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Then again the Srutt’ text cited by him from the Chhandogya 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 jntroduced to do. away with the assertion of ‘prior condition” “peknowledged by a Naiyayika, and Vaishesika Buddhist, as ary } cause for the world. PANCHADASE. 8s fs yope, and when a person imagines, he sees a suake, that Hlusion requires the presence of the rope; without seeing it there can be no mistake of snake. We have, therefore, a read rope existing on the ground, on which is projected the form of a snake through the enveloping force of ignorance; end that snake is no actual creation, but simply a superimposition, for if it were so, a light helping us to know what the thing lying in front is, dispels it ; this will be clearly impossible, Hence it is said, if ‘nothing’ is the real entity and phenomena are illusions created on nothing, like the snake in 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. Then again, who discovers nothing? Is cannot discover itself, intelligence is needed for that purpose, hence the real entity is intelligence, and the objective world, an illusion on intelligence.) Therefore, if Self were to be acknowledged as Intelligence what is different from the cognitional sheath and most in trinsically situtated, and existent too—the Blissful sheath—ia self. This ig the instruction given in the Vedas, 78. Thus having shewn the contention about the nature of Self, his sise is now being declared to be equally disputed by the several schools of thought. Some of them say self is atomic in size, some farge, and others intermediate, resting their individual assertions on Sruéi texts and reason. 79- A-set of dissenters known by the name of Madhya- mikas regard self to be equal in size to an atom, because ho pervades in the finest capillaries which are no bigger than & hair divided into a thousand parts.* * But this statement of the atomic size of self is untenable; for in that case, be will be confined within a smal! space in one particular part of the body, consequently a person will feel na pain all over his body in the case of illness. Self is a knower, he alone has consciousness, so that to feel pain in the feet a well as in the head at one time, clearly daes away with hia atomic 86 PANCHADASI 80. Because innumerable passages to that effect occur inthe Sruf. “ Self is finer than an atom and subtler than the eubtiest.” 81, Here is another illustration from the Srufi to the purpose. “The forepart of a single hair when divided into size. But then its partisans allege, as the sweet scent of a flower or musk is diffused at a distance from the spot where such flower or musk is kept; similarly in spite of his atomic size, self is diffused all over the body, hence either pain or pleasure can be equally felt in the head and feet at one time, though they are distant from each other : but this is a mistake. Because oil seeds placed in a jar will not fill it with oil, and it is in the nature of a quality to remain confined within the body, whose quality it is; hence, external to Self, there cannot be any quality of conscious- ness. Then again, it cannot be maintained, like a sandal paste applied to the feet producing a pleasurable feeling of coolness all over the body, the consciousness of Self confined in one parti+ cular region of the body diffuses itself all over and pervades it everywhere. Because in the case of sandal, the watery particles of the paste are absorbed into the body thus refringerating the 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 again, they say, like the light of a lamp illuminating the interior of a room, con~ sciousness of self illumines by diffusing or pervading all parts of the body, though he may be confined within the narrowest limit in one particular part. Even this is open to objection. For self in that case will be visible and have a form like the lamp, both of which will reduce him to the condition of an unreality, subject to destruction, which he is not. Thus then, self is not atomic in size, The Sruti texts cited by the partisans of this theory, have “only been misapplied, inasmuch as they were meant to impress dull persons with an idea of difficulty as to the nature of self. _As atoms are difficult of comprehension, so is self difficult of __flerception. PARCHADASI. 87 hundred parts, one fractional hundredth only is an imdividual capable of knowing” so very subtle is self. 82. Another sect calied Digambars say, self is interme- diate in size, because consciousness is present in every part Of the body, from head to foot. And for the Sruéi text:— “ This self occupies even the tips of nails.” 83. Though medium in size, yet he is capable of pervad- Ing in the capillaries; just as in the instance of the physical body when a person has passed his two hands in the sleeves of a coat, he is said to cover his body with it, sois the pervasion in capillaries attributed to self, 84. But it may be objected, if Self were medium in size he could not enter the body of an ant which is small, and an elephant which is a big animal, from the force of fructeacent works ; therefor, it is said, the entry of Self in the body of a bigger or smaller animal is due to a smaller or greater particle of self entering that body according to its size, thus estab- lishing his medium size. 85. But the attribution of form in the manner aforesaid to self will reduce him to impermanence llke a jar, etc. [For name and form are indications of creation, and, therefore, non- eternal ;} hence the view of a Digambar is faulty, as it implies the destruction of works without enjoying their results (of virtue and sin) and the (accidental) fruition of merit and ‘de-merit without works being performed. Both these defects will apply to self. 86. Thus then as both the views of self in regard to his ize—exceasively minute like an atom or intermediate—are defective, consequently what is neither smal! nor medium is great, therefore, like ether he i all-pervadthg and formless. As the Vedas say, “ Like ether he is pervasive; he is eternal.” “* He ia formless and actionless.” 87. Like his size, the intelligence of Self is equally a subject of contention. Some acknowledge his intelligence, others deny it, while a third say him to be both intelligent and insentient. 88 PANCHADASh 88. Accdérding to a Pravakara and Naiyayzka elt is in- ventient, but like ether possessing the property of sound, he {a a body, with knowledge or intelligence for a quality. 89. They attribute to him other qualities as :-— Desire, upite, endeavour, virtue, vice, happiness and misery and impression. go. As these qualities are liable to come and go, the ‘circumstances under which they appear and disappear and their cause are now being ascertained. When self is com- bined with the mind, from the influence of the unseen (adrishia,) the qualities intelligence, etc., arise, but in the profound slumbering condition, when the connection of mind with self is cut off, they also are effaced or wiped away, gt. Thos though self is naturally insentient, yet for his ‘quality of 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,—e ‘doer of virtue and sin—he is, therefore, distinct from Iswara, ‘92. As happiness and misery are sometimes produced in ‘velf from good and bad actions performed {during fife), so are ‘desire and the rest derived from similar actions in a previous life. 93. In this manner, thongh self is all-pervading, yet it is ‘quite possible for him to go away with death, and be re-bor fn a fresh body, as is amply testified by the Veda when it ‘treats of ‘Works’ (Kormakanda.)* 94. A Prabhakara and Tarkika regard the ‘dlissfal seath’ as their self, for it remains even in the profound slum- If it be aggrehended, since Self is all-pervading be cannot be subjected to metempsychosis; therefore, it is said, the desires ‘etc., of the present body are a product ef works done in a prior watate of objective life, and like the stay of Self in the present ‘body, actions performed now will produce a future body, where to ‘experience felicity or misery, in proportion to merit or de-merit, ‘well has to go, to re-habilitate it, PANCHADASL 89 ‘bering condition ; therefore, self is an insentient body with intelligence, desire and the rest, already cited, for his ‘qualities.* g5- Now the followers of Bhatta (Bartikkara of the Puroa Mimansa) or as they are called Bhat, regard this bliss- ful sheath which is their self to be both insentient and sentient. For a person on rising from his sleep remembers that he wag sleeping soundly and knew nothing then, a condition in which ignorance [insentiency] and felicity, both are experienced ; but for this remembrance of felicity, a certain amouut of con- ‘sciousness must necessarily have been present, hence the Alma is 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 If ta be instenticnt, is opposed to individual experience; for if such were 2 fact, a person on rising from sleep would never have expressed ‘I was sleeping happily, I knew nothing then,” thus ‘cleacly proving a remnant of consciousness, enough to leave an.