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Or as in the absence of certain news about the death of his absent son, a father continues to live happily with gladsome heart, though such son is dead, we therefore find mental function is the chief cause of worldly attachment everywhere in all individuals. 35. [But it may be asked.] What necessity is there for establishing the existence of the objective world when mental function is the cause of an individual's attachment? 36. The necessity lies in this :——Inasmuch as the mental fonction must assume the shape of the object it secks to discover, it is essential that objects must be in a state of existence so as to lend their reflection to the internal organ, If it be affirmed that from previous conceptions gathered in former births, the earth can be realised mentally without the external objective world, so that its existence is nota prime necessity, even admitting such to be the case, you cannot do away with its exposition es altogether useless, ‘because that which is dependent on proofs stands in neces- sity for the proofs of its existence, therefore In the tangible’ proofs of its existence the phenomenal world is not unreal. 37. If such mental world be the cause of the individual’s re-birth, then the practice of abstaining the mind—a certain PANCHADASI. rH form of Foga—will help to stop euch conception of dunlity that is certain enough. Bnt what ia the use of studying know- ledge of Brahma? 38. Because by refraining the mind in the aforesaid manner, conception of duality is destroyed for the time being, suspended, so to speak—but no Fiza can be freed from suce cessive re-incarnations unless he bas attained to the know- ledge of Brahma, as has been over and over repeated in the Vedanta. 39. According to the (‘Avedabadi’) non-dualist, simplo knowledge of the unreality of the external world, without Tefraining the mind from it, is enough to lead to a knowledge of the Brahma, but it by no means follows that a want of the external world will produce a similar knowledge of the second- Tess Brahma; 40. Inasmuch as in (Pralaya) final dissolution of the uni= verze and its contents, duality is wanting to contend against non.duality, the preceptor and Shas/ras are alike destroyed, yet no knowledge of the secondiess Brahms is possible in such @ condition, 41. [Therefore] Iswara’s creation—the external world and the elements which constitute duality—is not antagonistic to, ‘but @ means for attaining a knowledge of non-duality, in other words without a preceptor and instruction on the Shastras, or aknowledge of the unreality and impermanence of the ele- ments and elementary bodies which go to make up the objec- tive world, non-duality can never be realised, consequently you cannot regard it unnecessary, Under such circumstances why do the other controversialists shew their spite against it? 42. [Now }fpa's creation of duality is declared} The mental creation of duality proceeding from the individual is of two kinds: () Duality in conformity with the Shasiras, and (6) Duality independent of them, Of them, the last is to be relinquished; and so long as non-duality is not fully realised the fizat is to be practised. 5f PANCHADASI. +43. (@).—This is to consider upon the non-difference of Self from the Supreme Self by analysis, and argument,—cited in the Vedanta as desires pertaining to the sacred scriptures, It ia to be continued so long as knowledge of truth is not acquired, when this first form of Duality is to be abandoned, 44. On this subject the Srufi testimony is, “When by continual study of the Vedas and the Vedanta, unreality of dualism has been firmly established, and knowledge of the secondless Reality Parabrahma, is obtained, the sacred writ- ings are to be abandoned, (for they have served their purpose and there is no more any necessity for them) just as a torch Js extinguished by one travelling ina dark night when he arrives home or when he has no further need of it. 45. When an intelligent person by studying the Vedanta and other sacred writings has obtained a clear insight into what is real and unreal, and after having ascertained their drift has acquired knowledge of the Supreme Self, he stands in. no further need of them, that is to say they are abandoned just as a cultivator, desirous of reaping grains, uses the crusher 80 long as there are grains, and abandons it after the work is finished. 46. The quiet and tranquil-minded seeker of truth, bent on knowledge of Self, is deeply engaged on the cultivation of that knowledge and abstains from a grandiloquent discussion of the sacred writings, because that is fruitless. 47. To know the secondless Parabrahma by restraining mind and speech and abandoning other words is the advice. plainly set forth in the Srust. 