is destroyed when a light is brought to bear on it, thus helping its knowledge. Just as
not,

therefore
his

removed with

in the snake-illusion,

no work can remove

is

it,
it,

but knowledge of the

so a thorough

rope
ledge

[in all its

parts]

enough
self

to dispel

know

of

the oneness of

bondage and and the rest

1

with Brahma, destroys the illusion of the other mistakes as to his identity with the body

result,
it

for the

Emancipation has been spoken of as a visible Vedas mention it in that way. If it were otherwise,

will

be

in opposition to

release, or

them, for emancipation is either eternal a temporary abode in heaven. Now of them, the

FANCHADAS1.
sfS.

22
in

Worship
them
not,

has

been

described
but

several

works-

written by Rishis in a practical form,

those

who under
compara them read,
all

stand

nor are capable

of discussing the

tive merits of a particular form,

when

they

hear

repair to a professor for the necessary instruction

and pay

reverence to him.

latter is non-eternal,

release

actions
;

and therefore cannot be same with eternal and worship procure heaven knowledge, eman
;

cipation

actions are non-eternal, their results, equally

ledge

is

eternal,

and

its

product

is

eternal

release.

already been said to shew knowledge alone, the source of emancipation, and to say that like watering the roots o{ a plant yielding fruit, is
devotion, or the three together, to be

know so Enough has and not works and

;

the fruit emancipation produced by works

and devotion

is

im
it-

proper.

Because, watering a tree

It

does not invariably

make

bear
well
;

fruits.

may

be

reqjuisite for its

growth and

vitality,

so far
:
:

matter of seed-bearing, other causes are at work for instance, the usual laws of male and female flowers, and car
biK
in the

some

riage of the fertilizing pollen through the pistil into the ovary ; trees have only male flowers, the pollen is conveyed either by

the wind or the wings of the bee and butterfly unknowingly acting as a medium for as they come arrd sit in the flower cup to suck
4

the

honey, a

little

of the

powder which has adhered

thence to
:

to the

wings
the

or feet adhere into the

ovisac,

pistil,
is

much is involved in the process, how can watering a plant would make it yield fruit ? On the other hand, this may be said of it, when a tree is deprived
and impregnation
complete
so
its

come when

in

contact with

of

supply of water,
their roots

it

withers and dries.

is

Plants suck the mois

in

a soluble form, to conveyed by be mixed up with the sap, afterwards elaborated into chlorophyle, hence it is said, just as stopping the water carbon, and so forth
ture

and

the food

leads to premature decay and death, and it dries ; so if works and worship are done away with, knowledge already produced is des
1

troyed,
take.

and the

result

emancipation follows not.

;

But

it

is

a mis
the

Because, the example does not apply

for, so far as

withering of

a tree goes,

it is

to

a certain extent

true,

especially

126
29.

PANCHADAS1.
Then
of

again, with a view

of

determining the

signifi

cation

Vtdic

words,

men

analyse and solve them, but in

is

the precepts of a trustworthy performer of practice, there

chance
30.

of practices

being enforced.

truction,

As without proper discussion, but simply from ins a person may be trained in devotional exercise, so
visible

from simple instruction no one can have

knowledge
for

of

Brahma.
3 1.

As want

of faith

is

the one

impediment

invisible

in

countries where the heat

is

intense

and the usual

rainfall

scanty, but to say,

abandonding works and worship

original condition of
;

will

very bring the

mind back
faulty,
is

into

its

unsteadiness and
the

make

it

far

from correct

so that, like

withered tree of the

will be destroyed, is an assertion not authen by proofs either personal or authoritative. In the first place, let it be ascertained what shape does the knowledge assume, to see if it be ever removed or replaced by anything else ? Every where, in the Vedanta, the doctrine of non-duality has been estab lished, and it is maintained when a person has realized that

dry land, knowledge

ticated

oneness of
say,

and Brahma, he exclaims, am Brahma." To that by ceasing to have recourse to actions and devotion a
self
"I

is clearly contraindicated for, on appealing to experience, we find the reverse is true. A theosophibt is never engaged in works and worship, but his perception of Brahma is clear enough. His natural love for all creatures is the
:

theosophist loses this knowledge,

For Self is the source of affection, and he pervades everywhere, hence, "All this is full of Self," consequently he loves them equally with Self. Then again, such knowledge is eternal, and, therefore, not liable to destrtiction it stands in no need of
best proof.
;

protecting care, like that of water as in the case of tree

their dis

continuance affects

it

not,

one way or the other

for

when

the

mind has once assumed

the modification of the Impartite

Brahma,

all ignorance ceases, and after its destruction, that knowledge of oneness with Brahma requires no from anything protection

injurious.
it is

Ignorance

is

the

enemy

to

knowledge, and when

?

destroyed, what can injure knowledge

Clearly nothing.

PANCHADASI.

227

knowledge, so want of proper discussion and exercise of judg

ment

is

the
to

obstacle

to

visible

knowledge; therefore

it

is

necessary
v.sible

have recourse to arguments and analysis for

of

knowledge
If

BRAHMA.
and
is

32.

after particular

attentive discussion,
to

no

visible

knowledge follows, yet such

for that

be repeated over and over

knowledge

to set in.

33.

And

if

discussion,

and analysis continued

till

death,
in

brings no cognition of self visibly, even that would not be vain, for in the next re-incarnatiun it will be accomplished.
34.

Because VYAS, the author of Vcdanta

it

Sutras,

has

ascertained

to

be a

fact,

and persons
its

of dull
it

intellect
is

hear
for

ing

it,

fail to

comprehend

import, though
in

certain

knowledge
35.

to yield fruits

even

another re-incarnation.

As
s

for instance, in the case of

BAMDEVA
as a

while in his

mother

womb
As
in

he had

known BRAHMA,

result of

know
is

ledge of a prior existence.

36.

the
for

case of study, where the meaning

a
if

not
after

comprehended,
repeated
trials

part

not committed to

memory

and

the
yet

day

or

shortly

after,

subject be not taken up the next from repeatedly remembering, it is

confirmed.
37.

As repeated
yields
will

tilling a piece

of

land makes

it

fertile

and

it

abundant crops, so by gradual practice, even Selfunmistakably bear

to the
fruits.

knowledge
38.

Owing unable to know

discussion
39.
after the
:

presence of three
Self,

obstacles,

some

are

the

Supreme

this

has been fully

from repeated analysis and mentioned by Bartikara.

?

How

can those obstacles be removed

social

cause of their destruction, the

of

By searching bonds are torn,

obstacles

and they are destroyed past, future, and present.

40.
to the

themselves.

The

are

Even study

of the Vtdanta

above obstacles.

proves ineffectual owing This has been illustrated in the Sruti

by the example of HIRANYANIDHI.

30

228

PANCHADASI.
Of them, the past obstacle
is

41.
to

as

follows

Owing
force of

an

attachment for a milch-buffalow, from the

habit acquired previous to their retirement from society,

some

recluse

fail
:

to have a firm

knowledge

of

self; this

is

known

too well
42.

But when

after

receiving instruction

from a Guru,

by kind and sympathising words, the obstacles are destroyed

then their Self-knowledge becomes firm,
43.
to
it

is

confirmed;

Present obstacle

is

of this nature
is

Firm attachment
It

property, riches and the rest,

called present obstacle.

spoils
tions,

knowledge, creates illusion, raises ill assorted objec and begets an inclination to dispute and wrangle.
But
passivity,

44.

self-control,
for

etc.,

and hearing, consi

destroy
it

deration,

etc.,

requisite

the

time

being,
of

with ac

the rest, and pave the way for the fruits

knowledge

to

crue easily.
45.

Future obstacle
of

is

in this

wise

On
has

the

subject of
said, the

the

rising

knowledge
future

in

BAMDEVA,

it

been

presence of fructescent works, for the next

nation,
is

or another

incar
in

called

obstacle.

It

was exhausted

him

by enjoying during had to enjoy them in three successive re-incarnations, before

they were exhausted.
46.
it,

his sojourn in

one incarnation, but BHARAT

person

who

has failed

in

Yoga, or been deprived

of

exhausts his obstacle by the practices of several incarnations, inasmuch as there can never be an undoing of the results of

discussion and analysis.

(Gita>

To

this

end KRISHNA says

actions
of prior

to

AEJUNA
after

Chapt.
"

6.,

V. 41.) as follows:
the

47.

From

meritorious

life,
is

having inherited the blissful

abode

of heaven, etc.,
in

he

born
with

from the force

of Self-knowledge,

a noble

family,

wealth and rank, as best he wishes. from the strength of that virtue, and discussion "Or, 48.
of
free

BRAHMA, he is born in the family of an intellectual Yogi from any desire, but this is extremely rare
:

PANCHAOASI.
"

22g

49.

Because, in that

life,

after

of his

previous knowledge and connected with

having been re-possessed intellect, he

again follows the path that leads to knowledge of BRAHMA.

"Attracted by the 50. impression of former practices which have well nigh from disuse become deadened, his at tachment to them grows strong; in this manner, after having

passed through several re-incarnations and realised the

of knowledge,
freed."

fruits
is

ultimately

merges

into

the Absolute, and

51.

Even with a

desire of acquiring the

abode

of

Brahmd

being present, when a person restrains it, and enquires into the Supreme Self with due discrimination, he does not get a
direct
52.

knowledge of the SUPREME BRAHMA, But after having ascertained it,

in

visibly,
in

it

is

true

the

manner

laid

down

the Vedania,

he goes to the abode of Brahmd, to

enjoy felicity for a time, ultimately in the

freed with
53.

end of Kalpa*

to

be

Brahmd.
of a previous
in the
life,

In some, knowledge
the

acquired
is

the help of

arguments used

Vedanla,

by concluded

by falling into the practice of works, inasmuch as some are unable even to hear the reality of Supreme Self being talked of or read and some fail to comprehend its import even after
;

having heard
54.

it.

But either from dullness of

intellect or

want of purity

of mind,

when

a person

is

incapacitated from ascertaining self

by the help of supporting arguments,

constantly
in
"

it is proper for him to be engaged in the worship of the SUPREME BRAHMA the invisible manner. As BRAHMA
is."

55.

To

worship the Impersonal

is

BRAHMA

in

the

above

manner

[invisible form]

method, the

not inconsistent; as in the personal flow of the mental function is directed towards
is

him, so here also, there

likelihood of

his

faith in the

day and night

of

Brahmd

a period of 4,320,000,000 solar

sidereal years.

230
existence of

PANCHADASI.
BRAHMA being confirmed and
thus invisible

know

ledge resulting [ultimately]. If it be asked since the form of 56. reach of

BRAHMA
is

is

beyond the
krowledge

word and mind, how then

In that case,
let

it

possible to worship

Him

invisibly?

there be

no

visible

produced.
57.
If

you know

Him

to

be beyond the reach of word

worship
in

and mind, manner ?

58.
If

why
you say

not

admit his invisible

that

To acknowledge BRAHMA
him
to

of worship will reduce

attribuies
visible
?

as an object Personal [God], possessing

knowledge?

But then how can you do away with it in his Therefore worship him invisibly by
the
"

Indicative Indications.
59.

In the Sruti occurs

passage
that to

What

is

beyond

the reach of word and mind,

"

know

be

BRAHMA."

And

Whom
60.

people worship is not BRAHMA. If you admit the above, then as

unknown"

"

BRAHMA

is

distinct

from the known and

necessarily
his worship

(Sruti): this
visible

passage would

make us
is

refuse

his
is

interdictible so

his

knowledge; for, as knowableness equally.

you regard BRAHMA to be unknowable, what pre vents you from acknowledging BRAHMA to be not worshippable ? inasmuch as knowledge and worship are equally functions of
61.
If

the internal organ and pervaded by it. 62. If you ask, why am I so fond of worship as
tain
its

to

main

practice and explain

it ?

it ?

may

stop

to enquire,

why

are you so averse to

to

say proofs are

wanting for im

personal worship

is

quite inconsistent.

For proofs to that effect abound in the Uttar 63. Tapniya, Prashna, Katho and Mandukya Upanishads. The method of its practice has been mentioned in 64.
connection with quintuplication,
for the acquisition of
if

you admit

it

to be a

means

65.

If

you

say,

knowledge, no*one has ever

have no objection.
practised
the
invisible

PANCHADASI.
worship of the SUPREME BRAHMA
indicate any defect
in
:

231
reply
it

the

is

that

does not

the worship,

but

is

the

fault of the

person who does not practise ic. 66. For, no matter whether an ignorant person be en

gaged

in the recantation of the

it

formulae for
easier

making

a person

submissive, considering

to be

stupid considering cultivation to be in it accordingly, that does not imply any fault in worship.
67.

than worship, or the easier still, be engaged

So

far as the

inclination of

the dull

and ignorant are

discussion,
of the

concerned, though there may be other

it is

points of

proper

to

judge becomingly
;

as

to the

superiority

Impersonal worship

owing
all

to

the unity of all

the

ordained
over
the

knowledges in the and over declared

end centred
68.

Vedanta,
in

the

well-known
of

attributes,

Branches

the Vedas,

are in

in the Invisibly to
etc.,

be worshipped PARABRAHMA.

Bliss,

are

all

centred in PARABRAHMA, in the end,

III.,

by VYAS in the Shariraka.

69.

Sutra of the $rd Sect. Chapt.,

of the

In the 3$rd Sutra of the

in the
fit

same work, VYAS describes

qualities

BRAHMA
70.

end as neither gross nor diminutive one were

to

which are

for being excluded.

If

therefore any

contend
is

to

attribute
in

qualities to the

Impersonal BRAHMA

unreasonable and
so,

consistent,

that

remark applies
since
there

to

VYAS who wrote

and

not to us.
71.
If

you

say,

is

no mention

of

Hiranyaof
illus

kesha, Hiranyashashru,
tration,
I

Sun

or other
to

forms by way

admit the above worship

that.

be Impersonal.

The

-reply

is,

be you content with

to

Then again, if to enquire into the attributes, you say 72. be purposeless though admitting the desirability of knowing BRAHMA by Indication, be you engaged in that form of Its
worship.
73.

That

self

who

is

indicated by
is

blissfulness, or

who

is

not gross

(i. #.,

subtle),

one Impartite with the Supreme

232
Self.

PANCHADASI.

And
If

"

That am

:"

this is the

way by which you should

between kno\yparticular dis

worship him.
74.
it

be asked what
?

is

the distinction
is
:

ledge and worship

tinction

The

reply

There

is

between them, knowledge

is

is

tance that

to be

known, while worship

dependent on the subs is dependent on indi

vidual desire.
is pro once been confirmed, in spite of disinclination on the part of the person, it cannot be pre vented. With knowledge, illusion of the reality of phenomena is at once destroyed.
;

75.

From

discrimination or exercise of judgment

duced knowledge

when

that has

76.

Thus
in

theosophist

is

successful

in

accomplishing

what he was about, and

"delivered
life"

attains

perfect contentment.

He

is

waiting only for the consummation of his

fructescent works.
77.

person of

faith believing

on the Reality

of

instruc

tion received

from a preceptor, should always with due disrimination and judgment enquire after, and become one with it,

by concentrating his mind with earnest attention. So long as he knows not self to be non-distinct from 78.

PARABRAHMA, he should constantly give himself up to medita. tion and when that non-duality has been firmly established,
;

there

is

no more

necessity for thinking

he

will

then

be freed

from death.
79.
self with

Brahmachari worshipper of non-distinction from BRAHMA, keeps that non-duality constantly in mind
in

and

is

engaged

begging for his daily bread.

in this

80.
it

To

worship

way, or not to worship, or to do

s

in

any other manner, proceeds from a person

desire which

is its

extraordinary cause, so that to remove that want of desire

the current of the internal organ constantly

will

make

assume

the modification of

BRAHMA.

81. Asa person studying the Vcdas, from the habit of constant study bereft of all doubts and mistakes, in dream

PANCHADASI.
also
\s

233

engaged
is

in that

study

or like one engaged in repeating

the sacred texts from desire, a worshipper,

practice
82.
is

from the force of

engaged

in

meditation while

in
is

dream.
cured,

When

contending knowledge
in

and

a person

always engaged

thinking

of

self, in

dream

also

he ac

quires the habit of meditation.

83.

Even during

the

consummation

of fructescent works,

from a good deal of faith, one is able to meditate constantly, and no doubts remain on that subject Like a woman fond of associating with her lover, 84.
:

though engaged
is

in the

performance
her

of

her household
illicit

duties,

ever thinking of tasting the sweets of that

85.

intercourse.

And though

household works are not managed

quite irregularly yet they are only

ner.

done

in a

perfunctory

man

86.

other

woman

Like a house-wife busy with her household work, that desirous of courting her lover s embrace can
attention
is

never

show a similar So

or

order and regularity in

in earnestness
:

performing her duties, for she

87.
is

wanting

a person engaged in meditation

able to keep up

a trace of the
is

ordinary popular practices,

and a theosophist
cannot destroy or

quite able to keep up with them, as they

affect his

knowledge

in

any way.

88.

The world
is

is

illusory

and

self is

intelligence

in

this

knowledge there
89.
still

no antagonism

to popular practice.

A
it,

theosophist knowing

the

unreality

of
is

the
yet

world,

uses

and knowing

self to

be intelligence
in

engaged
:

the usual

means

of that

knowledge as
to that end,

use

among men

90.

Because the means

objects

mind, word, body and

it

external

he cannot do away with, consequently very natural that he should be using them.
91.

is

One who by
for in

thinking, has
is

his

mind

freed

from

its

ever changing

function

not a theosophist,

he

is

called a

meditator

determining the nature of external objects

234
which are
in

PANCHADASI.
daily
use,

as a jar, etc., there

is

no necessity

for

making the mind so firm. With the manifestation 92.

jar
is

of the

mental function once, a

is

known, why
If
it

is

not

A/ma who

self-illuminated to be
?

discovered without the destruction of the mind

93.

be said, though BRAHMA (is self illuminated, yet the flow of the mental function directed to It, is called know
ledge of
liable
to
self,

but that modification of

every

the mental function

is

destruction
it

sary

to rest

moment, consequently it is neces on BRAHMA over and over. The reply is It

:

holds equally true

94.
jar
to
If

in the

cognition of a
after

jar, etc.

you
it

reply,

the
its

intellect

has
it

discovered a
is

to a certainty,

even
;

with

debit

uuion,

quite

easy

cognise

again

analogy

will

draw a similar conclusion

what

with regard to Self.

95.

After the

intellect

has been once fixed he

is

in self,

ever

may
;

a theosophist

desire,

enabled to consider or
in

meditate
96.

and

to say,
if

what another has

mind.

And

like

a worshipper, a theosophist

engaged

in

meditation

forgets

the

usual

practices,

it

is

then said to be

produced from meditation, because knowledge never creates

such forgettulness of popular practices.
97.

To

a theosophist meditation

on

his desire,
in

mentioned
duces
98.
is

is optional, dependent because emancipation resuhs from knowledge^as tne Shastras over and over. Knowledge pro
"

non-duality."

If

a theosophist

does not betake to meditation, but

engaged them for there

;

in the external practices of

is

men,
to his

let

him go on with

no impediment
practice.

being so engaged

in the daily routine of

99.
tices,

If

for

a theosophist to be

engaged with worldly prac

you say, imply attachment, the question is what do you call excess of attachment? If you refer to the sanction and prohibition of SAastras that does not apply
to him.

excess of

PANCHADASI.
100.

235
in
life,

One who
in the

has a conceit for his caste, station

that sanction

Condition, etc., to
laid

him only does

sacred
it

and prohibition

down
101.

writings

apply

but to a theosophist
illusion attr u
is

free

from conceit,
Caste,

is

inapplicable.

station

and the
and

rest are
self,
is

from

buted to the physical body, but to

intelligence they belong not
;

who

eternal

and

this

the

firm

knowledge

of a theosophist.

102.
tion,

No

matter whether they

practise
faith

profound medita
in

works,

etc.,

or not, from want of

their

the

reality

of

the

universe

in

internal
in

organ,
life."

they

are

called

pure

Theosophists and
103

"delivered

Works
its

or no works can produce

no

injury

to

them,
sacred
;

and meditation or no
formulae or
for their

meditation,

or

recanting

of

reverse,
free

minds are
Self
is

can produce neither benefit nor injury from desire.

;

104.

unassociated, eternal intelligence

saving him,
things

everything else

is

due

to

Maya

or illusion, as unreal as
:

produced in a magical performance when such an impres sion has been confirmed, there is no room for any desire to
remain
105.
in the

mind.
a theosophist there
is

If therefore, for

nothing proper

and improper, in short the sanctioned and forbidden rites can bring him neither merit nor demerit where then is his excess
of attachment

That can only hold good in a person who ? has attachment, but to speak of excess in connection with him
has no attachment whatever,
06.
is illogical.

who
1

As

in

the

absence of sanction or law, that excess

does not hold good with regard to boys, so there being neither any rule nor prohibition, so far as theosophists are
concerned,
it

tachment
107.

in

is impossible them.

to

apprehend any excess of

at

lawful

of what is If it be alleged, boys have no knowledge and unlawful, consequently the rule of sanction and pro it hibition does not apply to them may as well be said iu
;

PANCHADASI.
regard to a theosophist,
that as he

knows

the unreality of this

material expanse and reality of self and his non-distinction from BRAHMA, he has nothing lawful and unlawful for that sanction and prohibition has been mentioned in the Shastras,
;

only for the guidance of the less knowing, and no rules have

been

laid

down

either for theosophists or the ignorant.

Any one possessing the power of cursing and bless another [so as to make them actually come to pass] ing
108.

Should not be regarded

curse and
bless

as a theosophist
is

for

the

ability

to

effectually

result

of

devout and rigid

austerities (Tapasya}.

109.

Nor

shall

those which the supremely wise

are the result of
tion,
is its

knowledge be credited with powers like VYAS and others had, for they devout austerities. And that (Tapasya) devo
result
:

which causes knowledge, has no such

[only] product.

knowledge

110.
terities

One who

has achieved success both

of

in

devout aus

and devotion (the cause

as
of
set

knowledge) gets both the

ability of cursing, etc.,

well as

does not follow one

results
for

knowledge from one

acquiring
of

otherwise there
sort of practice,

when he betakes

to

the

other

Self-knowledge.

One engaged
in.
If

in

practising the
result.

means

knowledge gets only

knowledge as a
tice

you say, men conforming to no sanctioned prac and without any ability are spoken ill of by ascetics (Fati}. That is not so very grave a charge, inasmuch as men devoted
to sensual pleasures speak disparagingly of ascetics, thus each
in turn is

equally a subject of reproach from the other.

112.

And

those sensualists revile

in this

wise

If

ascetics

betake to begging for the sake of enjoyment, wear the usual clothing, etc., for the sake of happiness, how astonishingly
exquisite
is their asceticism ? Indeed under weight of asceticism has their indifference to worldly enjoyments succumbed
!

113.

If

you

say, to

be thus reviled by
to

ignorant

persons

can bring forth no injury

them,

it

may

as well be said of a

PANCHADASI.
theosophist, that the

treatment

which he meets with,

self to

at

the

hands

of

persons who consider

be their physical body,

etc., is

114.

means

little import. In this way, without removing external objects, as a of knowledge, a theosophist is yet able to carry on the

of

ordinary

duties

of

a king

and administrator or

the

usual

without suffering any detrimental popular practices discovered it be alleged, after having If 115.
objects to

effect.
all

material
for

be unreal, a wise person can have no more desire

is,

them

the reply

certainly

it

is

so far

true, but

fructescent

actions engage

him

either in meditation, or

practice

[common
likes.

amongst men, as
116.

eating, sleeping

and the

rest] as

he

devout worshipper should always betake

to

medi

medita tation, for like attaining the abode of Vishnu, through tion he has become BRAHMA [by his knowledge of nonduality].

117.

What
its

is

caused by meditation,
?

should

naturally be

undone by
;

want

Hence

a worshipper should

always

me

but after a person has known self to be no other than ditate BRAHMA, if he were to abandon the means of knowledge, that

would not destroy

118.
its

it.

Knowledge
cause), and
it

(not

is only for the attainment of BRAHMA therefore, assures a person that he is so

;

in the

absence of knowledge, and

non-existence
with

of

knower,
is

firm persuasion of the identity

of self

BRAHMA

never

destroyed. 119.

