English
As In & piece of painting all the figures do not rest in ‘one position, but some are good and others badly placed, s0 from the Turiene column to all sentient and insentient objects—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 tobe identical with its cloth (canvas), 7. So the different Intelligence (Life soul) of individuals testing on the Universal Intelligence which fs the substratum, is alike conceivable to be identical with that of Parabrahme. 6 PANCHADAS!. . Variously do they finish thelr sojourn here after having as sumed bodily form. 8. As the wearing apparel in the painting are taken for’ the color of the canvas by @ dull person, so the ignorant mis- take an individual’s career in earth for that of Brahma, and consider it ao. 9. And as the painted mountains, etc., require no wearing apparel, 0 are insentient material objects—earth, etc.,—devoid of individuat intelligence or Life soul. xo, To consider worldly existence asthe supreme object of life and related to Brahma is an error called (Avidya) Ignorance. It is removed by knowledge. 11, For knowledge helps to show if Brabma were at all connected with the world then it would have been likewise eternal, but as it is otherwise, the world is merely an inherit. ance for the Fa, 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. 3a. 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 first is clearly established, and their incompatible residue Brahma, (incompatible, because permanent) is discovered as eternal and pure. 13. Thus thea to find out the transitory condition of all created objects, to ascertain that incompatible residue [of dos tuction] the Supreme Brahma, is knowledge, and it leads to emancipation. Now the word ‘incompatible’ does not refer to knowledge, in that case it will be want of knowledge; and an individual in trance and profound dseamless slumber may as well expect to be ‘freed.’ +’ 44. When real knowledge of Brahma ia firmly established, ‘and the world reduced to impermanence and unteality, that Is meant by ‘incompatibility.’ This is is proper signification, PANCHADAS?. 63 otherwise to forget the world is not meant, as in thet case, emancipation in life will be impoasible. #§. From anch a consideration arises two sorts of knowledge: invisible and visible; the former isto be cone tinuaily practised till it leads to the latter, when all analysts and arguments are to cease. 16. {The ‘invisible, and ‘visible’ are now being explained.) Knowledge which establishes Brahma to be Secondiess, Intelligence and Cause of all, is called invisible; and when it helps a person to say “I am the etetnal, true, and free Brahma,” it {a calied. visible, 17. This second sort of knowledge is facilitated y enquiring into Self, hence that is imperatively needed} because by means of it, the individual fteed from all fettera, abides in Intelligence (Brahma) and soon enjoys that felicity whose sole essence is joy.® * ‘Liberation’ is the acquisition of Brahma, whose essence is Joy and the cessation of misery. For we find it said in the Veda “The knower of Brahma becomes Brahma, the knower of self passes beyond all misery.” Now, sensuous gratifications or abode in heaven, or any other blissful region is not Moksha, for they are derived from works, therefore transitory and non-eternal, The blissfulness of Brahma is not oper to a similar objection, it ie eternal; we are deluded into an opposite belief simply from Ignorance, hence the destruction of that Ignorance by cultivating self-knowledge. Though the ‘means’ prescribed for that end helps the cognition of Brahma and removes the envelopment of Ignorance, yet it cannot be said that as knowledge brings in conception of bliss and destruction of misery; prior to it, there was neither perception of felicity nor cessation of sorrow, thu Dlissfulness of Brahma has a beginning, and what has a beginning is open to destruction, therefore, both bliss and the cessation of misery are non-eternal, Then again to say, that it is useless to attempt acquiring a thing already got, that is to say, since the felicity of Brahma is naturally present, cultivation of knowledge is no longer necessary: ba FANCHADASL 18 (The natura of Intelligence is to ts astettained before enquiring inta Self, with this view it is considered im its four sapects.) They are:—Uniform,* Brahma; Individual and Iswara Intelligences, As the same ether fore diffetence of its associate receives various appeliations, s0 is one Intellt gence severally called. : 1g. For instance. There is pitchet-ether as follows: that Is to say, ether confined within and bounded by @ pitcher, to distinguish it from the impartite and all-pervading ether called Makakas.t Aqueous-etner of reflection of the sky with stars and cloud in the water contained in a pitcher. 