48, (6)—‘ Duality not pertaining to the sacred writings’ is also divisible into two varieties, of which the first ‘sharp’ includes desire and passion; and the second ‘bad’ indicates mental sovereignty. ' 49. Both of them are to be avoided by the seeker of truth, for the Sruff insists on mental quietude and medita- tion as the means for attaining knowledge of Brahma. PANCHADAS!. 53 50. It is not to be supposed that they are to be avoided only prior to obtaining knowledge, but they must be relin- quished even subsequent to it, by one desirous of being freed in life; because passions and desires are indications of ignorance and not of deliverance in life. 51. If it be affirmed, since knowledge of truth cuts of future re-births, that is enough for my purpose, I desire not to be known as one freed in life, and no harm can follow from a continuance of passions and desires. The reply Is, if you think in that way, you are sure to be re-born again, after enjoyment of heaven fora brief period. In other words you are no knower of Self, but simply a person engaged in actions sanctioned by religion. 52. I£ you do not desire enjoyment of heaven because it is temporary, What prevents you from abandoning passions and desires which are faulty and worthless ? 53- If after acquiring knowledge of non-duality, you still persist in keeping up your desires and passions, then you break the very sacred writings which guide you in your actions and become a follower of your own inclinations. 54. If in spite of your knowledge of truth, you act according to the bent of your desires, where is the difference between you and a dog that lives on unclean food ?* * Two very extreme views pervail in regard to this subject. Yateshtacharan or acting according to a person’s inclination is condemned by Suresvaracharya, an illustrious disciple of Sankare archarya, Our author holds similar views too, and the passage in the text is an appeal to that end. But it is said, the Upas nishads contain several passages in which the opposite doctrine is maintained, and a Theosophist is free to act as he likes. Professor Gough in his article in the Calcutta Review (1878, p. 34) says “The Theosophist liberated from metempsychosis, but till in the body is untouched by merit and de-merit, absolved from all works good and evil, unsoiled by sinful works. (Brikadaranysho-panishad 4 : . PANCHADASL.” 55. In such & condition you are reduced to something werse than what you were before, inasmuch as prior to such knowledge you had to suffer from the pain of your passions and desires, while now in addition to that, people will speak Hl of you. Ah how much glory then, does your knowledge bring unto you! 56, Therefore a knower of trath should not desire to follow the bent of his inclination like the swine and qild boar, but by abandoning passions and desires, he mast ralse himself to the dignity of 2 Deva and be an object of worship and reverence everywhere, 57. [Now the means for relinquishing mental defects, passions, etc,, are being determined.) To find out imper- manence in a desired object is an uncommon help to reduce it and the passion for it, to nibility. This has been repeatedly explained in the Vedanta. Therefore live in happiness by relinquishing desire and passion, and by regarding all things which excite your desire to be non-eternal. 58. It cannot be said, that no such ill consequence can be attributed to the sovereignty of the mind, therefore at its presence is allowable, the more 80, as it enables @ person to spend his time in happiness. To consider in this wise is” objectionable, for though ‘mental sovereignty’ leads to no evil consequence directly, yet by its Influence on passions and desires, it brings forth evil, hence it is to be abandoned. ‘Men- tal sovereignty’ is therefore the source of all evil. Bhagaban Sree Krishna speaks also of the injurious effects which it leads to, by its interdependence of, and influence on, desire and pase ton in the following manner. (Gta, Chap. II. V. 69.) 59. “He who contemplates on [the acq ion of] wealth, begets a predilection for it, then follows an intense desire of facquisition, baffled in it he becomes angry and stupid, loses 4 4 23) uninjured by what he has done and by what he has leit undone. (Ibid 4. 4. 22). PANCHADASI. “55 his memory, ultimately to die.” Now what can be more burt- ful than ‘mental sovereignty’? 60, ‘Mental sovereignty’ iz capable of being removed by ‘profound unconscious meditation,’ which follows asa result of conscious meditation.® 6r, And one unable to practice that meditation, but who in devoid of all passions and desires, can keep back ‘mental * "Profound meditation’ is of two kinds namely >— 1. Savikelpa, Conscious, and 2, Nirvikalpa, Unconscious. 1. Conscious meditation :—The subject, the perception, and the object constitute the conscious Ego.