And

plished his

you regard a worshipper to have accom what prevents identity with the eternal PARABRAHMA
if

lower you from looking dull and ignorant persons as well the animals from an equal accomplishment of their identity
with
It
?

120.

For,

in

the
far

absence of

Self-knowledge both
goes.

are
for

equally placed, so

as emancipation
it

As

to

beg

bread

is

better than starvation, so

is

better to

rwve recourse

to meditation instead of

doing nothing.

238

PANCHADASI.
Instead of following the course of practice in
the

ui.

vogue

among
that
is

ignorant,
in the

to

have

recourse

to

the usual actions

[sanctioned
is

sacred writings] is preferable, better than the form of Personal worship, and Impersonal worship the best of all.
122.

So long as

a person reaches not the portal of

;

know,

ledge, his progression gets gradually advanced nal worship is afterwards developed into

but

Imperso

Self-knowledge and

counted as such.
123.

As during

the time of reaping results, a conformable

mistake can be looked upon as correct proof, so is matured Impersonal worship equal to Self-knowledge, during emanci
pation.
124.
If

you

say, a

person inclined to a conformable mis

take accomplishes the desired result by other proofs, what is there for worship becoming a cause of

harm

Self-knowledge by

any other proof, during emancipation

125.
If

any sort of Personal worship or recanting sacred formulae, etc., by clearing the mind of all blemishes leads
indirectly,
i.e.,

secondhand,
its

to

visible

knowledge, and they

as

are therefore regarded as

cause, yet

direct

cause

of

knowledge, Impersonal
cularity.

worship

has

many

points

of parti

126.

That Impersonal worship when matured, ultimately

unconscious

leads to profound meditation, hence by profound meditation it is easily attainable.

After that profound unconscious meditation,* has 127. been thoroughly practised and one has become proficient in it, there remains only the unassociated Intelligence in the inter-

*
tite

When

the

mind comes

to centre all its

thoughts on the Impar-

(Universal) Consciousness, after having surmounted the four obstacles, like the unflickering light of a lamp, by devout and pro found meditation, it is called the (Xirvikalpu Santadhi) Unconsci

ous meditation.

PANCHADASI.
nal organ, and

239
that

when by repeated

practice

has been

re

moved, he discovers his oneness with the

SUPREME BRAHMA as

expounded
128.

in the signification of

"That

art

Thou

?"

And

the

unchangeable unassQciated, eternal

self-

illuminated Intelligence of
intellect.

PARABRAHMA

is

easily

fixed

in

the

129.

This has been

fully

declared

in

the

Amritabindu
Self-know

Upanishad.
nal worship
130.

Thus
of

then, for the sake of

acquiring

ledge by means
is

profound unconscious meditation, Imperso the best and superior to personal, etc.
the Personal

Those who undertake

form of worship,

heeding not what has just been said about the superiority of

Impersonal leading to Self-knowledge by its direct means profound unconscious meditation, are best compared with the popular illustration of refusing to take what is in the hand
the
of

and getting
131.

satisfied with licking

it

by the tongue.
those

The above
For

illustration applies equally to

who

are engaged in Impersonal worship leaving off

of self.
ritatively

discrimination

this reason,

worship has been laid down

autho

necessary to those, with

whom

exercise

of

judgment

or analysis for discrimination of self

132.

is impossible. person whose mind is distracted with several things, say accumulation of riches, aggrandisement of others, etc., has no possibility of acquiring Self-knowledge by due

discrimination; consequently worship

to

is

essentially
all

him, for clearing the internal

it

organ of

necessary blemishes and

making
133.

faultless.

But those, who are desirous of release, have been

cured of unsteadiness or fickleness of mind [hence worship is not needed for them]. Their internal organ is simply enve

loped

in fascination,
it

and discrimination
all

of self
for
it

is

very

desir
to

able, as

is

superior to

other

means

easily leads

emancipation.
134.
ticular

In evidence of Self-knowledge, as a means of the par forms of emancipation mentioned in Yoga and Sankhya

240
the Gita says
is
:

PANCHADASI.
"Whatever result is
;

obtainable from Sankhya,

who knows them to equally produced by Yoga be non-distinct, is a real knower of the purport of the Shastra."
therefore, he

(Chap. V.,
135.

v., 5 )
is

Nor

the Gita the only authority, for

"Knowledge of self

we
is

find proofs

to that effect in the Sruti:

in

expounded Yoga and Sankhya Philosophy as a source of emancipation. Here both the Sruti and the two above-mentioned Systems
agree, but in matters where they disagree from the Sruti they

should not be considered as proofs.

136.

A
life,

present

maturing worship in his attains the abode of tirahmd after death, and in a

person unsuccessful

in

subsequent, emancipation, *from Self-knowledge.

"Om

is

presenting

tlie

BRAHMA, and you should look upon its alphabets, re SUPREME BRAHMA, to be non-different from yourself,
:

and have your mental function so moulded after it, that it may re main fixed or impressed there. No other meditation can equal this *md in his work on Quintuplication, SURESWAR has particularly
dealt on
it.

Though many

of the

Upanishads
it
:

treat on

Pranab, yet

the

Munduka has

particular reference to

tions of the
ject has

Commentator as

well as those of

and from the annota A NANDAGIRI, the sub

been clearly explained.

Vartikara [SURESWAR ACHARYA]

1

has also adopted the same method in his work on Quintuplication. Meditating on the mystic Om can be done in two ways accord
ing to
the

Upanishads

one

is

to

identify

it

with the

SUPREME
that abs

BRAHMA, aud
other
is

thus to reflect

and meditate profoundly on

which
is

tract condition of impersonality

to

devoid

of

qualities.

The

BRAHMA with qualities (personal). Now the Impersonal BRAHMA is called the SUPREME BRAHMA, while that other is called the (Personal) BRAHMA with and one qualities
meditate on
;

engaged

in

the

first sort of

devotion obtains

release

while to the
of

follower of the second

method can accrue the abode

of
is

Brahma.
in

Ihusthen, we find meditation method and subject of worship,

Ow/frorn a

difference

the

divided into two sorts, of

which

the Impersonal alone will be coiibidercd here,

PANCHADASt.
137.

2dl

Whatever ideas take hold

of a dying

person
;

after death

he assumes that condition accordingly

invariably produces the result
of

for

mind, concen
of

tration of

mind

similarity

condition.
138.

The
it

future

life

of the individual
his
last

is

good

or

bad thoughts during

is

moments;

determined by his if that be

certain,

natural to infer that like a worshipper centering his

east thoughts

on

this

Personal worship, having his mind mould

ed

Him, the follower of Impersonal worship has his knowledge moulded after the Impersonal BRAHMA. Emancipation and attainment of BRAHMA are only 139.
after

a difference in

name; otherwise both have

and
like

for

their

significa

tion deliverance,

conformable mistake, are equally

productive of result.

Though Impersonal worship is a variety of mental and not a direct cause of emancipation, yet it leads to action, knowledge by which ignorance is removed as meditation of
140.
;

Benares (which

itself

is

not

free)

produces

knowledge of

BRAHMA.
In the Tapaniya Upanishad is thus mentioned eman "With as a result of Impersonal worship produced cipation
141.
:

desire, without desire, without

body,

without senses,

without

For, the worshippers of the personal creator are actuated with a

desire of enjoying the fruit of their devotion, and this they get by inheriting the blissful abode of BRAHMA and as that very
;

desire stands

an obstacle

in

the

way

of

impersonal devotion,

they are prevented from acquiring the necessary knowledge, and, Now while therefore, subjected to bondage, and never freed.
enjoining the blissful

abode

of

Brahma, and sharing

all

enjoy

ments equally with Hiranyagarbha, if the individual acquires knowledge, he may yet be freed. But those who have no desire of
inherting the Brahmaloka, acquire knowledge here and are freed. Thus then, the results of the Personal worship are included in the

Impersonal.

Vicharsagar, pp. 199-200.

242
any fear are the
worship.

PANCHAUAS1.
indications
of

emancipation

in

Impersonal

142. According to the strength of worship is produced knowledge, the cause of emancipation. "Therefore, without

knowledge there are no other means of emancipation," as mentioned in the hastras, implies no antagonism to worship.
.

143.
d<

For

this
its

purpose
result

it

is

said

"

Worship without any

(Tapaniya}.
of
truth"

sire of

reaping

produces
leads

emancipation"

"

And worship
144.

with
.

desiie

to

the

abode

(Prashnopanishad)
attains

One who
the

worships
of

Om

with a desire of being bene

after

fited,

abode
is

Brahmd, where
with
its

acquiring

Self-knowledge

he

released

king, at the

end

of

Kalpa*
145.

The Shariraka Sutras

of

(Chapt. IV., p.
the

III.,

Sutra
as a

XV.,) mention the attainment

result
of

abode

of

Brahmd

Personal
:

worship,

according to the desiie of the

after reach

individual
146.

"

From
he

the force of Impersonal

Self -know ledge

Worship
to

ing there,

acquires
his time
of

be released
Kalpd."

with

Brahmd when
147.

comes

at the expiry of the

Worship

Om

has everywhere

been described as

and

almost Impersonal. In some places, it is said to be Personal, their results have thus been ascertained
:

148.

Om

is

the proof

on which

rests

both Personal

and

Impersonal forms of worship. This was the instruction giveir to MAHAKAM by PIPLADA in reply to his question.
149. a person

Thus knowing

Om

to

undertakes either of the

be the prop, whatever worship Personal or Impersonal

to his desire; so said

BRAHMA, he gets results according to NACHIKETA (Kathopanishad}.

*

l\una

day and night of Brahmd, a period of 4,320,000,000 Solarsydereal-years of mortals, measuring the duration of the WILSON. world, and as many, the interval of its annihilation."
"A

PANCHADASI.
156.
visible

243
is

To

the worshipper
of

of the

Impersonal

produced

knowledge
or in the

PARABRAHMA
of

either in his present life or

;

the

next,

abode

Brahma
:

and the

result of that

worship can never remain unfructified Therefore one who is unable to weigh and make 151. of the arguments used, should constantly worship use proper
self,

as clearly set forth in the

152.

For example:

manifestly,

A/ma Gita. who is unable to know me should depend on me without any fear and mis
"He

apprehension, and when subsequently that has been confirm

ed, in due
tault."

time,

shall

appear unto him as the giver of

there

153.
is

"As

when a deep mine has been discovered,

that

no other means save

of digging,
self, there
is

for

getting

at

the

gem;
which

so without reflection of
I

no other means by
visible

can be manifestly

known."

154.
of

How

reflection of self
is

produces
:

knowledge
the bit

PARASRAHMA

thus being declared

By removing

of stone in the shape of the

physical

body from the ground,

and repeatedly turning the sod by the spade of intellect, mind is cleared of all-blemishes, and a person desirous of release
is

successful
there
is

in

discovering

me
it.

like

the

gem

in

mine.

And
to

no doubt about

155.

Self-knowledge

Advisableness of meditation for one not qualified is thus illustrated One who is not
:

qualified in discovering
"

PARABRAHMA should think and

reflect

am

PARABRAHMA."

meditation,

Why

is

Since unreal objects can be had from the Real BRAHMA, who is eternal and free,

should not be had

156.

in that

way

From

meditation,

is
;

gradually destroyed the usual

knowledge

of not-Self in self

and one who knows

is

this

and

yet keeps himself off

from meditation

a brute.

157.

BRAHMA
supreme

in

By abandoning conceit for the body, and cognising self, Jiva becomes immortal, and enjoys the

felicity of

BRAHMA

in his

present

life.

32

244
158.

PANCHADASI.

Now

for the result

Having thoroughly understood

it

the present treatise,

who keeps
and

constantly present in hts

delivered

mind,

is

freed from all doubts

is

from metem

psychosis, for his constant meditation and reflection of self.

SECTION

X.

Illustration by cimparision to a Theatrical Performance.

ILLUSORY attribution and

its

withdrawal, are

now being

intro

duced
the

in

opening the present treatise, with the view of helping

self

comprehension of
that

and enabling a pupil

easily to ac

quire
there

knowledge. the one and secondless Supreme Self, full of bliss. Out of his desire, created He the world with Maya, and entered each individual in the form of Jiva.
existed
2.

Prior to the

evolution of the world

Created

He

the superior bodies of

;

Devas

and enter

ing them, himself became Deva

create the

in the

mean and
their

worthless bodies of

same way, did he images and entering

till

them, became
3.

worshipper out of ignorance.

After having been

in

engaged

in several prior births

worship, a person begets an inclination for Selfknowledge ; subsequently by discrimination and exercise of
death,

judgment, when

spiritual

ignorance about
to

the

reality

of

phenomena and attachment

mundane

destroyed, and associates removed, he knows and eternal, and thus abides his time.
4.

enjoyments is self to be pure

The Supreme
is

Self

is

secondless and blissful, but to

consider otherwise and to regard himjas subject to grief and

misery

called

bondage ; and

to rest

on

his real

nature

is

called emancipation.

Want of discrimination causing the bondage in self is 5. removed by discrimination. Therefore it is imperatively ne cessary always to reflect on the points of resemblance and
difference between
6.

Jiva and Paramatma.

egoism
is

Apart from the body and organs of sense and action,

for his cenceit of

Jtva

the literal signification of

;

"I

am
1

I,"

the

agent or instrument

and mind

is

his instrument

of action,

Actions produced by the internal or external func-

tions are all his,

246
7.

PANCHADAS1.

The
the

internal

function

modified

into

"

am

I"

expresses
fication of
8.

agent

or instrument.
all

And

the external

modi

this

discovers

phenomena.

Subjects of external knowledge are characterised with

properties
:

distinct

for

instance,

smell,

form,

taste,

sound,
five

and touch; and

for

perceiving each

of them,

we have

organs of external sense, which are called

action accordingly.
9.

instruments

of

Now

the

witnessing Intelligence

or

the
five

discoverer of Jiva as an agent, mental action,

Supreme and

Self

is

of the

properties of objects abovementioned at one time.

10.

As

the

light
girls,

of a

theatre

discovers equally the pro

prietor,

dancing
witness

bled to

and spectators who have assem performance; and when none of them are
actors
itself
:

there, the light

11.

burns and illuminates

hearing,
intellect,

So,

sight,

egoism, function of

smell, taste and touch; and and phenomena are illuminated

;

coetaneously by the light of Witnessing Intelligence

12.

And

in

their

absence,

it

burns intensely and

is

as

conspicuous as before. From he incessant resplendency of the 13.

f

light
its

of

Uniform

Intelligence, the individual intellect draws

powers

ef discovery,
girls

and assumes
their

several modifications, just as dancing,

in several attitudes to

throw

figures

make

it

more

attractive.

14.

And

the

particular

distinction

is

this:

Egoism

is

the householder; objects

resemble

the

audience;

intellect,

danseuse

senses,
is fit

musicians;

witnessing

intelligence,
in.

light.

Such

a theatre

for the intellect to

dance

15.

spot
Inte
:

illuminates
!

r.i

in the th-eatre though confined in one whole place equally, so the Witnessing nce though resting quietly, discovers internally and
tiie

As

light

the

externally at the
1

same

time.

6.

Internal

and

external

have

reference

to

the

PANCHADASI.
relation
of the

247

body

the

first

stands for egoism, etc.

and

the second, objects situated external to the body). in Though Intellect is situated inside the body, yet 17.

connection with the sensory organs

ternal

it

repeatedly pervades

ex

objects which

it

seeks

to cognise;

and

its

fickle

and

unsteady
va nr_f or
j

nature
is is

Intelligence
it

discovered or illuminated by the Witnessing from illusion attributed to the Witness in

steady

and tranquil and has no

the

wavering

fickleness.
18.

As by moving
entering a

hand

to

and

fro, in

a few rays of

fixed

light

room through

a crevice,

makes
:

that

be moving, while virtually it is fixed light appear to situated Similarly the Witnessing Intelligence though 19. taken be to is in or out, and neither gets apt in its own
site,

for
j

the unsteadiness

of intellect,

as

going out and coming

which
20.

virtually

it

never does.

That Intelligence has neither any locality external when the nor internal, which belongs to the Intellect. And
interminable
associates
of intellect
its

are

destroyed,

it

rests in

the resplendent effulgence of

21.

own

light.

Though

after

destruction
it is

of all for

associates,
its

in

the

absence of a province,
to

impossible
in

manifestibility

continue everywhere,
its

yet

the

presence of a practical

province
22.

pervasion
Its

is

admissible from that relation.

Like

pervasion,
is

PARABRAHMA

is

everywhere a wit

ness.

or capable of going either internally how and the be time, whatever may externally everywhere, take cognition ever distant a may.be which it wishes to

As

Intellect

of,

subject so does PARABRAHMA, for

the

It is

the witness that discovers all

is

phenomena, and
Its intelligence.

intellect

mere

reflected

shadow

of

the Whatever objects with form, etc., are cognised by wit their as discovered by PARABRAHMA, intellect, they are all the reach of word and ness though virtually, He is beyond
23.
;

intellect.

248
24.
It

PANCHADASI.

may be contended,
is

of

word and thought how

it

doing

then.
of the

since Self is beyond the reach he then to be grasped ? Cease Discrimination of the Reality of Self and

unreality
its

material

universe, removes the perception of

being something tangible; and

to all
intents
is

when

it

has ceased

to

exist

destruction, Self

and purposes, then as the residue of its manifested in the form of truth, and thus

continues to subsist.
25.
is

No

self-illuminated.

intellect,

make Self visible, for he be needed to help the repair to a professor and receive instruction from

proofs are necessary to

And

if

proofs

him

in

the Srufi.

Having in the aforesaid manner taught the means of discriminating Self to a superiorly qualified person, another
out for the benefit of others incapable of practising it. Those unable to cast away material perceptions, should take protection of their

26.

method

is

now being pointed

who

are

intellect.

Because as through

that intellect all objects,

both

external
their

and

internal,
is

witness

known, and dependent on it, therefore

are

e
is

Supreme

Self as

he to be inferred

as such witness.

SECTION

&i.

Brahmananda*
(a)

Yoganandd.
an inclination
is

[WITH

the

view of producing
its

in the pupil id
]
:

study the work,

importance
felicity,

thus set forth

shalt

now speak
abando-ns

of
all

BRAHMAIC

which being known, a persort works, as they are based on ignorance, and

experiences happiness by becoming BRAHMA.

2.

To

demonstrate the truth of the assertion

destroys ignorance together with
its

"knowledge

Of

BRAHMA

product the
the

objective world,

and

procures

emancipation,"
"

author

quotes two texts from the Taiteriya Upanishad

knower of
of Self

BRAHMA
wise:
fulness

attains the
all

Supreme

BRAHMA."

"

knower

surmounts

And explains them in the following One who knows BRAHMA acquires the supreme blissof BRAHMA; and one, who knows Self to be infinite,
grief."

surmounts

all grief,

inasmuch as any
him.
If
it

ill

befalling

one con

nected to him

fails to affect

be contended, the word

its

Supreme BRAHMA
to

in the first
it

passage cannot have for

secondlessness
:

signi

fication felicity, but that

expresses

therefore
is

the

remove such a misapprehension it is said, BRAHMA as Self essence, and a theosophist knowing his oneness with

It

experiences happiness, and save this knowledge there are no other means capable of producing it.
3.

When
to

a theosophist rests on the

Supreme

Self
his

know
fears

ing him
*

be non-distinct from hrs individual

are
all

Self,

The

five following treatises

explanatory of

BRAHMAIC

felicity, for

of

which they have been laid down as so many chapters one book Brahmananda." Now the felicity which arises from
"

concentration of the mind

this is the

(Yoga)

is

also
It

included
is

in

it,

and

subject

of the

present work.

proper here to

observe that instead of

following

the author s classification

we

would go on with the serial number of the Sections, otherwise the Panchadasi (composed of fifteen works would be incomplete.

250
cease; and one
tinct, is 4.

PANCHADASl.
who does
not,

but believes them to be dis

subject to fear.
"Notwithstanding the practice of religious

observances
this
;

and meritorious works

in

prior

state

of

existence,

knowledge and for that

engaged
5.

of distinction (duality) has

fear of

been the cause of fear

Brahma,
cognition

Air,

Sun, Fire and Death are

in their several

spheres.

of the felicity of BRAHMA, a no more affected with person any fears concerning the or future. For a present theosophist is never distressed with
"After

the

is

thoughts of good
like the

actions

left

run of humanity; [inasmuch Self to be actionless, and no doer or enjoyer.J

6.

common

Undone and bad deeds done, as he knows

"Abandoning

works good and bad, such a theosophist,

remembering
in

his non-difference with

Self,

BRAHMA

is

always

en

gaged and looked upon as

"

meditating on

and actions (good and bad) done

of the

Self.*

7.

Visible

knowledge
internal

Supremef

Self

destroys

all

maladies of the

organ, clears away doubts, and

extinguishes good and bad works.

8.
"

And

for

surmounting death, there

individual

is

no other means
is

save the knowledge that each

Self

BRAHMA;

it

weakens the

fetters

passions and desires

removes misery

and prevents metempsychosis.

*

How

are actions regarded as self?

When

virtue

and

vice,

or merit and demerit have equally been discarded,

they can no

more cause any pain

physical body, with
phist
for

sees

self

moreover, works are the result of the organs of action and sense, and a theoso whatever is, is self," so that everywhere. For
;

its

"

want

of distinction

between him and works, they are regarded

need not
it

one with him.

t The word

"Supreme"

unnecessarily create
to

an
is

sought

anthropomorphic deity, to be conveyed

t

what
is

is

very apt

signify,
of

what
self

the infinite

superiority

over

clc.

I^ANCHADASI.
"That

25*

knowledge enable men of tranquil mind to be above pleasure and pain even in the present life and neither bad nor good works done or left undone bring forth
(}.
.

any

pain."

10.

Are these the only proofs?

is

No.

Knowledge

of

Self as a source of destroying ignorance

less

and removing worth

the Sruti,

and harmful works

amply

testified in
"

Puratt,
full

and Smriti.
takes

As

for

instance,

When
"A

a person

knows

well the physical body, he

it

knows
pain."

the truth,

and when he mis

of

for

Self,

suffers

knower

BRAHMA

is

never

subject

to to

death;
suffer

stupid and ignorant

re-incarnated
"

in a

persons subsequent sphere of objective

Devas,

are

existence."

Those among

the

become one
individual

with the

Supreme
(Sruti}.

Self."

"Those,

who know BRAHMA, who know their

all

Self to

be one with BRAHMA, enjoy

"

manner of

temporal
&11

happiness"

Self

is

present
;

everywhere in

material objects, as they are in

him

and a person engaged

attains

in

considering his oneness with

"

BRAHMA,

emancipa
as
Self,

tion."

BRAHMA, the

Universal Witness, when seen

destroys ignorance together with its product, the source of all So say the Puran and Smriti. [Therefore] know harm."

ledge of

BRAHMA

destroys

all

injurious

and harmful works

and produces felicity." 11. There are three

distinct

varieties

of felicity, vtz.,

BRAHMANANDA,
the
first is

VIDYANANDA, and VISHAYANANDA.

considered.

Of them,

now being

12.

BRAHMA from
mental
blissfulness

BHRIGU, the son of VARUNA, hearing the indications of his father^ ceased regarding the foodful, vital, and cognitional sheaths as BRAHMA, and identified
with It. [The subject of the discourse between and son, who was being instructed in knowledge
as follows
"

the
of

father

BRAHMA, ran

From whom
be

all

living things

have
afcer

sprung

into existence, continue to exist,

and unto

whom

death return,

know

that

to

BRAHMA."

This indication of

BRAHMA does
33

not apply to the several sheaths, foodful and the

252
rett,

PANCHADASI.
consequently
after

abandoning them, blissfulness was

did
?

ascertained to be BRAHMA.
13.
If
it

be asked,

with the indication of

all

how BRAHMA

BHRIGU connect

blissfulness

The

reply

is,

inasmuch as

creatures

owe
after

their existence to the gratification of sexual

appetite,

and

bHng
in

born, continue

live

by

means

of

enter

and in death temporal enjoyments into a condition of blissfulness of resembling that profound slumber, therefore blissfulness is BRAHMA.
14.

the shape of food, etc.,

[This

is

further

corroborated by
of

passing

reference
(

to

the

conversation

SANATKUMAR and

NARAD

Vide

Chhandogya Upanishad, Chap. VIII)]. "Prior to the evolution of the elements, and their products, viviparous, oviparous, etc., and the threefold entities, knower, knowledge and the
object to be known, there existed the

Supreme

Self,

unlimited

by time and place, i.e., knower (internal organ)

infinite."

