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Now this Maya-associated Iswara is the creator of all these worlds, 3- Those who study the Rhika Veda, say that the Supreme Self, Iswara, was present in the beginning. He determined to create the world; and no sooner did such determination arige, than the creation of all (/okas) abodes followed. 4. Ether, air, fire, water, earth, medicine, food and body in due order, have sprung from him, with his determination. 5. “That with a view of occupying bodies numerous, did He create subjects and all the worlds.” Taitirya Upanishad, 6. Inthe Chhandodogya Upanishad of the same Veda it io distinctly stated, that prior to the evolution of the world, (Sat) the One Existence alone was present. He declared with a solemn vow, let there be @ variety of worlds, and at his will fire, water, and various creatures sprang into existence. 7- In the Munduka Upanishad of the Utharva Veda it in said that as sparks from fire do proceed, so from the imperish- able Iswara proceeded various creatures sentient, and objects jneentient. 8. In the Vajasaneya Brikadonyka Upanishad it is men. tioned, that in its prior condition the earth was potentially but not perceptibly existent, at present it has asaumed divera 46 PANCHADASI. mame and form both in sentient and insentient visible objects, vis:—Virat, Manu, Man, Cow, Ass, Horse, Sheep, Goat, Birds, Ants, etc., both mele and female. 9. The purport of the foregoing Srusi texts is:—The Supreme Iswara occupies in the shape of individual Intelli- gence all animal bodies, and for his supporting respiration He is designated Fv. 10. The Universal Intelligence, with the collective aggre- gate of active and sensous organs, the five vital airs, mind and fotellect, constituting the Astral body, together with its in- dwelling reflex Intelligence (individual)—all these collect. ively constitute, what is designated Five. tt. $iva permeated with that Universal Intelligence (Brahma) is yet subject to happiness and misery, for Maya the associate of Iswara (Lord) is alike capable of creating the universe as of fascination; its force infetuates Jive and subjects him to weal and woe during life. 12, From such infatuation, forgetting Self, the Five ia hurled beadiong into the concerns of a worldly life, and misery is his portion ; thus the creation of the objective world® by Iswara is briefly declared. 13. In the Sap/anna Brakman mention is made of the creation of various manifest objects by Five, He has pro- duced seven different kinds of food by knowledge and works. 14. Of the above seven varieties of food, one is intended one for ordinary men inhabiting the earth, two for Devas (Superior beings), one for animals, and lastly, three for (A/ma) Self, ‘They are specified a8 follows ;— 15. The Grat class contains grains; the second consists © Hence the manifested world is an indication of duality, the author has introduced jt simply to show further.on, she true aspect af the one Etergal Intelligence; the noumenal and phengmenal vepresent but two aspects of the One Existence. PANCHADASI. a7 of sacrifices done half monthly, and monthly during full moon ; animals have milk ; and Asma has Mind, speech and respira- tion for his portion, £6. Asall of them are included in the world, naturally they come within the category of Iswata’s work, and they are known #0 too, but as by bis knowledge and act iva have admitted them into use as food, they may be looked upon as his production, 17. Now all this world, and the seven varieties of food (above mentioned) indicating it, though identically the same, yet virtually they are known separately as products of Iswara and the admitted food of ¥#xa. Every object bas a similar bearing, it hastwo aspects though natorally it is one, 28a woman begat by her father is for the enjoyment of her husband. 18. Iswara’s force—a function of Maya—gave birth to the world, and bis determination or volition is regarded as the cause of creation. The desire of a ¥:va for the enjoyment of all enjoyable things—a mental function—is regarded ap @ means for their acquirement. 19. Though the creative products of Iswata canuot be re-created by Fzva, yet jewels and other precious stones, etc., (without subjecting them to any change of form) are differently vaed ina variety of ways, according to individual taste and intelilgence or capacity of enjoying. ao. And as such enjoyment is varied, owing to a differ- ence in the taste, inclination and knowledge of an individual, though the object may be same, yet we find that one is very taach delighted with a jewel, another is much vexed in not having it, while a third is perfectly indifferent whether he gets it or not. 21. Thus in its enjoyment, we find $100 creating three different forme in the jewels, (e.