4ag—21. Now the clouds present in the gteat body of (unappropriated) ether represent vapor, which is simply @ transformed condition of water (for vapor is @ product of evaporation of water by the sun’s rays) hence the reflection of ether in cloud is easy to conceive, and as sich it has a separate designation, and called cloud-ether. 43, From quintuplication of ¢lements is produced the grows body which is likewise called the foodful sac for itd deperidence upon food; the three other sacs, Vital, Mental, and Blissful, are not a result of such combination, and they constitute the Astral body, Intelligence pervading it, is termed uniform, because it knows no change. But that should not be, because we find it so happart, when a mat has forgotten about = piece of gold in his hand, he recovers pos- session of it, as if he had not got it already, when pointed out by anothers In the same way, acquisition of bliss already possessed and desteuction of misery already destroyed, can only be recovered by means of knowledge, hence cultivation of know- ledge in & proper object for an individual to be engaged in, * Rutasta chaitanya is perpetually and universally the same, hence it is uniform. + Mahe means great; because it is the source of that, appro~ , printed by a pitcher, etc., in short, it pervades everywhete, in and out, PAMCHADAS = 44. The reflection of ‘uniform Intelligence’ 64 Basdai* for ite supporting the vital airs,t is called Je, aad he ia sub- fect to pleasure and pain. a4. With a view of ascertaining the unassociated sud associated nature of the Intelligences, ‘uniform’ and ‘indivi dual,’ they are here regarded separate, but from ignotnancd. Hoa is incapable of determining the exact nature of the first, hence it can be said that he shuts such knowledge; in the same way as ether of the water contained in a pitcher diss places the pitcher-ether. In the Commentaries of Serirake treatises it is called (Anayanyadhyas) ‘ Mutual Lilusion.’ ag. The cause of this mutual iflusory attribution of ttan ferting one intelligence to the other is (Avidya) Ignorance; or as it is otherwise called Primordial, Ignorance, without @ beginning. Thet prevents fiva from perceiving the aature of ‘tniform Intelligence. 96. Now this Ignorancet has two powers, (a) Concealment and (4) Projection. (a) Concealment prevents the apprehension of the eternal, self-iilaminated, uniform Intelligence, and renders it invisible, 27. Concealment or want of apprehension receives corro- boration from the experience of an ignorant person, who if asked about the ‘uniform Intelligence’ says “I know It not,” “{ cannot apprehend it,” and “There is no such thing ag uniform Intelligence.” 2 48. If one is inclined to argue in the following strain: “As shadow and light cannot rest together, eo Ignorance’ cannot exist with uniform Intelligence, whose nature is light,’ for they are antagonistic to one another, consequently where ignotance is wanting, concealment cannot be expected to bi” © Intellect. Mr, Sinnet in his Esoteric Buddhism cals it the Spiritual Sout. x + Inspiration, expiration, etes ‘E-Nescience. +2 86 (OS PANCHADASI. present,” the experience of ignorant persons ae exemplified above will remove his mistake. 49. If one would not trust to his own experience, How can a Zarkika determine an entity by argument? Ic will not help him. Because argument has no end; one person draws his inference in one way, which a man of intellect refutes and determines differently. 30. Though argument alone cannot ascertain truth, yet to help its apprehension, if probable (conformable) arguments are required, you can have recourse to them, in a manner, ag will help 2oodhi to draw natural inferences in conformity to experience, but abstain from close reasoning and ill-matched arguments in the elucidation of truth, for sophistry misleads and is a source of great evil. 3%. Now the probable arguments to determine the uni- form Intelligence conformable to experience, are being reiterated. While describing the power of envelopment of Ignorance the experience of a person in reference to it has already been mentioned. He says “I know it not,” etc, Therefore use conformable arguments as help the ascer- taiament of the uniform Intelligence and in no way bear against it, 7 33. If you regard the discoverer of the power of envelop- Ment or concealment of Ignorance—uniform Intelligence—as opposed to it, How can you otherwise apprebend conceal- tment? (This you cannot).