And

in

Pralaya, they

knowledge (modification of the mind) and the object of cognition (jar, etc.,) are absent.
15.

The
did
is

cognitional

sheath

is

the

knower; the mental,

of the universe.

knowledge; and sound, form,

etc.,

are subjects of cognition.

They

not
to

exist

prior

to

the

evolution

[That say, Jiva with his associate of intellect, forming the cognitional sheath, derived from the Supreme Self, is the

knower
taste,

the

mental sheath

smell

is knowledge and sound, form, and touch are the well-known properties by
;

which objects are known

exist

all

these being products could

not

prior

to

the

cause from

which they are derived, and

they are not distinct.
entities
[i.e.,

from

that cause

the
in

Supreme

Self

16.
etc.,)

Thus,
the

the

absence of the three

(knower,

secondless

Supreme

Self

is

perfect,

unlimited

by time and place,] and

experienced dreamless slumber,
?

this is easy to

understand.

When
Self

is

He

In

profound and in fainting

unconscious

meditation,
that
is

swoon

experienced

as

secondless.

practise unconscious meditation,

[To and

a theosophist

accustomed
of

to

to the generality

men

PANCHADASI,
and fainting profound slumber
after
fits

253
trite

are

examples.

For,
is

recovering consciousness,

the

common

experience
;

absence of recollection of what passed

recollection
of the
total

in the interim

and

disappearance of phenomena that which the abiding Intelligence or consciousness from proceeds same the In Self. way, the Supreme is no other but BRAHMA,
in

the

twilight

of

creation

prior

to

the

evolution

of

the

elements and their products It is therefore said to be perfect.]

17.
infinite,

as there

was nothing

to limit,

be contended, BRAHMA may be perfect and clear such but that does not imply supreme felicity to
[If
it
;

a misapprehension

it

is

said

What
in

is

perfect
is

is full

of bliss

and no happiness
by
to

is

to

be found

what

finite

and limited

the three distinctions of

knower, knowledge and the object

as

be known

therefore,

BRAHMA
to

is

secondless, It

is

full

of bliss.

So spoke SANATKUMAR
of

NARAD when he came

his

to

enquire

Self-knowledge to

remove

extreme

un-

happiness.
18.

Though NARAD was

well read in the Puranas,

Vedas

of Self-knowledge, and the other Shastras, yet was he devoid miserable. (Chhandogya Upanishad, consequently felt very

Chapter VII.)

and personal, accidental with the three varieties of misery the to them, pain in addition elementary, but subsequently mortification of forgetfulness, besidei the and attending study, and the feeling of pride censure from one superior in learning, come for his share. all these
towards his inferior
20.
"

19.

Previous to his

studying the

Vedas he was worried

t

Then he
\

Bhagavan

necessary instruction that

"

SANATKUMAR and said. repaired to the sage am extremely miserable, do impart me the surmount all grief." And the I

may

sage replied,
21.

Happiness
as
it

is

the only

remedy."

Inasmuch

worldly enjoyments

are

covered with
;

thousand miseries,

is

proper to

regard them

as such

there-

PANCHADASI.
fore

taining
a*.

what has already been said about no happiness holds true.

finite

substances con

>e

it be contended, material objects as t hey are finite devo,d of happiness, but the secondless Reality is also

.larljr conditioned; if i, were otherwise, one should have experienced that felicity, and since such experience is wanting 1 cannot be present. Then ,he admission of its again,

penence involves

expenence

felicity,

Uy
dull
3-

be established, agonistic
injurious to
It.
[

duality, for there must be a knower to and the subject of knowledge. Thus wilt

to

BRAHMA and

the secondless, non .

To
of,

this the

the seat

SiWarf replies.] The secondless

itself.

is

not

but happiness

The same
it

makes the secondless happiness, prevents

=

cause

which

also

seat

or

from bein

receptacle.

If

proofs be wanted,
is

necessary, because
24.

BRASMA

they ,, e nol

self-illuminated.

And regarding the selfmanifestibility Jm.t your words as proof, inasmuch as

ssness, but contend only for
If

of

BRAHMA

you confess the an absence of felicity.

to to admit the secondour words, to advance

you

say,

you never intended

less

BKAH.MA,

but

simply referred

ob,ect,ons against them; then say evolution of this vast material

what existed prior to the

?

expanse

Whether

in that

BRAHMA, or from both ? Now

prior condition, the objective

there

existed the

world, or something
different

something

non-duality is inadmissible, for it exists nowhere. Dualitr d no, exist prior to the secondless BRAHMA, as that had

from duality

to fall

een ushered ,no existence, consequently you are forced back upon the secondless.
If

you

say,

this

only

establishes
in f erence .

analogic..!,-, enquire of you whether

taAH

the

secondless
,

and not by you call that

is

to be an

reason and

argument based
>

analogy which

flwe dues

with or wilbout illustration

not exist a third form.

PANCHADASI.
28.

255
and
the

An argument
Therefore

without
in

inference
with

example
first

is

worthless.

connection

variety

(i. e., with example) adduce an illustration that formable to the sacred writings.

will

be con

29.

If

you

say, like

the

imperception of phenomena in
then the question for you to

profound slumber, cyclic periods of destruction are secondless,

owing answer

to
is,

similar

imperception
in

whether

regard to

profound slumber being secondanother person

the

less, you your own slumber or that of for an example. If your own slumber be

refer to

example of
?

secondlessness, what
reply.

is

the illustration of that slumber

Do

If the profound slumber of another person be regard 30. ed as such example, how grand is your device ? A person who knows not his profound slumber can have very little know

ledge of
31.

it

in another.

Just
the

as

in

my own
if

case, I

do nothing while sleeping,

is

so

in

case of another,
;

when he

actionless, that

is

his that

profound slumber

you draw your inference in this way, amounts to an inferential admission of the necessarily
manifestibility of your

self-

own profound slumber.

is

32.

And
it

that

self-manifestibility

such

condition
is

where no sensory organ can go, and of which there

example, yet
33.
If

no

cannot but be admitted.

say,
let

you
since

self-manifested, but

how can
is

profound slumber be secondless and there be any felicity in it? The

answer

is,

there

no misery, you are constrained to

profound slumber.
Sruti alike estab

admit the existence of

34.

felicity in

Where
"A

is

the proof of absence of misery in profound

slumber?
lish
it.

Universal

experience and the

his

blind person forgets

forgets
is

blindness,
a

one pierced
in

in

the

ears

that

he

is

so,

and

sickman imagines

sleep that he
35.
If

it

in health." And this is ratified by experience. be contended, absence of misery does not
etc.,

amount

to

happiness, for in stones,

misery

is

absent yet

256
there
is

PANCHADASI,
no happiness.

Such a contention
profound

is

untenable and
subject
of

extremely opposed to
dispute.
36.

slumber

the

Presence of happiness and absence of misery can be

inferred from the appearance of a person.

by which one or the other, or both, are

The made out,

usual

marks

are too well-

known, so
of

that the face

may

properly be regarded as the index

share
;

what

man

has

for

his

but so far as stones are

concerned, from an absence of the usual signs by which happi ness or its reverse can be traced, it is impossible to conclude
that misery only
37.
is

wanting

in

them.

happiness and misery are a matter of personal experience, and they cannot be inferentially known
Individual
;

but like their presence

is

known from

experience, their

absence

known
38.
in

too.

Thus

then,

like the perception of happiness,

want of

misery profound slumber is likewise established from the same source (experience); and for such absence of misery, it

must be admitted as
39.
If that

a condition of uninterrupted felicity.

condition

of felicity, what necessity

of profound slumber were not one would there be to undergo trouble

and expense
sleep
?

for

making

the

bed

soft,

neat and tidy to induce

If the bedding be looked upon as a means for the 40. removal of pain, it is natural to believe its capability of producing happiness in a bed-ridden patient by removing his And in health in the absence of pain attending illness, pain.

the necessity for

its

removal

is

likewise wanting

that

bedding
is

and the
41.

rest are the

means

of procuring happiness.

But since such

happiness of profound

slumber

accomplished by the usual means bedding, cot, and the rest, it must be material. To such a contention, the reply is,
whether happiness preceding the advent of sleep, or during is considered material ? The Vedantin inclines to the first

it,

view,

and says happiness

felt

prior to the advent of

sleep

may

PANCHADAS1.
be declared material,
bedding and posture.
ie.,

257

derived

from material resources-

for the second query. Happiness attending Then, knowledge is not due to any cause. slumber profound the of the usual means, bedding, etc., is wanting, consequently But felt cannot be ascribed to them as its source. happiness of profound slumber be not it may be argued, if the happiness and eternal, why is it not experienced material, i.e., uncreate

42.

Now

like

material

enjoyment?
like
it

Because the sleeper

being immersed
in

who expe

riences that happiness in sleep,

it

is

not perceived

happiness, happiness proceeding from material

enjoyment.
sleeper

Hence

is

said, prior to sleep, the intellect of the

felicity

approaches the

and subsequently during slumber,

felicity.

produced from bedding, etc., immersed in exquisite is

43.

To
of
;

be more

explicit.

Jiva, engaged in work during

tired, and repairs to his bed from work, is removed, and for sleep the fatigue, produced with the return of mental quiet, brought about by rest, he feels

the hours

wakefulness, gets

the happiness caused

44.

by the bedding,
nature
of
in the

etc.

What

is

the

following an ungratified desire

tion (say wealth, etc.,)
is

the

course of his daily

happiness? Pain shape of material acquisi experienced by the individual during labor, for destroying which he repairs
material

to his bed; his intellect

is

now

directed inwards where

it

meets
this

with

the

reflection

of
is

reflection

of felicity
that

natural felicity [of Self]; and Here too, material happiness.

after

experiencing
experiences
it,

material

happiness,

the

individual

who

as well as his experience

to

and

the subject of that

experience, subject him

45.

work and

fatigue.

And
in the

for the

runs
It.

at

once into the blissfulness of BRAHMA

Sruti
Pupil
to
!

removal of that labour and fatigue, Jiva to be one with

then (in profound slumber) Jiva
It."

As

merges
46.

into

BRAHMA

be one with

Five

examples are adduced

in the

Sruti to illustrate

258
the blissfulness
infant,

PANCHADASt.
profound slumber, viz., of the eagle, hawk, emperor, and Mahabrahmana (an eminent Brahman
of

learned in the Shastras).

47.
its

These are
its

Just
s

as

an

eagle, with

leg tied to a string

round
at the

tempted to fly hither and thither of but unable to find any comfortable sight prey,
wrist,

keeper

resting spot
is

alights

upon
:

the

hand where

the other

end

of the string

attached
48.

So

is

the

mind

the sake of experiencing the fruit

war.,

of the individual (his associate), for of actions, good and

bad,

engaged between the hours of dreaming slumber and wakefulness, and after the consumma
misery,
tion

happiness and

of

fructescent works,

merges

into Ignorance, his formal

cause.
of
its

Then

with the dissolution of the

mind, fiva, a form

associate,

49in the air in quest of food, vehemently bending its way towards its nest for the sake of rest ; Jiva (reflection of intelligence with the associate )f mind) desirous of the blissfulness of Self at once repairs to the region of the heart for profound slumber.

becomes the Supreme Self. Like the hawk tired with flying

50.
fill,

Just as an

lying in a soft bed,

ofT
5
-

and

mine,

mother s breast to the and having neither any discrimination nor any desire and passion, is the
infant, suckling its

very

picture of happiness;

Or

like

an emperor, satiated with

all sorts
;

of

human
self-

enjoyments, feeling himself supremely blessed Or like an eminent 52. Brahman, learned

in

knowledge, experiencing happiness after reaching the confines of blissfulness derived from knowledge of his oneness with BRAHMA do all individuals attain the of
;

felicity

BRAHMA

in

profound slumber.
But it may be asked, 53why other examples are excluded, and allusion made to the only infant, emperor and an eminent

Brahman ? Because, a Brahman devoted

the happiness of an infant,

to

emperor and
while
the

BRAHMA

is

proverbial,

PANCHADASI.
condition of other persons
in
is

259

only miserable.

discrimination are apt to

Persons wanting conclude the condition of an

infant to

of discrimination

be happy, while those with an ordinary amount consider a king to be happy but the really
;

discriminating

person knows for certain that happiness belongs to him who has cognised Self to be no other than
;

BRAHMA

and the

rest

are

miserable,

for

they are affected

rest.

with passions and desires which give

therefore, not proper
illustrations

them no

They

are,

to explain

the

felicity

of

profound slumber.
54.

Let infant and the

there between

rest

tion
"

is

them and a person

be happy, but what connec in profound slumber ?

Like the happiness of an infant, emperor and a Brahman devoted to BRAHMA, a person in profound slumber attains the And like a fond husband embra blissfulness of BRAHMA."
"

cing his dearly beloved wife, knowing neither out nor

experiencing happiness; a person in sleep, having

in,

but
into

merged

BRAHMA, knows neither out nor

blissfulness."

in,

but

is

transformed into

55.

As

the

word

out
to

in

the

illustration

includes

all

places from

cross-ways

the

narrowest

lane,

and

in

has

reference to houshold work and and inside the house; so are

subjects called
of

the

out

and

waking condition and dreams respectively Because dream is the impression of in.
*

objects seen during

vessels of the body.

wakefulness, and

manifested

inside

the

In profound slumber father is no more a father/ 56. This and similar other Sruti texts, shew that the individual
"a

loses

his

ordinary

condition, and the usual relation of father

is

and son, brother and husband

that, there

no more perceived then

so

remains the condition of BRAHMA.

conceit that
"

57.

The

am

father,"

etc., is

the

source
ill

of happiness

and misery according as

it

fares

well or

with
attru

his relations, but

when

it

is

destroyed [and the

illusory

34

26O

PANCHADASf.
with son to nothing i$

bution of Self to not-Self beginning

removed]
"

a person

surmounts
profound
in

all grief.

58.

Dnring
has

slumber

when
into
its

this

material

expanse

disappeared temporarily
darkness,
of

formal cause,
for
this

Ignorance abounding

the

individual

envelopment

ignorance

(Prakriti)

enjoys

felicity."

So,

says the Kaivalya Sruti (Atharva Veda).

And this is alike corroborated by universal experience. 59. For a person on rising from sleep exclaims, I was happy ia In this manner, the happiness sleep and knew nothing then."
"

felt

during sleep and want of knowledge

is

or,

ignorance of what

happened then,
60.

remembered by him.

Since there can be no recollection of substances which

one has no experience

profound slumber

of, it is natural to infer the presence o$ experience in connection with the recollection of happiness in;
;

hence

it

is

said,

and
the

of ignorance

are both present then.

experience of happiness, If it be contended,

mind

is in

a state of abeyance in sleep, consequently in the

absence of
present
?

its

instrument,

To
is

such a contention

how can experience be possibly it may be asked, whether the

happiness, or the
?

instrument

of experiencing

instrument

of,

ignorance

meant

to
is

be absent

Both of them are untenable.

Because, happiness
in
is

self-manifested intelligence

and stands
intelligence,

no need

of

any instrument.
in the

And

Self

who

is

manifested
is

form of bliss; and from that self-mani

fested bliss
61.

Nor can
amount

discovered ignorance which envelops it. it be contended, that the admission

of the.

self-manifested happiness of profound slumber does not neces

sarily

to Self

being the blissful

"

BRAHMA

for

in

the

Bajsancya
BRAHMA."

Upanishad we read
Therefore
that

Intelligence

is

the blissful
is

self-manifested

happiness

no.

other but
62.

BRAHMA.
and
recollection

Since experience
seat,
it

have

invariably

the

same

may be argued
from
sleep"!

that the usual experience o

a person,

on

rising

was sleeping happily and

PANCHADASI.
knew nothing
predicate
of
then"

26l

being remembered by the sleeper (the

is

the

word cognitional) he
it is

their experiencer.

To

avoid such a misapprehension,

said,

inasmuch as the

internal

organ

(a product of his associated ignorance)

merges

into or disappears in ignorance, internal

Jiva with

the associate of the

organ is not the experiencer of happiness or ignorance. I knew nothing then" is an inferential proof In other words
"

of the presence of ignorance in

profound slumber experienced

by the

and

his waking ; absence of ignorance it is impossible for him to say so; then again, as -both the demonstrator or witness of that ignorance (the cognitional sheath) and its proof (the mental
in the

sleeper and recollected immediately on

sheath) are

so transformed that they abandon their respective

;

shape of the cause-ignorance therefore, intelligence, associated with the internal organ, can never be the instrument which experiences it. Why ? Because sleep is
rest in the

forms and

said to be the condition of destruction of both [the cognitional

A

and mental sheaths, and that sleep is ignorance. If it be asked, since the cognitional sheath 63.
in

is

literally

profound slumber during the time when felicity wanting and ignorance are both experienced, how can it be credited
with the power of

remembering them with the return of

wakefulness

with heat is restored Just as butter liquifying of cold ; so from the to its original consistence by the action exhaustion of fructescent works in the hours of wakefulness,
?

the internal

organ disappears
the
internal

in

sleep to be

again

modified

organ from the force of the fructescent during the next waking condition, and thus ap the associate of pears in the gross condition ; for which self,
into the shape of

the internal organ,

is

also
;

converted into the consistence of

that Self
in the first condition of

the cognitional sheath

and
his

profound slumber when

called by the
64.
that

associate has been

destroyed

is

name
is

of

blissful

sheath/

That

to say, immediately prior to of

intellect

profound slumber

modification

which combined with the re-

2$2
flection

PANCHADASf,
in
is

of happiness, subsequently disappears connection with the (reflection of happiness) and

blissful.

sleep

in>

called the

65.

The

blissful sheath, a

product of the modification of

intellect with the reflection of

happiness directed internally, (an

its

associate of ignorance together with

impression) experiences

the felicity of

BRAHMA

in

profound slumber by means of a

subtle modification of ignorance

of intelligence.

combined with
"

the reflection

66.

If

it

be asked,

like

the

expression

I feel

happy,"

used by individuals in waking condition, why is not a similar conceit present in connection with the profound slumber ? Be
cause, modification
of

ignorance

is

subtle,

and

of

intellect,

apparent
67.

as declared by persons well-read in the Vedanta.

to prove what has already been said sheath as the experiencer of the blisslulness about the blissful

For authority

of

BRAHMA by a
and
is

subtle

modification

of

ignorance,
"

the

Mandukya

Tapniya

blissful [sheath]

The Upanishads are cited the agent and instrument, and respecting
:

the felicity of

BRAHMA
or
is

it

is

the

enjoyer."

Self

who

has as

sumed one form,

profound slumber

blended with, ordinary intelligence in full of bliss ; for he enjoys felicity by

In the

the modification of reflected intelligence.

69.

To

be more

explicit.
("

waking condition Self

who
*tc.

That art thou/ ) and one with regarded as BRAHMA, who has eyes, ears, the cognitional, vital and mental sheaths
is
;

who

is

earthy, watery, aerial, fiery

and

etherial,

and not;
it,

full of

desire

and

free
is

from

it

full

of anger

and without

as cited in the Sruti,

separated from the associates of

mind

and

intellect in

like flour

profound slumber and assumes one form ; ground out of a handful of rice where the separate
is lost.

form of each grain

70.

In the waking condition, the mental function assumes

it
;

the modification of a jar to cognise

but in sleep the jar

is

no more cognisable

it

is

then said

to

be non-existent as an

PANCHADASI.

263

object of cognition, and the mental function or intellect blends

into intelligence to be

one with

it:

just as

drops of rain falling

from the clouds are

71.

solidified into hail-stones.

And

this intelligence (in

is

which the mental function

said
to

has blended)

in

common

parlance

be the witness

and

free

from misery by the

Vaisheshikas and others

who

are ignorant of the drift of the Sacred Scriptures for an absence of the usual modifications of misery in profound slumber.
72.

For

tasting the

blissfulness

of

BRAHMA)

in

profound

slumber, intelligence reflected in the modification of ignorance

is

the principal means.

felicity in sleep

such

But it may be asked, if Jiva enjoy* why does he abandon it and get up front

sleep to be a subject of misery produced from his connection with home, family and the rest ? Because, bound as he is by
the chain of actions

good and bad, he

felicity

is

constrained to aban
it

don
of

that

BRAHMAIC
to

after

having tasted
the

as a result

good Karma,

wake up

for tasting

misery incidental

to every

human being*

[as a result of past misdeeds].

73. of
to

To

this effect the

works

of prior births a person reverts

wakefulness."

Kaibalya Sruti says, From the effect from profound slumber

"

dreams and
74.

Even

after

waking, a person experiences for a short

Just as a child leaving its mother s lap is seen to go out with its playmates, and when tired with play returns to the mother to experience felicity so is profound slumber th
in

company

house; ignorance (cause -body) mother;

the internal organ

its

projection,

lap;

and

with

reflection

of intelligence

projected, or

evolved out of ignorance, the child, which is engaged in the pro in company with playmates vince of wakefulness in play,
in

the form of

fructescent

works

and when

these k works are

exhausted during waking hours and dreams, feeling tired retires to its mother s lap to experience felicity in profound slumber and
thus forgets fatigue and
toil
;

till

roused by the

call of its

com

panions again to play and dreams.

stir

out of doors in wakefulness and

264

PANCHADASI.
felicity

time the impression of BRAHMAIC

while asleep.
of any subject,

he had been enjoying

How
the

is it

known

Because, without conceiving

;

mind remains unoccupied

he feels happy.

and

for

this

state of (mental) indifference,*

75.

Controlled by their actions

good and bad,

all

creatures
;

are subsequently (while awake) subjected to a variety of grief

and thus forget the blissfulness they had enjoyed

time while sleeping profoundly.
76.

for

a short

Therefore, their need be no more contention about the

presence of felicity in sleep. Each day, both in the beginning and termination of sleep, every individual has a partiality for
it
:

under such circumstances where

is

the

man

of

good

intel

lect

nay ? In other words, every man has a and as in partiality for sleep, both prior to it and at its end the beginning the usual bed is laid, and after sleep is over,

who

will

say

he
for

is

yet unwilling to part with the

silent,

which he remains
it.

he was enjoying, hence there can be no question

felicity

about
77.

If

what has

just

been said about the experience

close of sleep

of

BRAHMAIC

felicity after the

when

the individual
is

rests in silence

and contentment be a

fact,

where then

the

Sacred Scriptures or instruction from a Guru ? As even without them, idle persons will be successful in attain
necessity for the

ing that
78.

felicity.

And

the Siddhanti replies

If

person would

know

the felicity of profound slumber to be Self, and

no other than

* nor

pain

person on rising from sleep experiences neither pleasure its reverse in short, both happiness and are then
;

absent, for which,

in

it is

called the state

of indifference.

Similarly
it

wakefulness when both happiness and grief are absent,

indifference.

is

called

In happiness there arises passion or desire,

;

and in grief envy or spite therefore, absence of desire and envy caused by their respective instrumentshappiness and grief is in difference or resting in contentment,

PANCHADASI.
BRAHMA,
tioned
his

265
that

emancipation
will

is

certain,

inasmuch as

igno

rance which vvould

fix limits

and enjoin him

;

to practise sanc

works
is

be

destroyed

thus

far

you are correct.

But

without the help of the Sacred Writings and instruction from a Professor.
it

impossible to

know BRAHMA

79.
lips;

Now I knovv BRAHMA from what has fallen from your how then can my emancipation be prevented? Just

as an

ignorant person after having heard something from another considers himself to be learned [as in the following

example]
80.

rich person

once observed

in reference to a Pandit,
fit

who had
with

studied the four Vedas, that he was

;

to

be rewarded

wealth
that

ing

amply an ignorant person, present then, hear,, the Vedas were four in number, stepped forward
"

and exclaimed,
semble him.
Sf.
If
it

know

the Vedas are

four

from what you

have just said, so

plea.se give rne

money

too."

