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A part of Akasam with a part of Wind or Vayuvu yielded Manas. The first and unsubdivided portion of Akasam became AnthdhJcaranam. THE EXEMPLIFICATION OF VAYUVU. (a). On the similar process as above a part of Vayuvu + a part of Earth= Apanavayuvu. (b). Do. + do. Water zxPr&nav&yuvu. (c). Do. + do. Yvv^Ud&navdyuvu. (d). Do. + do. Ak&$&m==Samandvayuvu. The unsubdivided first half of Vayuvu became Vydna- vayuvdu. THE EXEMPLIFICATION OF FlRE. (a). On the above process a part of Fire + a part of Ewth=Ghranendriyam. - The sense of Smell. (b). A part of Fire + a part of v?a,teY=Jiwhendriyam- The sense of Taste. (c). Do. + do. Vtyuvu=Twagendriyam.— The sense of Touch. (d). Do. + do. Ak£s&= Srotrendriyam.-- The sense of Hearing. ( 51 ) The unsubdivided half of Fire became Cliakshurendriyam.— The sense of Sight. THE EXEMPLIFICATION OF WATER. (a). On the same process a part of Water + a part of Earth = Gandha. — Smell. (b). Do. + do. Fire=sRupa. — Form or Shape, (c). Do. + do. Vayuvu = Sparsa. — Touch. (d). Do. + do. Akasa=$a&cZa. — Sound. The unsubdivided half of Water became Rasa. — Taste. THE EXEMPLIFICATION OF EARTH OR MATTER. (a). Again on the same process a part of Earth or Matter + a part of Wa,ter=sPdyvindriyam. — The sense of Excretory Organs. (&). Do. + do. Fire — Padendriyam. — The sense of Feet. (c). Do. + do. V^yuvu — Panindriyam. — The sense of Hands. (d). Do. -h do. Akasa — Vagtndriyam. — The sense of Speech. The unsubdivided half of Earth element became Oopasten driyam. — The sense of Generating pr Generative Organs. ^ The group of Panchikaranam (Panchikaranakadambam) : — I. Anthahkaranam, Sam^navdyuvu, Srotendriyam (The sense of Hearing, or Ear), Sabda (Sound), and Yage'ndriyam (The sense of Speech, or Mouth) — these five form the Group of Akasam or Akasakadambam, II. Manas,' Vyanavayuvu, Twagendriyam (The sense of Touch, or Skin), Sparsa (Touch), and Panindriyam (The sense of Handling, or Hands) — these five form the Group of Vayuvu or Vdyukdambam. III. Buddhi, Udanavayuvu, Chakshuren driyam (The sense of Sight, or Eyes), Rupa (Shape or Form), and Padendriyain (The sense of Feet, or Feet) — these five form the Group of or Tejahkadabmani. ( 52 ) IV. Chittam, Pranavayuvu, Jiwhendriyatn (The sense of Taste, or Tongue), Rasa (Taste), and Payvindriyam (The sense of Excretion, or Excretory Organs) — these five form the Group of Water or Jalakadambam. V. Ahankaram, Apanavayuvu, Ghranendriyam (The sense of Smelling, or The Nose), Gandha (Smell), and Oopastendri- yam (The sense of Generating, or Generative Organs) — these five form the Group of Earth or Matter or Prithvikadambam. 13. Sukshmasariram : — is that which is composed of five vayus (Prana, Apana, Vyana; Udana, and Samana) hesitating Manas, determining Buddhi, and the senses (Touch or Skin, Sight or Eyes, Hearing or Ear, Taste or Tongue, and Smell or Nose ; and speech or Mouth, Hands, Feet, Excretory Organs, and Generative Organs), is born of smell or Sukshma elements undivided into five parts, and is the chief internal seat of the enjoyment of pleasure and pain. In brief, Sukshmasariram is the one internal seat of experiencing that pleasure and pain which is not to be found in Atma. 14. Ifdranadeham is the prop and support of the other two dehams, viz., Sthula and Sukshma. The indescribable, the eternal Maya or Avidya is the means of Upddhi which causes the Sthula and Sulcshma dehams. But we ought' to assure ourselves that that Upadhi is quite different from the three Sariras — Sthula, Sukshma, and Karana ; and thaj; Jwa itself is made knqwn by Ahamsabdam,. 15. As a crystal, covered with divers-coloured clothes, is still pure, so the pure Atma, though enveloped lay five Kosams., viz, Annamaya, frdnannayctt Manomaya, Vignyanamaya, and Anandamaya) along witji Hunger, Thirst, Sorrow, Love Decripitude, and Death, is still untouched by, unconnected with, and different from, any of those outer sheaths. 