¢.,) pleasure, annoyance and indifference, but as created by Iswara it is always one and knows no distinction. 43 PANCHADASI: a3, As the same woman stands differently related to doveral individuals, to one she is wife, to another daughter-in- law, a sister-in-law toa third, mother toa fourth and so on according to the knowledge of her several relations, though as created by Iswara she is one, and bas no such distinc- tions present in her. 33. If you say that in the above instance the difference in the relationship of the female is merely established, and ag that does not create a particular difference in her form and features, it is inapplicable. a4. Wereply, external objects are of two kinds: exter- nally, they are elementary in composition ; and internally, full of mind; so that, if there be no difference in her configura- tion or fiesh; yet the mental function determines her relation~ ship as a wife, daughter-in-law, etc. a5. If you say that in the conditions of error, dream, sovereignty of the mind, and memory there is possibility for the mental function overtaking an external object, but in state of walking no such mental function appears probable. 26, The answer is:—When an external object is con- nected with the internal organ by means of sight, bearing and the rest; it assumes the shape of that external object, hence in the waking state for an external object, to become mental, is admissible. This has been particularly declared by the Washykar, and Vartikkara. _ 37. (Vashykar’s illustration is introduced as @ proof.) “As copper melted in a crucible by heat assumes its shape, so the internal organ assumes the modification of an external object which it seeks to discover by taking possession of, by means of the senses,” a8. “Or like the sun, whose rays of light discover an object by assuming its shape, the internal organ which is a discoverer of all objects, assumes the shape of what it takes possession, and thus helps the individual to know it.” a9. [The corroborating evidence of Vartikkara Is now PANCHADASI. a being cited.} “When an external object comes within the reach of eye-sight, etc., the function of the internal organ originated by the demonstrating intelligence of Boodhi, takes possession of it, and becomes converted into its shape, con- sequently as an object externally is derived from the elements, 60 internally it is fuli of mind.” This can be admitted. go. In this manner, the twain character of & pot and alt similar objects is established. ‘Tiucy are both elementary and mental; in reference to Iswara’s creation a pot is exter- nally earthy, but to the individual (j‘iza) it is created in hia internal organ, therefore mental.* The external earthy pot igs cognised by sight, wiiic the mental pot is discovered by the witnessing Intelligence of the internal organ. 31. By the methods of Anvaya and Vyetricket we know all mentat objects cause worldly enthrallment aud lead the * We find here two different soits of creation. External and internal, or elementary and mental. The objective world is ele+ mentary, derived from the elements ether andthe rest, while as their cognition follows only by the mind assuming their shape, the senses are simply, so to speak, the channel by which the func- tion proceeds from that organ to take possession of them and till they are thus covered, to all intents and purposes they cease to exist. But this is so quick that scarcely have we any notion of the steps involved in the process of a single act of consciousness, Then again some will have it, that it is transient too, for in the ordinary course of our every-day life we are continually forming conceptions of things and objects, which are replaced by others, and they ayain by others. ‘That is to say a prior conception is resplaced 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 th.t are perceived follow ‘as @ current of water in a river, or as waves follow continually without any break of contiquity. t ‘Anvaya’ is relation of cause and effect. ‘Vyetricka’ is is discrimination of separate distinction, 7 ' 50 PANCHADASI. individual to consecutive re-birtha:—The presence of atch mental objects produces pleasure or pain; their absence, neither, 3a. For instance, in the dreaming state, all knowledge of external objects is absent, but the mental function still conti- nues busy in covering mental objects and enthralls the Indivi- dual, while in dreamless slumber, trance, and profound medita- tlon, both external and mental objects are absent and the mental function is at abeyance, hence there is no more attachment, 33. When a father is informed of the demise of an absent son residing in @ distant country, by a liar, he is sure to give vent to his grief in tears and crying. 34.