And you

re

be said, that the ignorant person knew nothing

pf the Vedas except their

number, then inasmuch

[your
is

as your

know
is

ledge
certain

of

BRAHMA
If

is

imperfect

emancipation

not

and resemblance with him

82.
tinction
Self

complete]. you say, since the Vedas have their individual dis

number, and none whatever between apart from and BRAHMA, who is impartite bliss and there is not
;

a,

particle of ignorance left

illustration

in

you about
is

this

knowledge; the
one; nor can
respect to

which

have adduced

not an apt
in

your knowledge be imperfect inasmuch as

impartite blissfulness of
ajid
its
:

the

BRAHMA (which
imperfection

is

devoid of
its

illusion,
is

product)

neither

nor

reverse

possible
83.

May
If

then enquire of you, whether you understand

of the

the

signification
?

words impartite,

etc.,

or simply rea^
their

them
}ng,

you read them without comprehending

is

mean-

your knowledge
84.

necessarily imperfect.

Even

if

you,

understand

what they signify from, the

266
help of grammar,
etc.,

PANCHADASI.
there
yet
;

remains the

visible

know
is

ledge of
fact,

BRAHMA
it

and

be acquired cannot be gainsaid.

to

thus your
Till

imperfection
that

you know

you have

nothing proper to do, nor any desired object to acquire, your

knowledge
85.

of

BRAHMA

is

imperfect.
is

Know

then, whenever any happines

the impression
after

felt

apart from

any subject,
86.
ior
it

it is

BRAHMAIC

felicity.

And when

the

acquisition of an object, desire

directed
it

having ceased, the mental function

the reflection of felicity
felicity.

internally

receives

from

self,

is

called (ViSHA-

YANANDA) Material

87. [Excepting the three varieties of felicity, viz., of

BRAHMA,

impression and reflection, there

in

the

world.
is

The

felicity

not a fourth variety present discovered in profound slumber,

is

and which

self-manifested

is

called

BRAHMAIC

felicity

whatever happiness is experienced in the condition of indiffer ence immediately after rising from sleep, is independent of

any subject of cognition,

impressional
felicity

for

which
;

it

receives the

name
so

of

(VASANANANDA)
its

because, the mind has

activity

not been thoroughly roused into

normal

as to

pervade any subject.

And

that happiness

which proceeds from

reflection

the acquisition of a desired object, from the

of the

With the acquisition of a desired object, active quality of the mental function, which had produced desire, ceases and from
;

its

good quality following the knowledge

the
felicity

of acquisition is

mani
the

fested

inherent

in

intelligence associated
of the

with

(desired) object.

Now

this

modification

mental function
it is.

has been produced from the object desired, consequently

called

VISHAYANANDA.

Or knowledge
of desire
;

of the desired
its

moves the modifications

modifications directed
ciated

and with

object re removal, other

felicity

internally
is

arise,

by which
;

asso

with

the

internal organ

discovered

and
in

this
it,

internally
is

directed modification, or the reflection of felicity

severally as

known
little

material happines,

reflected happiness/

and

happiness,

FANCHADASI.
felicity

267
internally
is

of

Self

on the mind directed

as
it

called re

flected

happiness, or
(

is

otherwise known, temporal or

are
the

material

Vishayananda).
felt;
it

These

three forms

of

happiness universally recognised. But here

portion of the
finds

beyond them no other

that in a

variety is

may be contended,
treatise

previous

present

(vide

VII. ante) the

second

no mention and Vidyananda

substituted tor
will
it,

felicity

knowledge

so that

produced from Selfwe have an antagonism.

:

Moreover, further on

occur passages like these

"from

the

force of practice as a person forgets its individuality or of Self (egoism), a proportionate keenness of

sense

be developed
"Similarly

to

perception will enable him to infer his own happiness."

all

during the state of indifference he avoids

;"

impres

sions of happiness

so that

we have two more

varieties

added

to the tripartite classification given here.

Then

again Atma-

nanda, Yogananda,

and Adwaitananda are also mentioned,

to

and the

first

and

the last have each a section devoted

them.

Thus we have here

is

forms of happiness and to say, that beyond the three with which the text opens there
not a fourth variety
a
is

three distinct

clearly

inconsistent

therefore

the

subject requires

passing consideration.
v.

It

would appear
happiness or

subsequently (Sect. XIV.

better
still,

2),

that

like

reflex

produced in connection with material objects, happiness proceeding from self-knowledge is only a modification of the intellect, and the two are not distinct
enjoyment

of felicity

from each
tion

other.

In the same way, for an absence of distinc

happiness, principal happiness/ self-happi ness/ happiness following mental restraint/ secondless blissfulness/ and BRAHMAIC
felicity,
is

between

own

the

apparent antagonism
threefold

is

cleared

away. mentioned here embraces

That

to
all

say,

the

classification

other varieties of happiness

else

where
wise
:

cited.
"As

This

is

more
of

clearly established in the following

individuality"

forgetfulness of egoism or
practice

follows as

a result of the
felicity

peculiar to

Yoga, the Yogi experiences the such mental restraint and which is no other

35

268
but his
fested,

PANCHADASI.
own
happiness.
is

where there
of

that condition
felicity"

"Where no phenomena are mani no sleep even, the happiness present in mental restraint (1 ogd) is the BRAHMAIC

as

KRISHNA spoke
felicity

to

ARJUNA.

Now
;

this

BRAHMAIC

felicity is

not distinct from

happiness one with

of
reflex

own happiness so is principal of BRAHMA; because as the source

happiness,
the
all

and

impressional

BRAHMAIC

felicity

remains self-manifested.

Similarly are

blissfulness

of Self,

and the secondless blissfulness

felicity].

forms of BRAHMAIC

88.

Of the aforesaid
to

three

forms, that which

is

self-

manifested, and gives rise to material and impressional

ness
is fit

happi

be known as the blissfulness of BRAHMA.

blissfulness of profound slumber
of BRAHMA, by the help and experience, listen to the

89.

Having established the

to be the self-illuminated intelligence

of Sruti texts, logical conclusion

means
"

of recognising that
of wakefulness.

felicity

of

BRAHMA

in

that

other

condition

[In the Sruti occurs the

During sleep when

this vast material

passage expanse disappears into

"

its

formal cause ignorance, the individual experiences bliss

"

the envelopment of
is

an illustration of

by was then sleeping happily recollection of happiness which the sleeper

ignorance."

exclaims immediately on getting up; had there been no happi

ness he could not have said so, thus leading to the only logical

conclusion of the presence of happiness; and

function
is

as
it

the

mental

in

cognition of that happiness, for

could not take abeyance then, consequently which it is said to be self-

manifested].
90.

The sime
in

felicity

which receives the name

of,

BRAH-

MANANDA
sheath in

profound slumber, is called the cognitional connection with the dreaming and waking states. A

difference in seat produces a difference in

91.

name.
;

Wakefulness has

its

seat in the eyes

dreams, throat
But
eyes

tnd profound slumber, the

lotus of the heart,

here

PANCHADASI.
indicate

269
whole

the whole

body

for during wakefulness the

body from head

92.

to foot is

And

like

prevaded by intelligence. an ignited ball of iron [in which the

one] that intelligence

fire
is

and

iron though
illusion,

As

"

appear recognised one with the physical body, and used so. am a man."
"I

distinct

from

93.

"

happy

;"

am I am

indifferent

to
;"

pleasure

and

pain;"

*( I

am

miserable

these

are the

three

conditions

experienced by humanity. Of them happiness and misery are a result of good and bad works, while indifference proceeds
naturally
;

[inasmuch as Self

is

neither an agent nor doer of

works, so that they cannot affect him].

94.

they

are

Happiness and misery are of two different sorts as produced either from external objects of senses or

enjoyment; and the intervals between hap and misery when the mind rests in contentment re piness
internal (mental)

present the state of indifference. When a person exclaims 95.

care, but

"

Now

have no anxiety and

am

happy,"

Self during the state ness there is manifestation of

that

he expresses the natural blissfulness of of indifference; so that even in wakeful-

own happiness and

;

it

is

proper

one should know

this.

96.

But for the presence of a subtle form of egoism

it

in
is

the happiness discovered in the condition of indifference,

not the principal

felicity of Self, but only

its

impression.

an example as to the difference between 97. As the sensation of principal happiness and its impression. cold communicated to the hand by the contact of a jar rilled
for

Now

with water of water

98.
is

is

not water, but

:

its

quality,

from which the presence

inferred

So, from repeated practice

as

egoism

is

forgotten,

wise persons with keen preception infer

99.

own

happiness.

After the mental function has ceased to take cognition

of things which are not-Self,

and become moulded

in the

shape

270
of

PANCHADASr.
that Self appears of

BRAHMA, so
(skilful)

one with

It

then from repeat

ed

practice

profound meditation, the individual

forgets egotism

and

tastes the
is

supreme

bliss.

But

this

does

not

signify

that

sleep

such a subtle condition of egoism.

Because though the senses cease to carry on their respective functions there is no want of mind in sleep ; and because
profound sleep
is

said to be the resting of the

intellect

in

its

cause, ignorance.

The presence

of

mind

in sleep is

proved

by the body not falling to the ground. That is to say, when in profound slumber egoism disappears, the body of the sleep
er
is

seen to

fall
is

to the

ground, but here

of egoism,

it

does not; conse

it

quently there

no dissolution

but

rests

in

the

form of the internal organ.

100.
"Whatever

happiness
there

is felt

during profound uncon

scious meditation,

when

is

neither

knower, knowledge
is

nor the object to be known,

is

and which

not sleep
to

too,

it

the

BRAHMAIC

felicity,"

So spoke KRISHNA
is

ARJUNA. (Gita,

Chap. VI).
IOT.
"The

[The Gita
resting
it

text

now being

set forth

person of tranquil intellect,

gradually

restrains

the

mind by
102.

Mind

is

on Self* and abandoning other thoughts." naturally unsteady and fickle, and liable

to be acted
their

upon by the usual objects of cognition through individual senses; and when it has discovered their
it

unreality,

is

finally led

by those objects themselves

to

show

an

utter disregard for, or indifference to

it

them; thus
to Self, tries

impeded
adequate

or restrained

becomes subservient
manner, a Yogi

means
thing

to fix all thoughts exclusively

else.

on him, leaving every

through the force of on Self.

In this

practice
103.

comes

to rest his free

mind

tranquilly

Yogi

from

sin

and fascination, and with the

*
this
is

Resting on Self is to fix ihe mind on the grand indeed Self, and beyond him there is nothing."

trutfi

"All

PANCHADASr.
mind
tranquilized,

2/1
"

knows

to a

certainty

Indeed

all

this

is

[BRAHMA;"

104.

and experiences undecaying and pure bliss. When from constant practice of Yoga, the mind

restrained so as not to be led away by sensuous and from profound meditation the internal organ has objects; been rendered pure, the Yogi sees Self as intelligence and

has been

feels

contentment

in

him

not in external objects.

Self,

105.

While resting on

he experiences

infinite

happi

nesshappiness capable
though supersensuous
cognition by
the
senses]

of being

grasped by the

intellect,

[/, e.,
;

so thai

independent of any subject of the internal organ never

visible

leaves Self to pervade any tKing else. 106.

Thus having acquired

all

he disregards
internal

other acquisitions as

inferior

knowledge of Self, and with the

;

organ firmly seated on Self even the pangs of death are unable either to disaffect or move his mind so as to leave
Self.
it to be a form of [In pain-destroying Yoga. mention has been made of the particular con ditions of Self (beginning with v. 101). come under the cate

107.

Know

short, whatever

gory of

Yoga

know

it

by the indication of painlessness, or

to pain].
free

And that Yoga it is proper from to practise with a mind pain. A Yogi freed from the obstacles which attend the 108. practice of Yoga, always seeks for Self, and knowing his one
properties

antagonistic

ness with
109.
of

BRAHMA experiences
Just as sea water

ineffable and supreme bliss. removed drop by drop by means

its

a straw*

may

ultimately lead to

being dried

[in

an im-

A bird

the sea coast,

much

Parra jacana deposited her eggs on but they were washed away by the waves, causing annoyance to her. She resolved to run it dry, and took
of the species

hold of a bit of straw by which she

ing each time a few drops
;

commenced

operating,

remov

other birds

saw the hopeless task she

272

PANCHADASI.
of time]
;

mensc distance
period of time.

so does the practice

of
in

Yoga

unat

tended with pain produce mental restraint

a subsequent

no.

Nor

is

the Gita alone in

mentioning

it,

foe in

the

Maitrayniya sakha of the Yayur Veda, the sage SHAKAYANYA in his discourse with BRIHADRATH speaks of BRAHMAIC felicity in
connection with profound meditation.

in.
heat

Just as

fire

deprived of fuel subsides into

;

its

cause

so from the ex [and its characteristic glowing ceases] haustion of its modifications, the internal organ subsides into
its

cause.

[That

is

to say,

when from

the practice of profound

meditation the internal organ has been thoroughly restrained, and eased of its natural fickleness modifications of its active
quality
it

rests in

its

cause the good quality, which alone

remains].
112.

To one

desirous of finding out Self, and

its

who

for that

purpose has reduced his mind to

senses, so as not to allow

cause,

and subjugated the

objects, happiness

produced as a
it is

them being turned away by sensuous result of his good karma ap

material world, and every
it

pears unreal
113.

for

material.
itself is this

Virtually

mind

endeavour should be made use of

several

to render

faultless [by the

means

discrimination, indifference

and

the

rest].

For

was bent

in carrying out, tried to dissuade At her, but in vain. length they too were moved to join her this novel spectacle affect ed NARADA, who sent Garuda to their help. This produced the desired result the sea was made to restore the missing eggs. What is meant here to be conveyed is that like the bird engaged
;

in its self-imposed task entailing immense labor and time, steadily bent after it, feeling neither pain nor getting disheartened till

relieved
his

by the assistance
is

of

Garuda

a person bent

in restraining

mind

receives the kind assistance of

certain.

ISWARA, and

his ultimate

success

PANCHADAS1.
it is

273

a golden truth, that results

follow according to the nat ea

of the

mind

(subject thought of).*

114.

works as mentioned

Earnestness of the mind destroys both good and bad in the Sruti and Smriti, As fire des
"

troys in a blaze the filaments of cotton which

certain reeds, so does

crown the tops of

"

All sins are knowledge, removed by meditating on BRAHMA in the fourth quarter of A person with contentment of mind sees BRAHMA in night."
all de-merit."

Self

and exclaims,

"

That am

;"

and experiences

ineffable

bliss.

115.

Just as in ordinary persons wanting in self-knowledge,

is

the

mind

apt to be

drawn away by sensuous objects

take place, where
is

if

a like

attachment to
that

BRAHMA would
is

the individual
?

would not be freed from consecutive

116.

re-births

Mind

either pure

varieties.

Impurity

results

impure; from passions and

or

these

are

its

two and

desires,

purity, in their exclusion.

117.

Mind

is

the cause of

metempsychosis and emanci

enjoyments)

pation.
is

Attachment

to material objects (temporal

its

the source of bondage, as

reverse,
results

emancipation.

118.

That happiness which

from the practice of

of
is
its

profound meditation,

when

the

mind cured

blemishes

and throughly
that
it

restrained, firmly rests in Self

so

uncommon

is

impossible to be described,

but capable of being

realized by the mind.

119.
yet

Though profound
its

meditation cannot

last

infinitely
is

during

stay for short periods (of which there

is

no im

possibility) the felicity of Self

ascertained.

color Just as pure water appears colored blue from the the of is mind a so the good product present in its associate
;

quality of the five elements

converted into the shape of the object

is

thought
is

of

therefore

when a person
modified,

constantly thinking that he

"

Jiva,

his

mind

is

accordingly
of

similarly,

am

ISWARA"

results

from the thought

non -difference between Seif

and BRAHMA,

And

the results are different too.

274
120.

PANCHADASI.

The reason why

person of

faith,

bent after the

practice of
city

profound meditation, always experiences that feli of BRAHMA, is because after having once ascertained it
he
is

[while in his meditation]

led to believe

in its

continued

presence
tion.

at

other times too

when he

rises

from

his medita

iai.

So does
all

he, during the condition of indifference dis*

felicity,

carding

impressions of

contemplate on the primary

in the

or chief blissfulness of Self.

122.

Just as a profligate

woman, even

midst of her

household work, mentally dwells on the pleasure experienced

in

company with her lover Does a man of faith, 123.

:

the

Reality of

Self, internally

with tranquil mind, believing in taste the supreme felicity of

etc.,].

BRAHMA, even
124.

in the

midst of the usual practices [eating,

is

Tranquil mind,

thus explained

To
restrain

turn the senses away from their several

subjects and to them with a predominating desire of finding out the

natural felicity of Self.

125.

Like a person carrying a heavy load on his head,

rest

by easing himself of [and depositing it on the ground], one, who has discarded the world and cut off all con nections with it and its goods, exclaims Now I am at rest."
finding
"

Such a modification of the

said

intellect

is

expressed by the afore

word

faith/

126.

Just

as

manner above explained

indifference

person who has found out rest in the is bent after the enjoyment of that
of Self during the condition of
to
it,

one and primary blissfnlness

;

so does he diligently attend

even

in

the

midst of happiness and misery which follows as a result of his fructescent works.
127.
in fire,

Just

as

one bent

after

immediate self-destruction
which cause delay
in

considers dress and ornaments

it

carrying

out as his

enemy

so does a person of discrimina-

PANCHADASI.
tion in quest of self-knowledge consider temporal

275
enjoyments

inimical to him, 128.

and

find

them

all faulty.

in respect to those other enjoyments not inimi and the exquisite felicity naturally belonging to him, he is found to take hold of them by his intellect one after another just as the crow uses its eyes.

But

cal to Self,

129.

That

is

to say, as the sight of a

crow

is

influenced

by one eye at a time, so that when the left eye sees, the right does not, and vice versa similarly does the intellect of a man
;

of discrimination take hold

of

one

set

of

enjoyments

for
after

which

it

is

said

to

come and go between them, one

another.
130.

knower

of Self enjoying such happiness

proceed
felicity

ing from material objects not inimical to him, and the

of

BRAHMA

ascertainable

by means of the utterances of the

Upanishads, knows both of them, as much, as are they

known

by persons acquainted with the popular and Vedic languages.

131.

nation to experience or
felicities,

The same cause which enables a man of discrimi know both material and BRAHMAIC
prevents

him from being

affected with any misery

that

may

fall

to his share as a result of fructescent works sub

sequent to knowledge, as he used to be, ere gnosis had arisen. In short, even in the midst of misery his perception of the blissfulness of Self remains unimpeded, just as by immersing
half

the

body

in

water one feels

both cold and hot

at the

same

time.

132.

As

in

wakefulness,

he experiences
it

that

BRAHMAIC
:

felicity constantly,

so in dreams too

is

ever

present

for

dreams are a product of impression of objects seen while

awake.
133.

Impression of ignorance

is

also a source of

dream
im

hence

in

common

with the ignorant, a theosophist experiences

in

both happiness and misery

pression of ignorance.

dream

a product of the

36

PANCHADASI.

of

To sum up then The present treatise Yogananda forms the BRAHMANANDA it deals on the discovery of the
:

first

chapter

blissfulness
is

of

Self

as

blissfulness of

experienced by a Yogi, for which mental restraint/

it

called the

SECTION
(b).

XII.

Atmananda, or The Blissfulness of

Self.

HAVING

the previous section described the experience of a person of discrimination following mental res felicity by traint; this one will deal with the blissfulness of Self as
in

cognised by an enquirer of self-knowledge with dull intellect, With this through the consideration of the word Thou. with an explanation of the now author the begins purpose

query

set

by
the

his

pupil

Let

those
as

who

practise

Foga,

experience

blissfulness

of Self

something over and

but

above the impressional and BRAHMAIC

it

felicities,

how would

fare with persons of dull intellect

2.

And

the

Guru

replies

Persons
ledge.

of dull

intellect

are not qualified for self-know

From

the force

of

bodies according to their

good and bad works they inherit deserts, to die and be born over
necessity for

and

over.

Hence
of them.
it

there

is

no

ascertaining what

becomes
3.
is

If

be

said,

kindness of a professor to
actuates

all

creatures

proverbial,

and

that

him

to impart the necessary

is

instruction to

those

seeking for knowledge, hence there

already a
then,

necessity.

[The

professor

now

enquires:]
is

whether that person of dull intellect

it ?

Say an enquier of

self-knowledge or averse to
4.
If

he

is

averse to enquire

after

self-knowledge, he
;

should practise adequate works and worship [one desirous of obtaining the abode of Brahmd should have recourse to

worship

and works are necessary

If

for

him who

desires the

abode

an enquirer, with intellect dull, door of self-blissfulness i* the instructed be he should by

of heaven].

he

is

short,

by the consideration
:

that

his

individual

blissfulness

is

no other but BRAHMA

278
5.

PANCHADASI.
As
set forth
"

by YAJNAVALKYA

in his discourse with his

wife MAITREYI.

Know my
s

dear, that
;"

husband

is

not dear for

the

sake of husband

enjoyment
wealth,

but because he contri

butes to the happiness of the wife.

6.

Husband,
;

wife,

horse and
heaven,
;

cattle,

Brahmana,

Kshetriya the elements

the several abodes

etc.;

Deva, Vedas, and

enjoy

earth

and the

rest

in short all objects of

ment
7.

are dear because they are beneficial to Self.

When

wife
is

is

desirous of her ;husband, she loves

him

and when he

fined in
8.

hungry, or otherwise employed, or con bed with sickness, he desires her not.
it

Therefore

is
is

evident,

that
his

the

love

which a wife
her
self-

bears to her husband

gratification
;

not for

sake, but for

the

in

the

same way does

husband express
of his

his

fondness for her only for the not for her sake.
9.

gratification

desire

and

But

it

may be contended,

let their

individual desire be
is
it

the incentive for one liking the other,

how

possible for

both of them being actuated by the same desire at one time ? Surely if self-gratification were concerned in it, that would
render such desire being present
other.
in

one and absent

in

the

To

this the reply

is,

both are actuated by the grati

fication of their individual desires.

10.

For example, a child kissed by the

by the
beard pressing against

father cries with

its

pain caused

cheek

yet

instead of desisting he continues his kisses not

the child but for his
11.

for

gratifying

own

sake.

Gems and
protects

wealth have no desire of their own, yet a

affection, not for their

person

them with care and

sake, but for his

12.

own

benefit.

Bullocks and other beasts

of

burden

are

never

desirous of carrying
traders.

any

burden, )et they are so used by

for carrying

Here the subject of affection the tradesman s and not the beast s.

weight

is

PANCHADASf.
"

279
qualified
to
worship."

13.

am

Brahmana, and

Whatever contentment follows from worship done with a motive of reward, can only be felt by a Brahmana who has
the above conceit for his caste

but caste (which

is

insentient)

can never have any such experience of contentment.

14.
"I

am

Kshetriya and that

is felt

is

why
it

am

ruler."

.to

Here him

the happiness
;

by the king

and

properly

belongs
;

but the. insentient (warrior) caste

it

is

no more a king

nor does
<high

feel

any pleasure naturally

connected with

that

position.

The same

holds true with Vaishya and other

castes.
15.

Desire of obtaining the blissful abode of

etc.,

heaven,

Brahma,

does not cause any benefit

but to
the

to the several

abodes

themselves;

individual

who

has recourse to

them. adequate works and worship for inheriting are worshipped Devas the other and ;i6. SIVA, VistfNU
for

the .destruction
for

of sin

that

worship procure them

it

no
is

benefit,

they

are

sinless;

but to the worshipper,

beneficial.
17.

Neglect of studying the

is

Vedas on
it

the

part

of

Brahmana
the
"

fallen

;"

very but does not affect the

injurious as

reduces him to the level of

Vedas,
;

and

it

does not

whether they are read or not only those qualified to will incur de-merit, and be reduced to the condition of study one who has lost caste from neglect of the initiatory
matter

observances.
j8.

Moreover,
rest,

all

persons are desirous of obtaining a

place of

of

clothes, etc., thus

quenching thirst, preparing food, drying shewing a necessity for the elements earth,
wherewith to gratify their desires
;

water,

fire,

etc.,

but they

(elements) have no such desire.

19.

ting

Master and servant, have each his desire of benefi master for the sake self; just as the servant serves his
is

of gold which goes to benefit him, so

the

master

benefited

by the services

of the servant.

28O
20.