16. As you separate rice from husk and dust, so, by means of Sravana, Manana and Nidhidhyasana, you should ascertain what is Atma, and know him to be separate from this body composed of five Kosams. ( 53 ) 17. A'kasam, shapelessly existing everywhere, is reflected only in the pure transparent substances. So also At ma, who is shapeless and is everywhere, is reflected in, and seen by, the pure mind alone, which is not stained with Love, Moharn, &c. 18. Atma, who is separate from Sarira, Senses, Manas, and Buddhi, and who is an unconcerned witness of the actions of Anthdhkaranam which is made up of Manas, Buddhi, Chitta and Ahankara, must be known as the sovereign who dis interestedly supervises every deed and action of the Vazirs, &c., in obedience to his order. 19. As tjie Moon, screened by the passing clouds, seems to move, so Atma, covered with the objects of senses, &a, (Indriya- mshayamulu) seems to move, and act, with these senses, &c. But the Mumukshm or the Aspirants of moksliam (or Nirvana) must understand Him otherwise — as unconnected with the action of any such senses, 20. As we attribute blueness, &c., to the sky, so we ignorantly attribute body, senses, qualities and actions, to that Sachchidananda A 'tin a. 21. The attributes of agent and subject are as falsely attributed te Atma, as the motion of water, wherein the moon is reflected, to t}ie moon herself. This is the outcome of the jgnorant mind. 22. Atma is also devoid of Raga (Love), Ichchha (Desire) Sukha (Happiness), and DuJikha (Misery), which qualities are £he issues of Buddhi, for they are present in Jagrat (Wakeful state) and Swapna (dreaming state) alone, and absent in Sushupti (Sleeping state), i. e., in the absence of Buddhi. 23. Then it is doubted what the characteristic feature or Swarwpa of Atma is. As light characterises the sun, coolness water, and heat fire; so Sath, Chith, Ananda, Nitya and Nirmcdatwa typify Atma. 24. Jiva, the reflection of Sachchidatma, with the determin ing quality of Buddhi, and without having any experience of the teaching of Srutis, pretends to recognize things. ( 54 ) 25. At ma has no Vikdram and Buddhi has no Gnyanam at any time. Still Jlva, mistaking itself for manas, &c., regards itself as the doer and observer. As the iron-ball, becoming one with fire, possesses the quali ties of redness and burning ; so At ma (to all appearances), becoming one with Anthahkaranam, seems falsely to think that He Himself is the doer and the seer; but these latter qualities of doing and seeing do not really exist in him. This is how Mumukshus ought to understand Atma. 26. Now, how does A'tma, imposing upon Himself other qualities., experience pleasure and pain ? As the fear is the necessary consequence of mistaking a rope in darkness for serpent ; so the mistaking of A'tma for Jiva is the source of all pleasure and pain, and the fear of several births and re-births. But the clear knowledge of the dis tinctions in the two cases is the end of all fears, all miseries, and all births and re-births. 27. Why will not A'tma be recognized by Buddhi, Chittam,, and Manas, which are so close to Him ? The fact is that, as the light enlightens the globes, &c., and shows them out, while these globes, &c., themselves in return cannot enlighten or show out that light ; so Atma enlightens and enlivens the Manas, Buddhi, Chittam, Ahankaram, and the senses, but cannot, without Himself, be in return enlight ened and enlivened by them. 28. When it is said that A'tma, though not comprehensible by Ahankaram, is still cognization by Gnydnantamm, it is re plied that there is no Gnydnantaram apart from A'tma. For, as one light does not require the help of another light to make itself known, so A'tma, who is but Gny&nam, needs not other Gnyanam to know Himself. 29. Then, if A'tma cannot be known by Buddhi, &c., what are the means of knowing Him ? As the decisive word of a lapidary distinguishes a precious stone from a worthless one, so A'tma is knowable by the help of M^h&vakyams, i. c., Vedas, ( 55 ) which tell us that all the difference between Kinchidgny&twa Jivdtma and Sarvagny&tma Paramdtmd is chimerical, and lies only in disquisition and not in the real import of the eternal bliss of Sushupti. Cf.