PANCHADAS1.
So many
illustrations

have been adduced with the

purpose of enquiring into the applicability of the rule that everywhere, in all our practices (eating, etc.), for this love of
Self,

every thing

is

dear to us
it.

and the mind

should be

properly impressed with

21 as
22.
If

they

are

be contended, affection for all substances it conducive to the benefit of Self does not
affection
for

necessarily

constitute
it,

him
is

because there are

four varieties of

and

this

one

distinct
is

from

them.

Therefore a dissenter asks of what sort

Self

that affection for

in the

spoken of
faith,

in

the

Srutt?

Whether
?

it is

form of

passion,

devotion or desire

Of them passion

would

only be applicable to wife, etc. ; faith for sacrificial works ; devotion would have Guru, Deva, etc., for its subject ; and
desire
for

thing

then, affection

cannot possibly include

its

which one has not got already. Thus all conformable things,

and make them

subject.

To

this the

Siddhanti replies

Let the modification of the good quality of the internal organwhich follows happiness only, be called affection then.
23.

That [does not necessarily convert

;

affection

into-

desire

pervades the subject of happiness which we have not got, whereas affection has for its subject both the got and ungot varieties of happiness, inasmuch as
first

for

desire at

in

there

happiness already present, and when is never wanting affection for

affection

it

has been

destroyed,
is

Self.

This then
as

the

difference between

and

desire.

Just

food

and

drink are dear, for they are associated with and are means of happiness; so for Self being dear, will like them, be a means
of happiness?
24. [If then] like food and drink for being dear, Self be regarded as an adequate means of happiness who would be the enjoyer? Regarding food and drink, the substances

of enjoyment are the associate

for

which they are said to

produce happiness; but

in the

in respect to Self there is

no associate

shape of enjoyable substances, consequently

no means

PANCHADASI.
of

2?I

happiness too.
if

opponent,
ness,

for Self
will

purpose the Siddhanti asks his being dear, he be the means of happi
this
in
is is fit

With

who
?

enjoyer
joyer.

No
it

one
be

be the subject of that affection because apart from Self there

;

short the

no ento

If

said,
;

for

his

being dear, Self

is,

be a

subject of affection
ject both as action

then the reply

to regard the

same sub

and actor simultaneously implies the pre sence of properties opposed to each other, hence it is absurd to hold Self as both the subject of benefit as well as the benefiter at

the

same

time.
affection
for happiness derived

25.

There can only be

from temporal enjoyments such as wealth, wife, children and Self is exceedingly dear, hence the rest, and not its excess.
love of .Self
is infinitely

superior to

it.

Then

again,

material

change which no sooner got possession of, than hun gering for others, it does not remain fixed as a rule, which affection for Self never does ; therefore love of Self is said to
happiness
is

apt to

its site,

sometimes pervading one

set of objects,

be superior
26.

to all.

Abandoning one
is

variety of temporal (material) happi

ness,

men

are always found bent after the enjoyment of an neither capable of being

other; but Self

abandoned nor

is

he acceptable, hence Self-love cannot be said to change. Nor can it be said, Self is fit to be disregarded like a 27.
bit of straw
;

inasmuch as he

is

not a subject of either being

is

abandoned or accepted. is one with him

k

Because he* who

to disregard Self

be contended, that the assertion Self is not a subject of being abandoned" does not hold true ; for in illness and anger men are found to express a desire of death, so that
28.
"

If

it

Jiva

is

reflection of intelligence

his individual self

is

indes

tructible

intelligence,

which

is

naturally one with him, for which

distinct

he cannot disregard
bit of straw.

Self as

something

and separate

like

282
from hatred, Self
is

PANCHAOASr.
abandoned.

The

reply

is,

(hat desfre

caused by hatred has for its subject the gross physical body, different from self and the wish to die can only affect
but not Self
29.

it,

who is indestructible. The physical body which

not Self; but
its

is

parted

company

with at
it

death
\_Jiva\

is

relinquisher

different

from

and as there can be no hatred regarding the relin there is therefore no abandonment of self-love in the quisher,
is;

desire of death.
30.

Thus having
S
"

established the truth of the Stuti texts

regarding YAJNAVALKA
cing with,
the
in

address to his wife MAITREYI

is

commen
desire"

husband
"for

not dear to the wife for his

all

and ending
to
him,"

the gratification of self-desire

is

are dear

the
wife

subject

further

illustrated

by argument.

Husband, ness, inasmuch as they contribute

held dear.

and the

rest, in short all the

materials of happi

to the welfare of Self are

As

the son

is

dearer to the father than the son s

friend; so for their relation with him, all subjects of affection are extremely dear to self.*

* To a theosophist,
bliss
;

self

is

but with the

common
receiving

herd, the rule

very dear for his being eternal is otherwise ignorant

;

of his natural blissfulness, they are

deluded
of

to

enjoyment,

which

reflection
it is

hunt after temporal happiness from him,

tempts them to the

with affection

supreme felicity; and to regard the internal organ, which receives that reflection of
belief that
it,

happiness, the senses situated close to

and

the vital airs, as

they

are

directly

related

to

Self.

Now

the physical

body

is

incapable of receiving the reflex happiness, so that it has no direct relation with Self on the contrary, there is a second-hand, in
:

mediate relation between him and the physical body, the subtle body which is immediately connected with him through on the one hand and the physical body on the other. Similarly
direct or
1

son, wife, etc., are connected

their friends are

by means

of

the

physical body, as

proceeds at a
the

so that the comparative scale of affection progressive ratio of increment in the proportion of
;

by them
of a

connection

thing with

Self: that

is

to say,

ScW

is

the

PANCHADASI,

283

On appealing to universal experience it is found that 31. the wish to be always, is the predominating idea uppermost in
humanity, and
its

reverse
I live

not to be
in

is

For instance,

"may

always
is

happiness,

nowhere prevalent. So that

etc."

here also extreme self-love

32.

manifested.

In spite of the authority of the Sruti, argument and

are

experience, there
bility of

many who from

texts
:

comprehending Sruti

ignorance, or incapa regard Self as subordi

nate and inferior to son, wife, etc.

33.

And
is

cite

as
it

their

authority
"

Upanishad where
here son
center,

occurs

Self

is

the text of the Aiterya born as son," So that

spoken of as the principal Self:-

situated

closely connected are more loved than those a distance and connected through the second-hand instrument of another this is why a son is more loved and held dearer than his friend, whose connection is only second-hand through the connection of the son. But it may be asked since

thmgs
at

Self is all-pervading and naturally blissful, consequently we should expect an equal amount of affection everywhere, and neither excess nor its reverse, as is here pointed out. The

reply very simple it has already been said, that the internal organ receives the reflection of his or felicity, because it is transparent what amounts to the same thing, from a preponderance of the
is
; ;

pure good quality. A jar is insentient, it abounds in darkness, consequently it cannot receive that reflex happiness, hence it is not

Upon the capability of receiving this reflex happi ness from Self depends the direct relation of a substance with him and that relative who is beneficial or conformable to the internal organ with its reflection of intelligence is said to have an
;

dearly loved.

affection for substances

and on the

difference of
its

its

associate

in

the proportion of

its

conformableness or

reverse,

depends the
this

proportion of excess or diminution of affection. to the ignorant but to a theosophist who is

;

All

refers of the

devoid

distinctions

created by knower,
short

knowledge

and

the object to be

known,
there
is

in

who regards him as

;

neither diminution nor excess

unassociated, perfect bliss, he sees Self as the center

of affection

and

full of felicity,

equally present everywhere.

37

284
34. as

PANCHADASI.
Which means
substitute

that

the Self in the shape of son acts

for performing meritorious works, and subsequently in dotage, that other Self (the father s)

the

of the father,

considering himself
the

benefited
their

by the good deeds done by

results
;

reap have achieved success in

35.

son,

dies

to

and believes himself to

all that

was necessary to be done.

etc.,

Of
in

that inferiority of self to son, wife,

passages
without a

abound

the

Purans

too.

For example.
Since son
is

"

One

son has no abode

a son-less

hereafter."

the primary self

father (though) having his

inherit after death.

own

Self) has

no future
:

abode
"

to

Then

again the Sru/i says

in

Learned men speak

of a

son instructed

the

Vedas as

beneficial to his father s

36.

hereafter."

capable of being reaped by son only and not by any other means. To a father without son, the usual means, wealth, etc., are a source of creating indif
happiness
is

Human

ference.

son educated

in

the

Vedas

is

said
"

to

be the
art

means

of procuring a future

abode

for his father.

Thou

BRAHMA"

and

similiar other sacred texts are

pronounced by a
does not rest

dying father to instruct his son.

37.
entirely

Now

this inferiority of self to son, etc.,

on the Sruti and other proofs but likewise on popular practice where this superiority is equally admitted.
38.

[For on referring to

it

we

find], a father facing

death,

and undergoing privations

son may
misery.

to acquire wealth, that his wife

and

live, (after his death) in happiness,

and be

free

from

Thus son and

wife are superior

otherwise he would
of

not be so mindrul of their happiness at the cost

so

much

hardship and labour to self. The Siddhanti admits the truth of the Sruti assertion 39.

about the superiority of son to Self and confirmed by popular He says Yes what you say about this superi practice too.
:

ority

is

true.

If

it

be apprehended,
other passages

this

admission

will create

discord with those

Self
(as

where the superiority of

is,

witness)

has been maintained, then the reply

that

PANCHADASI.

285

does not necessarily reduce Self into a subordinate position

inferior

to

son and the

rest.

On

the other hand, to establish

the superiority or primary importance of a subject practU used as self three varieties of Atma are spoken of,
cally
viz.>

secondary
primary.
40.

with the modification

of

quality

unreal

and

As
the

for instance "DEVADATTA SIN HA."

Here the
for

first

word

is

name

of a person,

and the

last

stands

lion

a
the
to

beast of prey; but for the presence latter in the person called DEVADATTA, they

of

the attributes
are

of

attributed

him, and the two are non-distinct

naturally distinct (like
tion of Self to son they are

similarly Self

and son are

DEVADATTA and

lion) but for the attribu

regarded one and non-distinct ; under for a like modification of quality as in the instance with son is called Gouna* or illustration, the identity of self
secondary.
41. of a tree taken for a thief, cannot Just as the stump thief for the distinction between a tree and a thief,

possibly be a

and

it is

unreal

so for the distinction between the five sheaths

of Self to intelligence, (Self), the attribution

and the witnessing them is unreal.

force inherent in

* Words are capable of being understood either by the primary them which is the principal modification, or from

the force of indication, from the perquisites of quality.

qualitative
signification
SINHA."

Now
etc.,

this

is

called

Gcuni

Britti,

for

instance

"DEVADATTA

Here

for the presence of

braveiy

which
lion

are characteristic

of the lion,

to call the person

DEVADATTA

he signifies that

Similarly in regard to Self, whose literal but in is witness, that witness is the principal Self signification that he is the attribution of unreal qualities to Self, for instance his the doer of works for present or future benefit depends
is

brave.

connection with son,

etc.,

which cannot

literally signify Self

hence

the signification of son,

of

and the
the

rest as Self

(for

this modification

quality)

is

called

secondary Self

or Self with quality.

(GaunatmaJ.

286
42.

PANCHADASI.

No

distinction

is

seen between the witness

(Self),

and

other things, as manifested in respect to the secondary Self (son, etc.,); nor is there any difference like the unreal Self (the
physical body)
;

from him.

And

because there does not exist any thing different as he is internal to them all, he is necessarily
self.

the primary or real

43.
that to

For
be
to
his

this threefold

difference,

each individual takes

primary

That

is

say,

which he has learnt from practice. ordinary persons devoid of self-knowledge

self

follow the usual practice, connecting wife, son, body, etc., with Self and believe them to be real ; but a theosophist regards

every thing else to be unreal, save BRAHMA, the witness.

for a difference in practice, .whether
that
it

Thus

be popular,
etc.,

Vedic or

of a

theosophist,
is

either son,

wife,

or the physical
self.

body, or the witness

44.

regarded as the principal

[Accordingly

we

find]

death.bed, his son, wife,

etc.,

a person in appear as the proper parties to

in

the

case of

after the house and property and they are his secondary because they are desirous of surviving him but neither the witness (real Self) nor the physical body (unreal Self) are

look

self;

fit

for such work,

inasmuch as the former

latter in

is

unchangeable, and
is

have no desire, while the

to helplessness
;

confronting death

reduced

consequently son and the rest appear as the

principal
45literal

self.

For example
fire is

:"

This reader

is

fire."

Here
its

if

the

acceptation of fire be taken, the sentence loses

neither

mean
it

ing

because

capable of reading nor of pro

nouncing, and one who can read is the fit person, therefore would signify, Boys reading." And this is meant.
"

46.

Similarly, in the ordinary

in flesh

"

phrase
that

I
I

have been re.

shall be stout in

duced
body,"

and

it

is

necessary
with

the connection of
is

self

the

physical

body

(their
it

proper; but for the purpose of regaining flesh not necessary that the son should be fed with good food,
identity)

is

etc.;

hence body

is

the principal self.

PANCHADASI.
"

287

4?.
blissful

I will practise religious

observances to obtain the

is

abode
it

of

heaven
to

;"

here the agent

self,

the cognitional

sheath and

is fit

be regarded as

but not the

physical

body.

For

all

desire of material enjoyments are

abandoned
had

[which are gratifying to the physical body] and

to

recourse

the practice

of

rigid

austerities

enjoined

by religion for
of

benifitiag the cognitional sheath in the shape

the

desired

abode
48.

in

heaven.
"

am bound and

will

try

to

be

freed."

[When
is

person possessed of the four means of knowledge

of release, then by the help of as
to

desirous

the preceptor and the

sacred

writings
"

the

signification of

the transcendental phrase

his

That

art

Thou,"

he obtains visible knowledge of

"

oneness
in

with BRAHMA, discards the idea of his being an agent and

strument, and exclaims

am

BRAHMA."]

Here

it is

proper to

connect the witness with pure Intelligence and not the cogni tional and other sheaths. In the Sruti, Self is spoken of as

BRAHMA

thus

"

BRAHMA

infinite, internal, perfect,

knowledge and bliss." and full of knowledge."

is

"

Self

is

49.

Just as

Brahmanas are

qualified to perform the sacri

ficial ceremony known by the name of Vrihaspati, which no Kshctriya nor Vaishya can ; a king, the installation ceremony

(Ra/suya);

and

Vaishya,

the
;

which no other casteman can

sacrifice called Vaishyastom, so in respect to the secondary,

unreal and primary selves, each has adequate superiority in bis

own

sphere when used properly.

50.

[To be more

explicit]

In uses adequate to and proper for Self there is excessive love; in substances which are not-self but beneficial to him
there
is

only affection
Self

neither

and those other things which are nor beneficial to him have neither love nor its
;

excess (both are wanting) in them.*

Things which are subjects

of desire

are called conformable.

their

Happiness, and want of misery,

and

means are

objects

288
51.

PANCHADASI.

And

those things are divisible into

two

varieties

ac

cording as they are either objects of disregard or of hate. For instance, straw and rubbish deposited on the roadside come

under the

first

variety

while tiger and other ferocious animals

fit

inasmuch as they cause injury are objects These are the four sorts of things, to wit
:

to be hated.

52.

Self (the dearest), things beneficial

(dear),
that

worthless

and

hateful.
is

But there

is

no such

rule in

them

one

parti

cular object
fourth

the dearest, another dear, a third worthless

;

and

hateful

on the other hand,

that

depends upon action,

according as they are beneficial or otherwise.

53.
ft

For example
it

When
it

a tiger confronts a person with

is

view of devouring him,

is

hateful

but when
sport

it

returns
excite
dif-

baffled

worthless
it

when wheedled

into

to

pleasure then

is

loved.

Thus

the

?ame animal from a

desired

of

which acquisition
their

of

happiness and cessation of misery,

are adequate objects of
is

or

its

want and

means

these four

desire

and
:

called conformable.

But there

this difference
in

between
is

them

Self

who

is

supremely

blissful,

and wanting

misery

extremely conformable, and for his being the subject of exclusive affection he is said to be very dear happiness procured from works of the present or past life as it is non-eternal and costs us
;

trouble and misery is called more conformable, hence for being the subject of a higher degree of affection than its means which are painful, is said to be dearer and the means for happi ness, and cessation of misery, which are naturally not wanting in

much

its

either of them, but are helpful to their production, (hence conform

able) are merely dear for being the subject of only a slight
of affection. \vhich there
it

degree

Beyond
is

these four no other object

is

ever desired, for

no other conformable substance; but differing from

inimical, that
is

and the unconformable are the

to say, inimical

substances are never desired, for which they are no subjects of But as they are the affection and consequently are dear neither.
subjects
of

disregard and hate, consequently they are

eitlrer

worthless or hateful.

PANCHADASI.
ference in
its

289
subject
of

action

is

respectively

the

hate,

dis

regard, and affection.

54.
If
it

aforesaid qualities

be contended, to admit the presence of the three in the same substance will do away with

established usage. The reply is, usage is regulated not by the individual quality but by the force of indication. And the indications are friendliness, hostility and their absence. [That
is

to

say,

friendliness
;

or conformability to happiness

is

the

indication of affection

what

is

hostile to happiness
;

and brings
friendly

on pain

is

the indication of hate

and what

is

neither

nor hostile indicates worthlessness]. To sum up then each individuated Self 55.
:

is

the dear
different

est,

and those

related to

him are

dear,

and substances
;

from them are

either hateful or worthless

for they are

ductive of pain, or incapable of causing either

pro happiness or

misery.

These

are the four separate forms of things regulated

to their different uses,

by popular usage according

and beyond
too.

them there
56.
is

is

not another,

So

says

YAJNAVALKYA

It is

not to be imagined that the above doctrine

Self

finds mention only to that effect occur in the Punisvidha other passages panishad; Who is dearer than son, house, Brahmana. For instance

most beloved

in the Jjrihadaravyakff-

"

land, cattle

and

riches,

who

the senses,

more

internal

more internal and dearer than than son and the rest that Self most
is

inu-insically
beloved."

situated

to

them

all

is

the

dearest

or

most

57.

If

the purport of the

Sruftbe duly considered,

is

it

will

be found, that the witnessing Intelligence alone

that

Self,

And
five

due consideration

consists

in

discriminating

the

in sheaths foodful and the rest and things subordinate to or

cluded

in

them, and ascertaining their difference from Self

what

is

internal to
is

them

is

Self.

In this manner to

know him

by inference
58.
this

How
:

wise

meant by the verb to consider. can a substance internally situated be seen ? In That self-illuminated intelligence which discovers

PANCHADASI.
waking:, dreaming:,

and disappearance
59-

and profound slumber-their appearaae

is

Self.

enjoyment from the Vital air* (Prand) to riches are more or less close to Self, for which they are more or less dear to men.
60.
is

All

substances of

son

is

dearer than riches, In the

and the physical body

the senses are dearer than the body, mind dearer than the senses, and Self dearest
in

dearer than son.

sama way,

comparison
61.

to

mind.
excessive dearness of Self
it

Though

is

established

in

and other proofs, yet between the wise and ignorant, and
the Sru/t
it,

is

matter of dispute

for the
If
it

the Sruti cites

it

as an example.
It

purpose of settling be asked what does

that dispute prove

proves Self to be the dearest.

"

62.

theosophist says of But ignorant persons

all visible

objects
wife,

Self

is

the
the
is

say,

son,

etc.,

are

dearest,

and the witness

(Self) for the sake of

enjoying them

dear.
63.

pupil qualified for self-knowledge

and a dissentient

something other than Self to be dear. A theosophist replies to them in such a manner as to enable the former to have a correct of Self

person both

regard

knowledge

but to the latter

it

is

a curse.

says:" That dear of yours will both of you look upon son, wife, affection and hold them dear, their death will

64.

He
if

make you
etc.,

cry."

[In short,

as objects of

make you weep.]

* Here mind is meant by Vital air or Prana. Because it is the receiver of reflected happiness of Self, and is the controller of the senses, for which it is the Lord. When mental distraction is caused by disease of the eye, etc., a person sa>s if the diseased >rgan could go I would be happy;" therefore, the mind is to be
"

taken for Prana.

Then again, as the mind can neither remain in depart from the body living Prana, that is another reason why mind is to be accepted as the meaning of Vital air.

PANC11ADASI.

2QI

How

ponent?

can the same reply apply both to the pupil and his op Because discrimination enables the former to see the

defects present in his

set forth in the three

own
is

view of the clearness

of

son.

[As

following verses.]

65.

Till a
;

son

born

to

them, the

parents are
is

very

miserable

even

after conception, the

mother

liable to suffer

from the pangs of abortion and child-birth. If the delivery be natural and free from mishaps, 66. planetary influence makes the child sick and causes much

grows up to youth, without profiting by the instruction given from the fifth to the sixteenth year, and turns out a stupid young man that is
anxiety to
parents.

the

Subsequently

when

it

another source of uneasiness.

into
self,

Similarly after

being initiated

the rites of the sacred thread, to continue in ignorance of

as to
all

remain unmarried

after

having

learnt

the

Shastras

are

sources of grief to them.

67.

Then
the

again, after having settled

in

marriage
causes

life

to

turn

into

paths of immorality

and

vice

much
if

uneasiness, likewise does his poverty.

On

the other hand,

intensely,

he

grows rich and

actually there
is

dies,

the

parents

suffer

so that

no end

of their sufferings

[commencing with

gestation
68.

till

the period of his death].

to wife, riches

[What has been baid in respect to son, applies equally and the rest. They are faulty too, so that the
all

pupil]

abandons

affection

for

them and knowing

supreme
in

to

certainty his individual Self to be the seat of

is

affection

ever and anon engaged in discovering him.

69.

[So far then applies to the pupil.

theosophist
s

Now

regard

to

his

adversary, the
cry"

reply

that

"your

dear will
dissentient

make you

is

thus being fully set forth].

person fond of dispute never abandons the view or side he takes from his animosity to a knower of Self. Such a

one

either inherits hell ar

re-births in the several grades of

grief at

to pass through successive animal existence, experiencing the separation of the female partner by death, ai.d
is

made

38

2f2
getting what
"your

PANCHADASI.
it

had no liking

for.

Hence
is

the

above answer
:

dear

will

make you

cry"

is virtually

a curse

70.

[For] a knower of

BRAHMA

he ISWARA; and what escapes his

pass, so that dissenter

BRAHMA,* therefore lips must verily come

is
to-

surely

suffers

from the curse of the

theosophist.

*
of

theosophist

is

BRAHMA is with It. He

there
is

BRAHMA,"

BRAHMA, because the Sruti says, and for his own experience
;

"A

knower
oneness

of

is ISWARA, or Lord because excepting BRAHMA no other ISWARA. Or, as ISWARA the predicated intelligence

of

Maya

for the

collective

knowledge of aggregate and free

of

his identity
,

with

all

selves
for

is

their

so

in
all

a theosophist
selves

similar

knowledge

his

identity
;

with

he

is

their

collective

aggregate and free and like the discovery of uncovered BRAHMA to ISWARA, the predicated intelligence of Maya, in the form of his own self, it happens to a theosophist too. Thus then for a
similar identity of quality also, a

knower

of

BRAHMA

is

ISWARA.

For example, a certain king and his queen had two sons, of whom the eldest inherited the whole state and ascended the throne,
the youngest for his
stupidity

had

to

turn
in

into a

servant.

Now
-

between the brothers the difference

ths

condition

subsequently youngest took the injustice heart, and wanted to share the ancestral property equally justice was on his side, and he recovered what was due to him, and was
;

was extreme r done to him to

duly installed.

In

the

same way,

of

the

father

BRAHMA and
;

mother
the

Maya two

sons are born called Jiva and

inherrted

ISWARA
in
s,

of

them

eldest

ISWARA

the father s wealth

;

the form of
in the

being,
of

intelligence,

and

bliss

and
and

the mother

shape

omnipresence,

omnipotence

universal

control.

The

youngest, Jiva, was deprived of his inheritance from stupidity

arising from

want of discrimination, and was subjected to experi ence happiness and misery as a result of works and worship : so that their mutual difference is extreme. Subsequently when
he attains the usual means of self-knowledge (discrimination,
etc.,)

speaks

to

ISWARA thus;

"I

am

ISWARA.

Thou

hast

been

enjoying the hidden treasure of blissfulness of our

common

Father,

PANCUADASl,
71.

293

One who
to

ing that to be his dearest

know, worships the witnessing Intelligence, self, never experiences any path ; as
wife, son,

happens
dear,

men holding

and temporal enjoyments

supreme
affection
Self

when

they die or disappear.

his being the subject
blissful,

72.
is

For

of

supremely

and

it

is

but proper so to regard him.

"

As

in the Taiterya
felt

and Brihadaranyaka Upanishads

by the

From
that

the happiness

emperor

of

the universe to
is

of Hiranyagarva, there pertaining to the position in the proportion as surate increase of

commen
is

happiness

affection

present."

73.

But

it

may be
said to

objected,
all

if

like

knowledge, Self be

naturally

blissful,
is

then as in

modifications of the intellect,

intelligence

be present, there should likewise be

blissulness.

That is not possible. Because, a lamp 74 The reply is its light only pervades is a form both of light and heat, but and not a room; like it, intelligence only is manifested
:

blissfulness.
taste and touch presence of smell, form, one only the senses in the same substance is recognised by taste, form, the eye; of nose; means each smell by

75.

Just as the

by

of the two-intelligence and tongue; and touch, skin; so

bliss

intelligence alone
76.
If
it

is

manifested.

be alleged, Intelligence and bliss are not separate

maternal property turnest
thee,"

and

after dividing the

"

me

into

a beggar

asking me works which

To
I

give
to

all this to

and pointing the sanctioned

the prohibited works which

am

perform and

me to the position I am not to perform, thus veritably reducing is concerned Vedas the to obedience as far so of a servant from thee, the present snatch I will of the Guru, now but help by done away with our fund of blissfulness, inasmuch as I have
;

associate-created-difference of visibility
joined
intelligence

and

invisibility, etc.,
one."

and

with

intelligence for

they are

In this

manner does a

theosophist

become BRAHMA.

294
and
the
distinct,

PANCHADASl.
but smell, form,
is,

question
bliss

etc., are mutually distinct then whether that ncn-distinction of Intelligence

;

and

exists

in

the

witness
?

(Self),
is

or elsewhere
for

in the

modifications

of

associate

[This

the

dissenter

to

answer.]
77.
If

the

first

view be admitted, then look

at the

identity

of smell, etc., in the

same flower

too.

And

if

you hold smell,

form, taste and touch are distinct (for the presence of distinc
tion
in

the several senses through

you should likewise admit a distinction and

bliss,

which they are cognized), between Intelligence

for

a difference in the modification of the intellect

caused by the active and good qualities of the mind. When as a result of meritorious work, the mind has 78.

assumed the modification of good quality, a person then dis because the modifi covers intelligence and bliss are identical
;

cation of

good

quality
of

is

pure and

faultless (transparent).
is

But

the modification

active

the part representing bliss

impure, and that is why quality remaini covered and hidden as it

under a sheath.
79.

Just

as a

sour

fruit

eaten

with

sr.lt

has

its

acidity

covered, so from the modifiction of active

is

quality

blissfulness

covered.*
*
Just as
in

situated near,

bewilderment or confusion of the mind, subjects and visible are not discovered, so from its active

modification, the

mind

fails to

take cognition of

felicity.

Or

for

his being the subject of excessive love, the

;

felicity of Self,
is

mani
the

but when it fested always, is only ordinary modification of the mental function, then it is intensified.

reflected in

Just as

a looking glass receives the reflection of a person but does not from the give a faithful image, so are the modifications produced reflection of the of receiving active and dark qualities capable
intelligence only

and not

bliss, for

which

it is

not discovered.

Like

the removal of acidity from an

unripe and sour mango by meansof salt, the felicity naturally present in Self is removed by the modifications of the mental function stirred up by activity and ig
norance.

PANCHADASI.
80.
If
it

295

ness of Self
tal restraint

to

be asked, even admitting the supreme blissfulbe due to excessive love for him, without men

tion
is

would

result

(Yoga) what would be the result ? [No emancipa from the knowledge that blissfulness of Self

owing to excessive affection which all individuals have for him; and that he is quite distinct from son, wife, physical body, and the other four sheaths; or as they are otherwise
called, things

dear,

worthless,

and

hateful.
is

Such

discri

mination
visible

is

not enough^ something

of
Self.

more
is

needed and

that

is

knowledge

Such

the purport of the con

tention which his antagonist asks the Siddhantito solve.]

81.

[And he

replies.]
is

say the

same

result

follows

dis

crimination of Self as

produced from Yoga.

Visible

know

more

ledge follows equally in the former as in the latter. [To be explicit, mental restraint has already been pointed out
in the preceeding section to

be the means for the rising of

present consideration of Self primary, knowledge, and unreal and discriminating him from the five secondary
so the

sheaths foodful and the

82.

rest, is alike

Of them (Yoga and discrimination)

is

productive of gnosis.] as a source of

knowledge where
Self

the authority
to,

The

Gita says

"

What

ever position a person attains

from the discrimination of

by the Yogi!
[So that

from

not-self, is equally attained

the result
83.
cult;
to

is

equal

in both.]

To some
;

qualified persons practice of

Yoga

is

diffi

others again, discrimination of Self from not-self

is

impossible

knowing

this,

SREE KRISHNA pointed out these

knowledge.
equality of
result

two separate paths

84.

for the acquisition of

Thus
the

then, as the Gita speaks of

following
of Self,

practice of

mental restraint and discrimination

hold the
first

how can
so

ye dissenter
far as desire

to

be superior

Then

again,

and hate are concerned, neither

a Fog i nor a person of discrimination is subject to them. One who knows Self to be very dear, has no more 85.

296

PANCHADASI.
hence he has no ardent desire
in

desire for temporal enjoyment,

and as he has no enemy, he has no hate

86.
If

him.
to

you contend, discriminate persons are seen

hate; the
reply
is,
it

ex

press

their

holds

equally true with a

yogi. In short, whatever causes pain to the body, etc., from the sting of a scorpion to the injury caused by tigers and other wild animals, are equally objects of hate both in a
as well as a
duct,
I

Yogi

man

of

discrimination.

And

if

during such con

of

you cease
If

to recognise the discrimination

the

latter,

may
87.

as well cease to call the former a Yogi.

you

say, that

tion sees the objective world,

is

inasmuch as a person of discrimina which a Yogi does not, therefore

reply dealt
is,

the latter superior.

The

in

ordinary practice
both.
;

this

material
there
true
is

world

is

equally

with by
in

If

you

say,

no cognition of phenomena
the person
is

Yoga

it

holds equally

when

in his

discriminating mood.

88.

And

that imperception of

phenomena

will

be spoken

of, in the following section.

It is faultless.

89.
Self,

One who
not,
if

experiences

in his

person the blissfulness of

and takes no heed

of this vast material expanse, in short

sees

them

such a theosophist, be your Yogi, may you

of the

be content, and grow in years.

90.

[The purport

work

is

thus briefly declared.] chapter

It
is

Atmananda forms
benefit of

the
five

second

of

the

treatise

Brahmananda containing

chapters.

written

for the
treats

qualified persons of

dull intellect;

and

it

on

the natural blissfulness of each

intrinsically.

individual

self

situated

most

SECTION
(<r)

XIII,

Adwaitananda *r
first

the Felicity of Non-Duality.

felicity

[!N the

chapter (corresponding to Sect. XI)

to

has

proceeding from the of and BRAHMA, self-knowledge, cognition temporal enjoy ment; to them has been added in the preceeding treatise
viz., that

been declared

be threefold,

another variety, to

wit, self-happiness

(Atmatiandd)

to

prevent
three

any misapprehension as to its antagonism to the forms, the author thus opens the present work ]
:

first

What

has already been spoken of as

restraint

felicity

proceeding

(Yoganandd) is no other bat self-happiness. Just as happiness derived from the cognition of BRAHMA is due to the practice of Yoga, for which it is called Yogananda and for its being unassociated, self-happiness
\

from (Yoga) mental

(nijanandd)

so with the view of declaring the

desirability

of

knowing
word

the felicity of

BRAHMA by

a separate consideration of

the three forms of Self

secondary, unreal and

of.]
If

Atmanandct has been made us

self-happiness which
is

it

primary the be asked,

how can
felicity

material be identical with the

of duality (secondless)
?

of

BRAHMA which

is

devoid

Listen to what follows.

a.

Says the

Tait&rya

Upanishad:

"From

ether

to

the

physical body,

all this

vast material expanse has

been produced
it

from self-happiness, and nothing else; therefore less and identical with BRAHMA."
3.
"This

is

second-

material
in,

universe

has
into

happiness,

is

seated

and merges
is

it."*

been produced from Therefore there

* Sexual intercourse
gratification
is

the

source
it

of

animal

life

and as

its

attended with
is

felicity,

can easily be understood

why happiness
we

said to be the mainspring of phenomena.

is full

Death

resembles profound sleep, which too,

of happiness; therefore
j

find in the text happiness to be the

cause of phenomena

they

PANCHADASI.
can be no contention as to its primal cause being Self, and not happiness. If any one be se inclined as to maintain a
distinction between happiness

and the objective world; the

product,
it

reply

is,

as the universe
;

is

its

cannot be distinct
is

from happiness from its cause, as

4. If
it

for jar

the

resulting product

never distinct

from earth.
jar is the

be alleged,

product

of the

potter

and
;

they are
the reply

distinct,
is,

so that the above rule does not hold true

there are two varieties of causes, instrumental and

material

of

which the material

is

non-different from

its

product.

Therefore

like earth the material cause (not potter,

the instrumental cause,) of jar, this self-happiness (Atmananda)

is

the material (not instrumental) cause of the objective world;

for which, they are not distinct

5.

from one another.

Why

is

potter not the material cause of jar?

its

Because
;

he

is

neither the resting place nor the site of

destruction

in short, prior to its

is

production and after

it

is

present

in clay only,

requiring the aid of

destroyed, a jar a potter with his

wheel and turning rod to give form and shape.

fore
that

Since there
said to be the
is

clay

or

earth

is its

resting place,

it

is

material

cause.

And

like that earth,

happiness
"

the material

cause of the universe.

all

As

in the,

Sruti>

These elements have

derived their origin from

6.

happiness."
is

This material cause

of three different

forms, viz.

(i) Altered condition without

change of form and state; ( 2) Altered condition with change of form and state ; and (3) Com
bination of the
units

of

material

cause producing different

are seated in
is

it,

because everywhere the one predominating

idea
land,
it,

how

to

be happy.

Accumulation
etc.,

of wealth,
all

possession of
for

property, wife, cattle, son,

are

so

many means

ac

cording to popular idea

condition of happiness.

in

death we merge into sleep

a typical

pA NCl IA DASi.
(Arambhakd)* In respect to substances without form, the second and third do not apply. The Vaisheshikas and others who support the doctrine 7.
of

"results

results as the source

arambka admit other causes than those which produce from which they are produced because
:

yarn

is

seen to produce cloth.

loth,
;

Verily yarn

is

quite

distinct

from

its

product

and

their

modifications and uses are

different
8.

no thread can be worn, but cloth is. When a substance is changed from its former condition

into a different form

jar,

is

called Parinama, as curdled milk,

and gold

respectively, in

which

their original

form and

condition are changed.

9.
a.

When
is

there

is

no change

of its former condition but

substance

perceived in a different

form

it

is

Vivarlta, as

the illusion of snake in rope.

less substances
;

And

it

appears equally to form,

as for instance, to ether

which has no form,

a frying pan in appearance. .yet perceived blue, resembling Therefore it is fit to believe that the objective world 10.
is

but a Vivartia of blissfulness-; and the force of

Maya

is

*
of the

When
it is

from the relation or connection

is

of the

units or parts

material cause a substance

called

then

arambha

produced differing in form, as from the combination of atoms and

jar.

ther half of jar the result

<:ause

is

Altered condition of the material

It will at

is

parinama as curd

is

of milk.

that these indications can

only apply to substances

once be apparent which have

form and shape, and not elsewhere, where form and shape are; wanting; because both in regard to relation, and altered condition,

is

on which arambha and parianama depend, parts, features or form form, hence Felicity has neither parts, features, nor necessary.

is

of the

of the universe quite possible to regard it as the material cause first variety or Vivarttai a trite instance of which is the
in rope.

snake

Here

the rope

is

not transformed into snake, but

to the site (rope)
it.

a substance (snake) extremely opposed

altered condition of
it, is

and an

projected on

Similarly

the blue of

ether (blue sky) and

its

convexity are illustrations of

39

300
the potent cause for

PANCHADASI.
such a
things created use of chemical re-agents,
belief,

like

in a

magic performance by the

spells,

and charms.
ii.

But force
is

is

not distinct from matter

the

atoms of

which a body

composed
fire is

-hence for this absence of distinc

unreal.

tion as a separate entity,

it is

suming

force of

not distinct from

For example, the con fire ; nor can it be said

are identical ; for the consuming force is seen at times from the action of chemical re-agents, etc., to be in abey If there be no force on what is ance, and not manifested.

that they

the obstacle to
seen, cannot

act?

That

is

to

say, fire

which

is
if

distinctly

possibly have any obstruction, so that rate force distinct from fire be not admitted, that
will

a sepa

obstruction,

have no subject

which

is

objectionable.
as

Therefore the
obstruction,

recognition of a distinct force

the

subject of
is

separate from the body having that force,

12.

necessary.

Force

is

inferrible

from action

so that when in spite

it

of the cause being present,

struction.

no action

results,
fire

is

called

ob

For instance, when a blazing

does not burn,

time, are said

Mantras or sacred formulas pronounced

to

at the

be the cause of obstruction.

13.

The

nature of

Maya

is

illustrated
"

by referring

to the text

of the Shvetashvataropanishad

and contemplation cognises Self

to

Sage by rigid abstraction be no other than BRAHMA.

He

is

naturally self-illuminated but the two forces of ignorance

envelopment

And
his

"

action,

projection keep him ever concealed." knowledge and desire are the various forms of

and

supreme

force."*

With

reference to

the causation of

phenomena various are

prevalent amongst the followers of the different schools. Some say the world has no cause, but against it the objection is, a jar is seen to be produced from and there can
clay,

the hypotheses

be no jar without it therefore.it is against what we see to be a fact. Others assert nothing as the cause; but nothing cannot produce
;

PANCHADASI.
14.

301

Thus does

the

Maya. BASHISTA speaks 41 PARABRAHMA is eternal,

Rigveda speak of the wonderful force of to the same effect too. For instance,
full

on

all

sides

[completely

filling

up and omnipotent.
real Impersonal,
"

the four quarters north, south, east

and

west], secondless

[The and the

that

first

three expletives represent

the

last

the associated or Personal form.]

is

15.

Whenever

PARABRAHMA

revealed

through any
is

modification of the force of

fested in the shape of
its

Maya,

the force likewise

mani

products.

Oh RAM,
is

in

the bodies
(force

of Devas, men, reptiles,

in the
16.

etc.,

the intelligence of

BRAHMA
seen.

form

of cause of using that intelligence)

"Just

as motion

is

revealed in

air,
;

inertia, in
:

stone,

in water,

its

solvent force, and combustion

exist in

in fire

[so does the

universe (potentially)
prior to evolution.]*

BRAHMA

in its

unrevealed state

something.

third

says

void

1
;

which

is

tantamount to ether

producing flowers, or reaping a harvest of corn where no seed has been sown. A fourth, atoms but they are formless and insentient,
;

hence cannot give form and shape to objects. A fifth has time for the primal cause ? but even in the presence of time things are
not produced always. A sixth asserts nature to be the universal cause, but in the case of sterile women we find the rule broken :
for
it is

the nature of

semen
it

to fertilize the in virtue

ovum

yet no conception

follows.

seventh fixes

and

vice,

wkich too has faults

as

it

includes one variety of cause producing one set of results

and

excluding the other.

There are others again, who look upon the elements, Prakrtti, Purush, the combination of matter and spirit undergoing change of form and substance, BRAHMA without the Mayaic force, and BRAHMA with it, as the All-Cause. Suffice it
to say, that with the

exception of the last

named

one,

the others

are

all

open

to

grave objections.
sorts

* There are four

{&) occasional, (c)

of destruction

material,

and

(d)

extreme.

(Pralaya) :-() daily, Like the light of

lamp the

dissolution of all

moment

or in

substances their disappearance every slumber when they are no more seen, profound

PANCHADASI
"

17.

In ether, void

is its
is

force

and

in

things

destruc
it<*

tible, liability to

destruction

the force present.

Just as in

egg, a huge snake remains undiscovered, so does the universe in the Supreme Self, remain impressed or exist potentially.
18.
"As

fruits, leaves, flowers,

branches with the ascend

as

as well ing and descending stem of a creeper

shady tree

are

confined within their seeds, so

is

tbis

wonderful universe

present in the
"

Supreme BRAHSIA.
the

wonderful influence of time and place some forces are developed from the same BRAKOIA just as19.

From

several sorts of seeds

sown

in the

season

and

soil
all

to

germinate.
of

ground wait for the proper [To be more explicit; if a

be sown, some only will
agree

handful of

manner

seeds

germinate
able
to

those to which the season and soil are both

the proper
is

others will wait for

at all, as the soil

time to corne, or refuse

;

grow

unsuitcd to them

similarly of all
all

the forces centred in

BRAHMA, some only

and not

operate.

their

disappearance

in

ignorance
1

with the advent of

Brahma

night,

rs an instance when everything

of the first
is

destroyed
is

together with the three abodes,

occasional
;

such cyclic destruction

his

called

and when he has completed

it

span

of

hundred
in

years, the elements,

egoism, and Mahatatwa disappear

is

un-

diflerentiated cosmic matter,

tion

an instance
or
else

of material destruc

(Prakrit? Pralaya].
In the

The extreme
when everything
first
;

fourth variety

is

the

result of self-knowledge

appears unreal.
of
in

excepting BRAHMA three varieties, there is no want of

action with material cause

but the products

fn

remafh

in

the

form

they exist potentionally, and in a subsequent period of time are evoluted again, so that from the ordinary stand-point it does not amount to totaj des
impression
truction of the universe, no matter whether
it

that cause

short

be revealed or other

wise.

In the fourth variety,

phenomena together with Ignorance,

theo-

their material cause,

are reduced to non-being, so that to a

sophist, the world does not exist except as

an

illusion,

no matter

uhether

it is

in its

unrevcaled or revealed state.

PANCHADASr.
according to the adaptability of time and locality

303
circumstan

ces favouring their development, and known by their action.] 20. RAM, whenever the eternal, manifested and infinite
"

Self,

through a modification of the Mayaic force assumes the

it

force of intellection,
21.

is

called

mind."

In this way,

is

the

mind

first

evoluted in
of

the form of
;

Hiranayagarbha
follows

the

collective

aggregate

minds

next
;

the perception

of

bondage aud emancipation

and
1

next the several abodes

contained in the universe;

which
.

though imaginary and unreal appear tangible and substantial If it be asked how can unreal appear substantial ? Just at
tales

concocted for the amusement of children appear real to

so.

them and are believed

22.

The

nurse with a view of amusing the children under

"

her charge repeats the following tale

there resided three
23.
"Of

In a certain country

handsome

princes.
yet, while

whom

two have not been born

in
its

the
the

third has not

been conceived

mother

womb.

All

three brothers
lived in a city

were endowed with good qualities, and they which existed not.

24.

"Their

minds were unerring too; as they went out

trees laden

of the city

on a certain occasion, they found

with

fruits in the ether.

25.

"Now

they were

desirous of sport, and armed

as.

they were with bow and arrows, they give chase to a horned
rabbit, killed
city

and partook

of the flesh

and arrived

at

a future

where they are living

26.
"

in happiness."
this tale

RAM, when the children heard

it

from the

nurse,

they believed

to

be

true, for they

were loo young to

exercise any
27.

judgment."

Similarly the composition

real to
its

of this

tangible

universe
of

appears
ing
;

dull

and ignorant persons incapable

implanted
in their

judg
as the

and

reality is as firmly

mind

reality of the incidents of the

above story

in

the boys*

304
28.
force.

PANCIIADASI.

Its unreality is

Thus does BASHISTA expound the nature now being ascertained.

is

of

Mayaic

29.

Maya

distinct

both from
;

its

product, the world,

of fire
its

and

its site

or receptacle,

BRAHMA

just as the force

is

distinct both

from

its
:

action or product, sparks,

and

seat or

receptacle, charcoal

inasmuch as they are

only to be
inferred

visible

while the
action or

presence of force
product.
30.

is

from

its

jar with
its

its

thickness and round cavity

ad
taste
is

earth with
is

properties
;

is a product; sound, form, smell, touch and

its

receptacle

but the

force which produces the jar

distinct

from both.*

Force has neither thickness, nor roundness of cavity, nor has it sound, form, smell, (properties of the product) touch and taste properties belonging to the receptacle
31.
;

(earth)
it is

hence

it

is

distinct

from both

and

for

this

distinction,

unthinkable and indescribable.

32.

Prior to the production of jar, the

force

present

in

earth

remained

4atent, for

which

it

could not then be dis

that force

covered; with the help of potter, his turning rod and wheel, undergoes mutation and is modified into jar.
33.

Indiscriminate
(its

persons regard the properties of the

product
in the

grossness and round cavity),

taste,

and those inherent

cause (sound, form,

one, and give the

34.

name

touch and smell) as identically to mark to that oneness. jar

No

jar exists prior to a potter s

moulding a lump of
is
is

clay with the help of his stick and wheel, so that to

this prior

condition of earth as a form of

jar,

only

speak of an in

stance of indiscriminate thinking.

That

jar,

only a subse

quent product when

loped
;

its

thick form
to

and round
so.

cavity are deve

then only

is it fit

be called

* Force has neither thickness nor roundness of cavity like the jar, nor has it the properties, sound, etc., therefore it is distinct

from the product and

its

receptacle earth,

in short,

indescribable.

PANCMADASI.
35-

305
it is

A
as
it

jar

is

not
it

distinct
j

from earth, inasmuch as

identical

never found without

nor

is it

with earth,

inas

much
36.

is

never seen in a lump of clay.

jar
is

Therefore like force,

it

equally
it

indescribable

for which,

is

a product of force.

If

be asked since force

product are equally indescribable, what necessity is there for retaining their separate use ? The reply is, force
its

and

is

used

to express

invisibility

while visible condition

is

ex

pressed by the word

37.

jar.

To remove

misapprehension about the

visible
it is

invisibility
:

of

Mayaic force being subsequently

In a magical performance,
invisible
till

said

the

force of illusion remains

the usual spells, mantras,

it

and re-agents are used

>

subsequent to which,
trees,
etc,
"

succeeds in creating charmed

fruits,

38.

For

their

being material,
liable
to

all

changed or
;

trans
site

formed products are

"

destruction
is

but their

or

receptacle (as earth the receptacle of jar)

39.

real."

(Sruti.}

Change

is

mere name, having no

there
is

reality,

inas
;

much
its

as excepting

its
is

name

nothing

real in

jar

but

receptacle earth
40.

real."

Regarding

visible

(Chhandagya Upanuhad. ) products [jar and the rest],

the
first

their

invisible cause, force,

and

their receptacle, earth,

two

(product and force) for their relation to time (existing in one condition of time and not always in the three) are said to be
destructible.

But their receptacle, earth, as the three conditions of time, is real.

41.

it

exists always in

discovered so
are

Visible products [jar, etc.,] are naturally unreal and likewise for their being results of action, ; they destructible. And subsequent to production as they are
-also
is

used by name, that

tibility

another cause of

their destruc-

[for

name and form

after

are subject to destruction.]

destruction,
their

42.

Moreover,
in

their
is

name only

remains

use among, or

pronounced

by,

men.

And
as

for
it

phenomena being

ascertained

by name [inasmuch

is

3G6
the

PANCHAOASI.
of distinguishing as

means

one object from another] they arc

for

of the

same nature

name%

name

is

pronounced by the
visible products
it.

tongue which produces sound, and as

are

distinguished by name, consequently they resemble

43.

liability to destruction,

For the disappearance of their actual condition, and natural resemblance with name

pronounced by the organ of speech, like the elements earth, form of visible products is not even partially real. [la etc.,
short,

no

part of a jar
is

which

is

a round

cavity,

real.

Because the actual condition

it;
it

a product of earth, thick with of earth

is

has undergone modification to produce

destructible;
is

and a product
sive

of

sound only.
to

"

Like the

earth"

an exclu

example

in
is

regard
:

the three causes of unreality.

is
fit

Now
what
the

the inference

the product of earth, jar,

(i)

to

be con
;

sidered
is

unreal
is

for

its

being a transformed result

not unreal

also

not transformed, as for instance,

(2) Similarly for
its

material cause earth of jar.

destructibility,

ajar is unreal; what is not unreal is indestructible. (3) Likewise for its being a creation of the organ of speech it resembles sound only in nature, and is unreal what
;

is

not unreal

never

resembles

articulate

sound

only,

as Self.

But during the period of action [when a jar is being formed], and both prior to its origin and subsequently, [when
44.
it

has not

been destroyed
its

yet]

earth, for

its

uniform ap
is

pearance, preserving
real.

real
is,

nature,

and
is

indestructibility,
fit

Here

the inference

that earth

to

be regarded

real, for its

of time like Self,

45.

uniform appearance in all the three conditions and preserving its real nature.
for the contention of the

Now
If

Vedantins antagonist.

He
4

asks.

visible,
it

what you have expressed by the three words are unreal, how is jar, and transformed product)
of

that

knowledge

earth

does not cause

their destruction

[Like the destruction of the unreal snake from the knowledge

of
its site,

rope.]

PANCUADASI.
46.
It

30?

has already been

destroyed

by

the

same cause
If
it

\vhich has

removed from you the idea

in the illusory
is

of reality of jar.
of
silver

be
the

contended,

attribution

in

nacre,

actual nature of nacre

of

its

reality is

only not perceived, but no destruction ever seen to follow ; then as that is an unassocia
is

ted illusion, while this

tion
of

associated,

therefore,

here destruc

the

perception of reality from

of site should be regarded as destruction

tion, of actual substance.*

knowledge and not impercep-

correct

*. There are

two

sorts of illusions, unassociated

and associated

those produced from ignorance only are called the illusion of snake in rope and silver in nacre. these illusions, the instrumental causes are:
similarity,
(2)

unassociated, as

Now
(i)

in regard to Impression of

Defective sight,

(3)

Defect

in

the witness,

(4)

Defect

in the subject of

demonstration, and

(5)
is

Partial (ordinary)

knowledge

of the

site

on which

illusion

projected

or

super

imposed [portion represented by

this ];

and as they help the

are "associated." ignorance concerning the rope consequently they But for a difference in the modification of the period of action, and its prior interval, instrumental causes are divisible into two varie
ties, viz.,

from whose contiguity an action

results
;

is

produced, and without

the

which no action
period of action.

it is

called the instrument modifying

of

For example, a pot wall where the sun s rays have been
different

water placed close to a reflected, and the instrument

:

from

it,

is

the modification prior to the period of action

as for instance, the wheel

"associate"

and turning rod

of

jar.

The word

has for

its

modification of the time of action.

in the

snake

illusion,

meaning the instrument in the form of Such an instrument is wanting for which it is "unassociated"; and illusion
distinct
:

produced from associate (the aforesaid

instrument) to

as the reflection of gether with .ignorance is called associated face in mirror, and the reflected shadow of a person standing on the river bank, of trees growing there, or of the blue convex ether,

mirage,

etc.

All of

them are caused by the several associates

Regarding
reflec

together with ignorance of the site of illusion.

tion, light

and mirror or the contiguity

of

water are the associates;

40

30S
47.

PANCHADAS?,
The
is

inverted

reflection of a person s face in water appearing never really taken for the person and no one
;

with or without discrimination

real like
it

ever believes that face

to

be

the

person standing on the river bank whose

reflec

tion

is.

48.

In the same way,

to

notwithstanding the

risibility

of

the certain
Self

phenomena, means

know
real

their

unreality and believe them

so, is

of discovering the
;

secondless blissfulness of
to the doctrine
If
it

who alone

is

and according

of

non-

duality, such

knowledge procures emancipation.

be said,

sunlight

and

relation of darkness are similar associates in the case

;

of ether reflected in water

in

the matter of

its

panlike shape,
;

in mirage, contiguity of the earth which is round, is the associate the associates are the sand, and sun s rays glistening on it creating

the illusion of water.

considered.
site of illusion

In this manner,

associates are

to
of

be
the

In

the

i"unassociated"

variety,

knowledge

removes the two forces

of ignorance,

envelopment

and

so that absence of the projection, together with its products, is imaginary [snake] and the abiding continuance of its site (rope)
illusion.

the indication of destruction or removal of the snake with

its

In

"associated illusions," ignorance envelopment are both influence of the obsta the destroyed and obstructed but through cle of ignorance in the shape of associate, there does not follow
;

destruction of the action of

its

creating or projecting force together

;

with

its

cause, the

same
is

force

but

is

or obstructed,

and

actually perceived for

last
:

only removed, prevented some time so that the

;

abiding

site

continues to the

or

the

disappearance
of

of

the

prevention or obstacle; on the other hand, the certain knowledge of unreality or

actuality of the illusory substance
is

no indication

the absence

in all

the three conditions of time,

is

the

indication

of

removal.

Thus then, in regard to earth and gold, the respective mistakes of jar and earring and in the case of [egoism too, the illu
sions are associated.
reality in the

Therefore the ascertainment of their un

aforesaid,
is

manner

the

removal and not the absence

of actual

recognised indication of substance and necessarily

;

the reality of the site of illusion should certainly

then come to be

recognised as the remnant of the

site.

PANCHADAS!.
knowledge of
jar as a modification of
it

309
earth
is

enough

to

re

move
there

its

reality, but

has not been established as such modifi

then the reply
is,

cation or altered condition of earth;

is

since
it

no

alteration of the

appearance of earth

in jar,

is

therefore an altered condition (vivartta) of earth.

49.

[To be more
the original
it

explicit

When
curd
is

form of the material cause

called Parinama.

is

altered,

as
is

of milk,

is

In Vivartta there
;

no

alteration of
jar

form

in the material

cause

as for instance, in

an earthen
earth

and gold

earring, their respective material cause,

their appearance, and the jar and are ring only altered conditions or modifications.*

and gold

retains

If it be said, after a jar is broken, its 50. fragments, do not resemble earth in appearance, hence it is proper to speak of it as a modification or altered form of earth ; the reply is,

after the

earth and
visible.

broken parts are reduced into powder, they resemble not any separate substance and this is plainly
:

As

for gold,

it

is

quite apparent in the earring

to

re

quire any discussion.

51.

ed

say that the admission of earring and jar as alter conditions without change of substance (gold and earth

To

ditions without

has been said about jar and earring being altered con change of the original substance of earth and gold respectively, is from the ordinary standpoint of common sense for
;

What

subjected to a rigid analysis, it will be evident, daniin does not recognise anything else but
if

that as the

Ve-

intelligence to

be the

site (adhisthan),

the site of jar

and earring
site of

consequently earth and gold cannot possibly be for both are unreal and one unreality
;

cannot be the
the snake

another.

On
,

the other hand,

as in snake

illusion, intelligence
is

associated with the rope is the site on which projected or created so is intelligence associated with

their respective

maie^als earth and gold, the

so that

site of their

jar

and earring;

the assertion

that they

(jar, etc.,)

products are

modifications or altered conditions without change of the original substance or material cause (Vivartta) is beyond dispute.

310
respectively)
will

PANCHDAASl.
reduce thickened milk into a similar modifi
absurd.

cation of

milk

is

Because here the original appear

ance of milk has

sibility of

been changed, and there is the further pos changing it into curd, and neither curd nor thickened

milk can be made to assume the original appearance of milk ; hence they are altered forms of milk (Parinama). But even
after earth

and gold have been transformed

of the original
in their

into jar

and earring,

there

is

no disappearance

appe arance of earth

and gold,
52.

respective

products; for which, they are

called Vivartta.
If
it

be asked,

like the

two modifications with and

without change of original substance or form, why not recog nise the theory of Aramlha in connection with earth and gold?

Because
is

in that case, earth

and gold

will

be duplicated.

That

to

say,

Arambha

according to the supporters of the doctrine of of jar (its (Naiyayikas) the material cause (earth)

of action and product or action) will assume the shape both thus after that so being doubled cause and thus be duplicated likewise be will in the shape of action and cause, the properties doubled. And since form, touch, taste, smell, and sound are
;

by them admitted

to
it

be distinct both

in the

cause and

its

pro

duct, consequently

amounts

to a duplication of properties.*

* For a of cause and the practical difference between the genus so that for the genus of effect, a distinction is perceived in them, same cause being modified into cause and effect, the cause wHl be and when the cause form and the duplicated in respect to effect, as well as the properties of the effect form, touch, smell, rest but in should also be doubled (differentiated) taste and sound
;

the properties of yarn and these of practice no one says "these are Then distinction observable. such nor is its cloth the product effect their iden and cause of destruction in as the practical again, is not established, so to create a distinction in the cause yarn,
;

tity

etc.,

tinction

from want of perception of cloth, Joes not establish any dis between cause and effect on the other hand, their imagi
;

nary distinction and natural identity are owing

to

an indescribable

PANCUADASI.

311

gya Upanishad
inferentially

ARAJNI speaks of the unreality of phenomena by allu of clay, gold and iron (Chhandoding to the three illustrations Chat. VI.) ; and as their unreality has been
53.

established,
is

so

Is

the unreality

of the objective

world which

virtually a product of the

elements,
it

and

their

over and over thought quintuplication,

as a standing impression in the mind.
54.
If
it

of, that

may

continue

be asked what necessity

?

is

there to

enquire after

and ascertain the unreality of effects of effects produced from knowledge

To

establish

knowledge
purpose

df cause.

To
:

this

from "As the sage UDALAKA addresses his pupil Shvetaketu earthen all of a of objects are the knowledge clay lump the cause of of But how can knowledge known." Reality

phenomena
55.

produce knowledge of their unreality ? both are present in phenomena Reality and unreality
;

or effects
of the

therefore

knowledge
reality
is

of

cause produces knowledge

Ordinarily
the material

complement
a jar
called
is

of

included in them.

speaking,
cause,
unreal,

which

a modification of clay

action,

or
this

and

earth, real;

and

changed portion is from know knowledge

effect;
its

results

ledge of cause [clay].

56.
it

The complement
of

of

unreality

imbedded
;

in effects, as

serves

no purpose, needs not be known

reality
is

but knowledge of

the

complement

alone useful for the purpose of

emancipation.
57.
effect
is

For knowledge
not
at
all

cause to produce knowledge of has already been surprising ; hence what

of
S

said in reference to

UDALAKA

address to the pupil

clay
all

SHVETA

KETU.

"As

from a lump

of

earthen objects are

known* cannot excite any wonder.

58.

And

thfe

Vedantin replies
it

So says his opponent. So far as persons of dis

crimination are concerned,

:

is

true indeed.

The complement

doctrine of Arambha or production Identity of relation hence the its un of a substance different in form from its material cause,
tenable,

312
of
reality

PANCHADASI.
inherent
it

in

phenomena resembles
in

those

who know
of
?

are not at all surprised.

the cause, and But how can the

wonder

ignorant persons, wanting

discrimination

be

prevented
59.
its

The

followers of

Naya who regard

intimate relation,
;

want, and the instrumental cause as the three causes

the

advocates of Sankkya
tion as the cause
;

who

look upon change of prior condi

an ordinary

men unacquainted
all

with the two

to

aforesaid schools of philosophy astonished from listening

of

them

are sure

be

"knowledge of

one cause produces

knowledge
60.

of

many

effects."

In order to induce a pupil to ascertain tne identity

of the individual

and universal

spirit

which

is

the

subject

of

has been said in the Chhandogya Upanishad (Chapt. VI.)," From knowledge of one cause all objects are
non-duality,
it

known,"

and not for a desire of speaking about phenomena. [The above Sruti text is now being explained] As from knowledge of one lump of clay all earthen objects
61.
:

are

universe

known, so from knowledge of one BRAHMA, the whole is known to be Its effect, action or product [as un
snake in rope].
is

real as the

62.

BRAHMA
is

being,

intelligence,

and
This

bliss; but

the
of

universe

nominal

and

non-eternal.

indication

PARABRAHMA occurs in ARUNI speaks 63.

the Uttar Tapniya Upanishad.

of

Rig KUiua

Vedic

BRAHMA as being or existence, the Brahman demonstrates intelligence, and SANAT[ARUNI

in his discourse thus
"

blissfulness only.

address

es ths pupil

SHVETAKETU endearingly
being
is
."
"

Prior to the evolution

of the univerge there existed

(Chhandogya Upanishad
all."

Chapt. VI.)
Upanishad.)
to the

Intelligence

the substrate of
to

(Ailerya
the

SANATKUMAR
too.

in reply

NARAD used

word
texts

Bhuma meaning
same purpose
that

fullness

and

bliss].

There are other

64.
to

shew

Regarding the universe, passages occur in the Sruti it is mere name and form and therefore unreal
:

PANCHADASI,
"

313

The Supreme
names."

Self

thought of their several forms and gave

evolution, the universe was
it

them

65.

And

"Prior

to

its

in
in

an

unmanifested condition, subsequently

ways,
viz.,

was manifested

two

Here
66.

by name and form." (Brihadaranyak Upanishada.) unmanifested refers to the indescribable Mayaic force

inherent in BRAHMA.

That

Maya

present in

BRAHMA

(Itself

unchangeable)

was modified or transformed

rest,

into the elements ether

and the

and the objective universe.

Maya

is

nothing else but

(Prakrili) matter, the universal material

as
t.

cause; and

BRAHMA

the receptacle of that

e., its

(Maya)

illusion is the

Supreme Lord

controller.

67.

The

first
is

dition of matter

ether;

product of this modification or altered con dear it is existent, manifested and

properties derived from the cause,*

is

BRAHMA

and naturally

it

void.

Now

of these

two
but

sets
its

of properties

those derived
is

from BRAHMA are

real,

individual property

unreal.

Why?
68.

Because as

it

did not exist prior to the origin of ether,

and

will subsequently be destroyed along with it, consequently though manifested so long as ether lasts, it is unreal. How ? What did not exist originally and will cease to be in the end,

must be taken
existent.

for

the time being

it

exists, as similarly

non

69.

The
just

testimony of the

Gita goes also to extablish

what has

been

said.

"

fested, manifested in the interval

ARJUN, what are originally unmani between birth and death, and
its is

The

properties of cause are transmitted to

is

products
its

for

instance sound

said to belong to

ether which

individual
its

property

water has sound derived from ether, while

own

properties are sweet taste, cold feel, etc.; similarly in regard to the three other elements. Therefore the text seeks to create a
distinction

between the two

sets

of

properties,

to

shew the com

plement

of reality as also its reverse,

present

in

phenomena.

314
unmanifestcd
etc."

PANCHADASI,
in the end, of

such nature are the elements ether,

So spoke KRISHNA to ARJUNA, As in all earthen objects (jar, etc.), earth pervades 70. them both in and out, and in all conditions of time so exist
;

be asked how can being and the rest be inferred apart from ether ? The reply is, in the same way as you infer your own self, to be existence, intelli gence and bliss.
ence,
etc.,

pervade ether.

If

it

71.

When
If

ether

is

forgot, say

stead
ally
it

you say
but

void,

well that

what do you discover in its is mere sound for liter

;

conveys the sense of a receptacle in which that void

;

was

existent
is
it

now

the void

is

wanting, consequently
is

its

receptacle
72.
If

the

remnant something which

this

manifested.
the

be alleged,

does not
bliss

settle

question

ef

existence,
ether.

intelligence and

being

inferred

apart from

It is

therefore said.
in
it,

As

the receptacle manifesting the

absence of ether
subject of

it

is
it

being or
is

existence

and
;

as the

indifference

bliss
is

or

felicity

for

what

is

devoid of friendliness or hostility

73.
lect,

recognised as

felicity.

Subjects that are friendly cause gladness of the

reverse grief;

intel

and absence of both produces bFissfulness experienced by one s own self. If it be asfced? not ? is Because so far as Why grief concerned, it is grief
as their

never present

in self.*

"ihis

* Without definite knowledge of happiness in some shape as its existence is never manifested. Therefore as is happiness,"
self

no happiness can be seen without

who

is

knowledge, conse

quently the popular conception of happiness is also of self. What is discovered in connection with a subject is an action of the modi fication of the mental function grief nev.er belongs to the nature of
;

self,

inasmuch as there are no

in the

visible proofs seen to that effect

"

for

instance no one ever experiences

am

unhappy".

On
to

the other
intelli

hand, passages occur

Sruti where

self is

said

be

gence and
this

bliss.

Moreover every one desires

is

to

popular expression

based on ignorance,

be happy. Now Fur self is happi-

PANCHADASI.
74.

3IS
is

Though
its
its

that happiness of self

fixed
is

as the mind,

instrument of cognition

fickle

and eternal yet and always

it

changing
is

site

from one object

to another, consequently

but proper to consider both happiness

and

grief

are

mental

.productions.
75.
d.
Its

In the same way,

is

the blissfulness of ether establish.

existence and intelligence require

no mention

as they

are

equally

admitted

[by

the

Vedantin and his opponent].

all

From

air to the physical

body,
trace

material objects

should be
reality

similarly

considered to
it

connect
76.

with

being/

complement of intelligence/ and bliss/

the

and

Motion and touch are the two forms of air; combus tion and light of fire; solution, of water; and hardness, of
earth.

This

is

certain,

Drugs, food grains, and bodies too, have uncommon which should be duly forms [in their individual virtues]
77.
;

considered.
78.

Name and

form are as various as they are

distinct,

but being,
all,

intelligence,
is

and

bliss are equally seated in

them

so that here there

79.

no contention.*
for they are derivated

Both name and form are unreal,

ness,
is in

happiness can only be when the individual who are ignorant of the Sruti and have received no instruction on self-knowledge clamour for happiness

and a desire
of
it
;

for

want

those

of intelligence they experience felicity by receiving the reflection from self, which acting on the mental function creates a relation between happiness and self thus making him the subject of affec
tion

and

feeling

contentment

but this

is

not found to

follow in

respect to grief as naturally belonging * bubble is neither distinct from,

to self.

nor one with the sea;

,

nor

is it

either

so are foam, wave, etc., for which they are said to

4 ;

be indescribable

and as they are born

sea.
to

to die,

comparison
cribable

to the

Similarly as
birth

name

they are unreal in .and form are indes

they are unreal

and subject respecting Brahma.

41

and

destruction,

3*6
products
the
;

PANCHAUAS1,
and
liable to destruction.

Therefore regard them

of

ku in

same
80.

light as waves, froth

and bubbles are

the sea*

short, unreal.

With the

visible

lasting intelligence

and

bliss,

knowledge of PARABRAHMA as ever name and form appear unreal

and are shortly afterwards abandoned by those desirous of

release.

Si. As duality (name and form) come to be disregarded, so does BRAHMA become visible and as BRAHMA ; comes to be
visibly

known, so

82.

From
of

is duality (the objective universe) abandoned. the help of both the above practices (disregard

of

duality

knowledge
whatever
83.

and cognition of BRAHMA), a theosophist for his BRAHMA is freed, though he may be alive ; and
his body.

may be

BRAHMA
intent

talking and discussing on so as to help each other to cognise It in short, to be

this

Wise men regard thinking,

one subject

on

as tirahmabhyas.
reality of this vast material
is

84.

Impression of the

expanse

eternally abiding in the

interrupted practice of
affection.

removed from long and un the aforesaid Brahmaic knowledge with

mind

85.

creates

Like the force of clay, the Brahmaic force Maya many different effects, which are unreal. And sleep
illustrations.

and dreams are

86.

Just as the force

difficult

of

sleep

creates

things

which are

impossible or

of

being done;
create,

so does the force of

Maya
87.

centred in

BRAHMA

preserve,

and destroy the

universe
Just as in dream, a person sees himself walking in the

* Bubbles foam, waves,

nor
its

etc,,

are neither distinct form the sea,

;

reverse,

nor both

hence indescribable

and as they are

regard to the

subject to birth

and

destruction, they are unreal in

sea

similarly for

name and form being

indescribable,

and subject

to birth

and

destruction, they are unreal in respect to

BRAHMA.

PANCHADASr.
sky (ether), his

317
that

own head beheaded, (and

dream

lasting
;

for a couple of hours appears to have a duration of years)

and

sees his dead relations, son, etc.

88.
sibility

There
of

is

no

rule

to

settle

the

consistency

or pos

the

things then occuring, but they are seen just as

they happen.
89.

sessed with
the force of
90.

Since therefore the force of sleep is seen to be pos such marvellous power, where is the wonder for

Maya

to

have indescribable power

?
it

Just as in a person lying

of various sorts
;

down

to

sleep,

produces

dreams

so the

Maydie

force seated in

BRAHMA

(devoid of action), creates diverse products through change.

91.

Ether,

air,

fire,

water,

earth,

Urahmds

egg,

the

fourteen

abodes, together with animate and inanimate objects

etc.,} are all

(such as stone

tion of intelligence in the internal

its

changed products of Maya. Reflec organ inside the body, and

difference of
sentient or animate,

absence,, constitute the

its

and

reverse

insentient or inanimate.

92.
7

The
and

ordinary indication of BRAHMA,

bliss
:

gence and inanimate

distinction.

is

equally

present

in

being intelli both the animate

their

name and form

create

individual

93.

As
it

in a
is

cloth,

the appearance of trees, beasts, etc.,

worked up is unreal, so name and from are unreal respecting BRAHMA. And if they are abandoned (for
with which
their unreality), the (remaining)

complement

of Reality

is

per

ceived to be BRAHMA.
94.

Just as
reflected

image

person standing on the riverbank sees his in the water which he never confounds for
fixes

himself,

on the other hand

;

his

identity with

the body
form,

standing on the bank

so in the matter of

name and

though visible, the perception of their reality having ceased or been abandoned, self appears as BRAHMA.
95.

As thousands and thousands

of

imaginary substances

PANCHADAS?.
(mental creations) though present are discarded
so are name and form equally
96.
for
fit

alike

by

all,

to

be abandoned.

As

these imaginary products created by the

mind

last

a short time to be replaced by others; but those which dis

appear, never re-appear ; similarly respecting the cognition of self as BRAHMA and the unreality of phenomena, when they

have been once ascertained to be

of
self

so,

the

perception

of

that

and BRAHMA receives neither any check nor Identity and the duality (phenomena) cease meets with obstruction
;

to re-appear 97.
to

Just
;

as

manhood

never returns to youth, nor old age

not
re-appear, nor

manhood and as a dead father does yesterday come back again. What is the difference between 98.
phenomena
?

ordinary practice in
every

reference to

liable

to destruction

moment,

and mental creation

visible, con-fide

None

whatever.

Therefore though

99.

If

it

be asked, what
?

not in the reality of the objective universe. is the benefit of not conforming.

to ordinary practice

The

reply

is,

discarding the

reality

of

phenomena makes the intellect assume the modification of BRAHMA it receives no more obstruction and thus gets firmly
;

seated there.
etc.,] in

And

the ordinary practice [of begging, eating,

to

which theosophists are found

create diversion

be engaged resemble
the garb of a

those performers of popular sports

tiger, etc., to
in,

who assume
for

and not

devouring, the

audience.
100. Just as in a current, motion of the water

shakes not
so does

the stones and pebbles

imbedded

in the river-bed;

the ordinary practice

of

theosophists

shake

not

their

non-

duality, or the belief of unreality of duality

(phenomena).
are
reflected
;

101.

As

in a bright

mirror,

many
it

objects

together with the ether which forms as

in

were their
bliss, is

womb

so

BRAHMA which
102.

is

eternal, intelligence

and

discovered

the infinite ether containing the universe.

As without looking

in

the

mirror,

things

reflected

PANCHADASI.
there
are

not

seen,

so without the ascertainment of the ever

bliss of

lasting intelligence

and
?

BRAHMA how

are

name and
of

form

to

be perceived

103.
lasting

After the discovery of

intelligence
It,

BRAHMA

in the

form

ever

and

to bliss, the intellect is firmly

be con

centrated on
visible) are

leaving

aside

mere name and

phenomena, which (though form, and unreal.

104.

If that is

lished as being,

done, devoid of materiality BRAHMA is estab and here all enquirersintelligence and bliss;

rest their belief ever afterwards.

105.

mena,

This third chapter deals on the unreality of pheno and the secondless blissfulness which proceeds from,

such thinking-.

SECTION
(d)

XIV.

On

the Felicity produced

from
of
of

Self-kncrwledeg.
Self

MENTAL
reality,

restraint,

and discrimination
visible

as

the

yonP

producing

fulness (in
treatise.*
2.

knowledge a theosophist), will form the subject

happiness

BRAHMA and
of the

Its bl-iss-

present

Like material
is

felicity,

proceeding

from

Self-knowledge

also a modification of the intellect.

its

From

natural distinction in
3.

varieties,

it

is

said to be of four sons.

They

are

(a)
(d)
(c)

Absence

of pain or misery.

Satiety, or acquisition of all desired

enjoyments.

produced from the realization or successful accomplishment of what was proper to be done and (d). Acquisition of what was fit to have.
Satisfaction
;

4.

Misery
or

is

of

two

sorts,

according as

it

relates

to

present

future
life
is

existence.

Removal

of misery

relating to

the present

now being

set forth

after the text of the

Brihadaranyakopamshad.
It may properly be contended, that as in a previous portion, happiness has been defined to be of three different sorts, the intro duction of a fourth variety is quite uncalled for, the more so, as it
is

said to be a modification of the intellect, like material felicity.

its

Naturally then,
material
felicity.

Now

place would be subordinate to, or included in such a contention does not stand the test of
For, material
felicity
Brahma"

a searching enquiry.
in
all

has been experienced

to

prior re-incarnations ifrom

the lowest insect

similarly the felicity of

what

is

profound slumber (Brahmaic bliss) and derived ftom impressions have been experienced but it is
;

reserved for a theosophist to experience the blissfulness proceeding from knowledge; and as he is beyond the pale of re-birth, he can

have no prior impression of

form
of

it.

happiness without envelopment, of the intellect as its indication.

Thus then it is quite a separate full, and with modification

PANCHADAM.
5
41

321

This

When a (self) am

I,"

person knows the Alma to be self and says what desire of enjoyment can linger in the
ungratified."

body

cause him pain at its remaining whatever. [For that knowledge removes
to

None

all

desire

of enjoy

ment, both present.and future]. 6. The Ainta has been spoken of

Individual and
physical,
Selves.

in

two ways,

viz.,

the the

subtle
is

Intelligence present Supreme and cause-bodies and mistaken with them

the enjoyer,

in

as identical,

regarded as the agent,

Self

and called
and

Jiva or individual.
7.
bliss.

The
As

Supreme
the
site

is

everlasting

intelligence

or substrate of

phenomena

with

name and
Discrimi
aforesaid

form,

He

is

mistaken as identically one with them.

nation establishes his distinction both from the three

bodies and material objects. 8. Desire of enjoyment

enjoyer,

for

the

gratification
affect

of the

produces
self.

disease

which can only

the three

bodies, but not

9.

owing temperaments have their seat in the Passions and desires are the diseases of the physical body. subtle body and the seeds (impressions) of disease of both the physical and subtle bodies are seated in the cause body.
to

Different diseases affecting different individuals

in

a difference

their

10.

Consideration

of the

Supreme
"

Self

in

the

manner
For
;

p ointed out in connection with the

(

Felicity

of

non-duality"

Vide Section

XIII.),

leaves

no

desire

of enjoyment.

a theosophist no more confounds phenomena with reality seq uently what more desire can he have ?
11.

con-

While on the subject of the

felicity

of Self

(Section

XII.) the nature of the individual Self

has been ascertained,

bodies are

and since there

is

no enjoyer so
will disease

far as the three

?

concerned how then

12.

be produced
is

To

think of

merit and demerit

the source of pain

said,

relating to future existence.

But as has already been

wise."

(Section XI. v.5-9.)

"

no thoughts harass the

322

PANCHAIJAS1.

13. Just as water touches not the leaves of the lotus, so aiter gnosis has arisen future works cannot touch a theosophist
:

[they

affect

him

not,

producing neither

merit

nor

de-merit].
14.

Like reeds with cotton

at

tufts

burnt

once by the contact

of fire, his

(Saccharum sponianeurri) accumulated works

are burnt by knowledge.

15.

As

in the Gita

"

ARJUN, as a blazing

fire

consumes

the

fuel

and reduces
all

it

into ashes, so does the lire of

ashes."

know,

ledge reduce
16.

works*

into

of

He who does not i am a doer of action

"

believe in
virtue,"

his own instrumentality who has neither inclination

lor enjoying the fruits of actions,

.about

them,

is

good and bad, nor doubts no destroyer, though he slays all living
of

creatures in the universe; nor has he to suffer ihe torments

.hell

or objective existence hereafter.

17.
"Neither

HOT parricide, neither theft nor sinful can destroy procuring abortion and something equally
matricide,
.his

emancipation,

and injure the splendour and beauty

likewise speaks

of his

iace."

(Chhandogya Upanishad.}

8.

The Sruii
All

of the acquisition of all

"

works"

have been taken

for

certain

professors, the accumulated, fructescent

to

but there are others

who

accumulated works by hold them to include

and current works.

Now,

the fruc-

tescent are said

results, so that the

be exhausted by actual consummation of their

of their

view

being destroyed by knowledge

will

create an antagonism with the generally received doctrine. Every where it is maintained that a difference is found even amongst
theos6phists,
in their
;

present condition

the high and low

others witn difficulty living by

all

some receiving homage of means of begging.

suffering
is

Some
result

are provided with

comforts,

others

the

usual
to the

miseries of
of

a mendicant
in

s life

and
life

this distinction

due

works done
fruit.

a prior

menced

to bear

Even Isiuara

is

and which have already com unable to counteract them

of their results.

they can only be exhausted by actual enjoyment

PANCHADASI.
desired enjoyments by a theosophist, as
it

323
does of his freedom
all

from pain: from death/

"

The

theosophist

attaining

desires

is

freed

19.

Whether
or
riding

eating,

or

playing

with

chariot

on horse-hack,

etc.,

women driving along with his com

;

panions, -be they wise or ignorant, he remembers not his body,

but
says
that
his

fructescent

works having-: not

desires at once

yet

been

exhausted keeps his body

20.
"

alive."

(Chhandogya Upanishad )
"

The

theosophist attains

all

so says

the

Taiterya Upanishad. Unlike the ignorant, he is no more re-born to enjoy the fruits of works done but as a result of
;

knowledge,
fructescent
life
;

his
to

accumulated works are destroyed, leaving the be exhausted by consummation in the present
has

but his current (future) works can touch him not [as

already been said.]

21.
"With

youth,

beauty,

learning,

health,

firmness

of:

heart

combined an army protecting the whole earth. 22. Whatever happiness is experienced by such a
"

mighty king endowed with

satiated with
23. for

all

convinceivable enjoyments and

{.he

them
in

is

attained by

theosophist

too."*

Both

that

king and

in the wise,

no desires are
of happiness
in the

left

human enjoyment,
form of
to

so that the attainment

in

in
it is

the

due

satiety equal king want of desire; while in the wise, discrimination is the

is

them.

But

source

of that

absence of desire; so
is

that, cessation of desire

procuring satiety
24.

equal in both.
as well as

Wise men

men

learned

in the

Shastras^

regard temporal enjoyments to be faulty.

In the

Maitrayniya
of

Shakha, Raja Brihadiath

points out

speaks

disparagingly

them and

how

defective are they.

The word
its

too

has a wider range,

it

includes

all

manner
is

of

happiness and

different grades,

beginning with what

all this is

enjoyed

by Gandharvas
iheosophist.

to that of

Brahma

equally

felt

by the

42

324
25.

PANCHADASI.
Defects
pertaining
to

the

physical body, mind, and

vanous
Just

as
a

by

all spoken of by him. no one shows any desire to eat rice-pudding vomited dog, so do men of discrimination show no desire for

sorts of material

enjoyments are

temporal enjoyment.
26.

both
latter

the
is

Though, so far as absence king and theosophist are

superior.
in the

of desire

is

concerned,

and hardship

anxiety, lest his

For the king had pain beginning, and is further subject to much authority be destroyed at some future
period.
suffers.

said to be equal, yet the to encounter much

These are the two defects under which he

is

27. They cannot apply to a theosophist for which he Then again, the king is particularly superior to the king.

fond of dancing and music, which the

cares not
28.
;

man

of discrimination

another cause of superiority. There are two sorts of Gandharvas

that
is
:

Those incarnated

in

the

present

Kalpa

as

men and

as a

particular result of meritorious

works who have inherited the

condition of a Gandharva are called Men-Gandharvas.

29.

When

for

meritorious

work done
in the

in

one

attains the condition of

is

Gandharva

Kalpa, beginning of the

a prior

present Kalpa, he
30.

called Deva-Gandharva.
the spirits of

Demigods and
live in their

one

departed ancestors

eternally

the condition of a

own abodes. Those who have attained Deva in the beginning of a Kalpa are called
an excellent position as a
in

Ajan-Devatas.
31.
result

Those who have secured

of the

performance

of horse-sacrifice

the

present

Kalpa

are

more honored than Ajan-Devatas, and

are called

Karma-Devatas.

Yama and Agni etc., are the principal Devas Rudra 32. and Brihaspati are two well-known Trajapati is called Virat and Brahma, Threadsoul Hiranyagarbha.
;

33.

From

the sovereign exercising universal sway

is

to

the

Threadsoul Hiranyagarbha, every one

desirous

of

enjoying

PANCUADASI.
more happiness than what he has but the blissfulness which none can adequately express nor mind conceive
;

325
of self
of,
is

superior to them
34.

all.

Regarding that desire for obtaining superior happiheeds not nees which king and the rest have, a theosophist he is from free desire, and and as he is perfectly unconcerned
;

said to experience
35.

it

all.

for being

in his own body, Just as he experiences happiness the witness of the modification of intellect assuming
;

the

shape of happiness

so for a similar witness of the

same

modification
36.
If

of intellect in others too,

it

he enjoys happiness.

are be contended, that as ignorant persons of manner all to enjoy similar witnesses, they also can be said that the knowledge That is impossible. For

happiness. am the witness

in

all

intellects

seated inside
:

all bodies" is

absent

in

them.

As

the

Sruti says

"Who

knows [each
all-self
its

individuated self to
37.

be Brahma] enjoys

all happiness."

The

theosophist thus sings of

his

being the

as in the text of the

enjoyer."*

Sama Veda

"I

am

the food as well as

second varieties Having thus declared the first and of self, the remaining of felicity proceeding from knowledge of two viz., satisfaction from the successful accomplishment
38.

what was proper

be done, and acquisition of the attainable discussed in the Triptidwipa should been as they have already be properly studied. in the Since ample mention has been made of them 39. For it. to referred the reader is vii.
to

Triptidwipa [Sect.

ante],

the

purpose

of clearing the intellect, they are

fit

to

be re-intro

duced here

to ascertain their drift.

* He of heaven quite disinterestedly enjoys the blissfulness witness without expressing any wish or longing for it, but as the is the This purport of the ing intelligence prevading everywhere.
Sruti text.

326

PANCHADASI.

Prior to knowledge, a 40. theosophist had to perform various works either essential to present or future happiness, or the purpose of emancipation.
41.

But subsequ-nt to gnosis, he

befall

has nothing proper

is

to

do, [no harm can

the

him

if

anything

left
left

undone],

for

knowledge
satiety.

of proper

and improper has

full of grief

him, and that

produces
42.

Ignorant persons
as

and

act

they

are

influenced

their everyday practice in

by desire, by it. Let them continue connection with their present rela
but as
"I

are actuated

tionship
I

with

son
left

etc.

have no desire

that

can make

am full of Supreme bliss, me conform to this or that

for

practice.
43.

Let

those

desirous
life,

of

knowledge perform works

"I

the benefit of the future

but since

am

all

the

abodes,"

why am
44-

to

undertake works and how practice them?

professors qualified in

Lt- t

them, explain
but
"I

the sacred

writings, or give instructions to the Vedas,

less,"

am
of
if

action-

therefore not so qualified.

"I

45-

am

the intelligence
etc.,

desirous neither

sleeping,

begging, bathing,
attributed to
46.
in a

nor of doing

them, and
it

they
?

are

me
as

by a spectator what harm can

the

do me

Just

spot mistaken by monkeys for

of

seeds of the Abrus precatorious piled fire cannot burn, so the

attribution

ordinary worldly practices cannot

make me do
I

them.
47.

Let the

ignorant betake

to

hearing,

know

the

reality, self,

what necessity is there for me to hear? Let those infested with doubts have recourse to consideration,
as
?

but
tion

am

free

from them why

am

to practice considera

Let persons holding 48. contrary ideas undertake pro found contemplation or and I deep never repeated thinking. mistake the physical body for self, consequently that is not necessary for me.

RANCH A DA SF.
49.

327
result of

Force of eternal practice as the

prior

im
"I

pressions

make me conform
in spite of the

to the ordinary

usage and say

am

man,"

cessation of antagonistic or conflict

ing ideas.
50.

Exhaustion of the fractescent puts an end

to practice

but

till

actions are so destroyed that practice remains unaffect

ed and thousands and thousands of contemplations are of no

avail.

51.

If

you hold diminution

a

of practice to

be beneficial for

promoting
tion.

desire of release, be you engaged in contempla

practice causing no

As

I find

impediment

to

self-know

ledge why then

52.

Since

am I to contemplate ? I am free from mental distraction,

to
;

there

is

no

necessity for
trating the

me

mind

undertake profound meditation for concen both distraction and cencentration are the

attributes of
53.
distinct
"I

changeable mind.
is
fit

from

am the eternal experience" what experience me ? None whatever. Therefore what was
fit

to

be done has been done, and what was

to have,

have been

gained.
54.

This
I

is

my

certain conviction.
to popular practice, not what is nor what is distinct from both. For

conform neither

enjoined
I

in the Shastras,

am no

agent or instrument, but as

I act.
if

my

fructescent works bid

me
to

do, so do
55.

Or even
done,

after

be

desire

of

the practices

enjoined

was proper popular favor makes me conform to in the Shastras what harm can they
having discharged

what

do me
56.
in

Let the

bathing,
in
:

cleanliness,

body be engaged in worshipping Devas. and begging, and the organ of

Oui or
in

speech

recanting the mystic

the

study

of

the

Vedanta
57-

No

matter,

whether

my

intellect

be employed

in

meditating Vishnu or merging into the

felicity of

Brahma, as

328
"I

FANCHA.DASI.
the

am
58.

witnessing

intelligence"

do nothing nor make

successful

others do.

theosophist
of

satisfied

with

the

accom

what was proper to be done, and again satisfied plishment with the attainment of what was proper to have, constantly
reflects in his

mind

in the

following wise
of

59.

have

visible

cognition
blessed.
to

the

eternal self there

ielicity

fore

am
is

blessed
plainly

and

The supreme
me, thereture
i

of

Biahma
60.

manifested

am

blessed

and blessed.
Miseries of earth
I
life

touch
having

me

not,

therefore
eird.

am
The

blessed.

am

successful in
left

attained
I

darkness of ignorance has

blessec.
61.
I I

me, therefore

my am blessed and

have
I

nothing

proper

left

to

be done, therefore
I

am

blessed.

have attained the attainable, theretore

am

blessed.
62.

Verily I
i

incomparable,
blessed.
63.

am blessed, I am blessed, my satisfaction is am blessed and blessed and twice more

is

My
1

virtue

excellent,

excellent

as
that

it

has

been
again

bearing
excellent
64.

many

frutis,

and

for

acquiring

virtue

am

superior to all.

Brahmananda
is

contains
till
it

five

chapters

of

which the
self-

present

the

fourth

the

felicity

produced from
to jv.practice

knowledge has

arisen,

is

necessary

hearing/

consideration,, and profound consideratiou.

SECTION XV.
Vishayananda or Material Happiness.

THE

present treatise has for

its

subject the
felicity of

ascertainment

of

material happiness as a part of the * It is the means is it like? by which

Brahma.

What
is

Brahmaic

felicity

known.
2.
is
-

On

this
is

point the Sruti says

What

Impartite and essentially one

is

Brahma

that

supreme

blissfulness.

Other creatures experience

a trace

only of this Brahmaic

3.

felicity."

From

a difference

in

its

qualities

(good,

active

and
dif

dark), modification of the mental function assumes three

ferent forms, to wit: tranquil, active

and ignorant.

Of them,

indifference

to,

or utter disregard of enjoyment, tranquility of

mind

or resignation,

and generosity or uprightness

active,

etc.,

come
and

under the tranquil modification. Desire and covetousness are the 4.

fear are the modifications of ignorance.
5.

as

folly

All these modifications receive the reflection of

intelli

gence from Brahma.

besides
that
reflex

Moreover

in

the tranquil modification

intelligence, the blissfulness of

Brahma

is

likewise reflected.
6.

As

in

the Sruti:

"The

Supreme

Self for
"Like

filling

each
etc."

body

with his image

this

came

to be

reflected."

the sun

Now
It is

comparison of Vyas is intended to express the same which cause precludes Jiva from being a part of Brahma, [for
impartite], reduces

him

to the condition of

the

sun

re

flection in water.

means

Just as the reflected face in mirror is a proper and adequate to know the character or features of the face proper situated

on the neck, so the mental perception of reflected felicity of Brahma i. e., Vishayananda is an adequate means for the cognition of the

Brahmaic
bliss,

felicity

manifest

in

the form of being

intelligence

and

330
7.
"That

PANCMDAASl.
one
Universal
like

Self

resides

in

the
of
in

body
in

of

all

animated beings, but

full

the
is

refUction

moon

tank and jar

(Iswara)
ciates.]
8.
It

of

water,

He

manifested

one form

and manifold forms

(Jiva)"

[from a relation of asso

there

mav be objected
tranquil,

that as

Brahma

is

Tripartite,

fore to say that in the modifications of the

good

quality other

wise called
fested
;

both
is

intelligence arid

bliss
in the

are

mani
and
re

while intelligence

only discovered
is

active

d-irk thus

seeking to create a distinction

the

unsound.
of

To
has

move such an apprehension

adduced
water
is
is
:

example

moon

been
dirty
:

Just as the

moon
and
in in

reflected

in

impure and

dimly

seen,

pure

water clearly visible

[intelligence

so

Brahma manifested
In the active

two forms

and

bliss

and

intelligence only] according to different modifications.9.

and ignorant modifications,

for

the

pre

sence of

impurity,
for a

the blissful portion meets with an impedi

purity, the portion of Intelligence only
is

ment; and
reflected.

little

10. Just as heat of fire is imparted even to pure water but not light, so in the modifications active and ignorant, intelli gence alane is disclosed.
11.

Just as in wood, both heat

and

light [of firej are

deve

loped, so in the modification tranquil

bliss

of the

good

quality both

and intelligence are developed.

12.

How
the

is

this

regulated?

Depending on the nature

to
in

of substance the above rule has been ascertained

be equal
it.

both
proof

in
?

simile

and the thing elucidated

to

The
is

According
out.

personal experience, the

regulalor

to

be

made
13.

In the active

and ignorant modifications,

to

no experi

ence of

happiness
its

is

be

found;

in

the tranquil variety,

some

of

modifications are seen to

have

more, and others

less happiness.
14.

In

desire

for

house,

land,

etc., for

that

desire

PANCHADASI,

331

tion of the active variety, there

15.

product of the active quality of the mind being a modifica can be no happiness.

Whether or not temporal enjoyments are productive

is

of happiness, the very doubt

a productive

source

of pain;

and

be unproductive of happiness, its want of success increases the pain; and when that happiness meets with an
if it

impediment
16.
If

it

excites anger.

the

impediment be

of such a nature that

it

is

in

capable of being removed, there follows disappointment or which again, as a product of the dark quality, as dejection
;

also

anger,

etc.,

brings

forth intense

pain,

and

all

hopes of

happiness are dissipated.

17.

Acquisition of a desired

object produces

delight

modification of the tranquil variety

is

and exceeding happiness

of

the result; but

little

in

connection with the topic

acquisition,

there follows
T

happiness only.
to,

19.

Indifference

or

utter

disregard

of material

enjoyment is the cause of exceeding happiness, as has already been mentioned in the last section. Similarly happiness after the des and from generosity, resignation experienced
truction of anger

and covetousness,
Regarding
inwards,
the

is

due

to the

reflection

of

Brahmaic

felicity.

modifications of the
blissfulness
of

mental
is

function directed
clearly reflected.

Brahma

20

21.

Being,
;

nature of

Brahma

mate

objects, clay,
bliss].

gence and

bliss belongs to the intelligence and which being alone is revealed in inani stone, etc., and not the other two, [intelli In the active and ignorant modifications

of

of the mental function

being

intelligence
bliss
all

both
the

and

in the

tranquil

being,

intelligence/

three are

dis
this

closed.

In

this

way

is

mixed Brahma [Brahma] with

of.
is

vast material expanse]

spoken

22.

The unmixed Brahma

and mental

to

Of

knowledge

restraint

be known only by means (yoga)} both of which

43

332

PANCHDAASI.
in

have already been dwelt upon. Yoga has been treated tion XI. and knowledge in the two following Sections.
23.

Sec

Non-being
which
exist

Mnsentiency,

and
horn

pain

are

the

three
to

characteristic forms of

Maya
as

of

them non-being
s
;

relates
;

things

not,

man

ether flowers

and

insentiency to inanimate objects wood, stone, etc.

24.

In the active and ignorant modifications of the mental

there
is

function

pain

or misery.

In this

manner,

is

matter

manifested everywhere.

For an
vast

absence of distinction be

tween Brahma

and

this
"

material expanse in the tranquil

Brahma"

modification the phrase

of to express this 25.

mixed

has been

made

use

mixed condition.
of

This being the nature

Brahma and Maya

desirous

(matter)
of

any qualified person (but with intellect dull)

con

templating Brahma should follow the method here pointed should abandon the non-existing part expressed by the out, word man s horn," and meditate on the remaining Brahma
"

ever always without intermission.

26.

In

stone
;

and wood,
is

etc.,

name and form both

of.

are to

be abandoned

only being

to

be thought

In the active

and ignorant modifications after abandoning pain, being* and intelligence are to be meditated upon. bliss In the same manner being intelligence and 27.
all

three

are

to

be mentally dwelt upon

in the modification

of the tranquil variety.

And

these three

varieties

of

medita

tion are consecutively inferior,

28.

Even meditating on
intellect

middle and superior. mixed Brahma" is the best

"

for persons of dull

their
intellect

[for

they

are

capable of fixing
of contemplation]
;

on the Impersonal
of the

method

and
the

this

proposition

Vcdanta

has been

spoken

of in

present treatise.
29.

When
a

the above meditation of the

mixed or Personal

onn

of

Brahma

has gradually produced indifference to wordly

of the modifications of

enjoyments,

ml hushed the energy

is

the mental function, then

the individual

qualified

to

medi-

PANCHADASI,
tale

333
is

on the impression of happiness which

aforesaid
varieties.

the

best

of the

three

These then are the four

of the
is

sorts

of

meditation.
30.
If
it

be asked whether
"impressional

this

resting

mental

function
plation
?

on

felicity"

It is

not.

For the presence

restraint,

(vasanananda) of both contemplation,

it

contem

and concentration or mental

is

not contemplation.

What

is it

then

Verily

it

is

Self-knowledge (Brahma Vidya).

is

When
31.

contemplation produces mental concentration, then

knowledge confirmed.

When knowledge
and
bliss

of

Brahma

is

confirmed,
in

being/

intelligence

are

manifested

the form of
;

One

because the Impartite, and distinction is then done away with associates which are to create distinction have either been
restricted or

removed.
those difference-creating-associates are the tran

32.
quil,

And
stone,

active

jects

and ignorant modications, as also external ob wood etc. Concentration of the mind and dis

crimination removes them.

the object to be

no distinction of knower, knowledge and known, when Brahma has been discovered as the self-manifested, secondless and unassociated Reality.
33.
is

There

34.

The work Brahmanda

(the
last)

contains

five

chapters, of which

the present

speaks

of temporal happiness.

Make
from

your entrance into the

35.

felicity of

Brahma through
who

this door.

For

this

Brahmaic

felicity, let Siva,

non-distinct

Vishnu, be always propitious to those

with

mind pure
sphere

and

faultless take protection of

him

and save them from the

over recurring phases of birth and death in this nether

of existence.

FINISH,