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Therefore the consciousness present in the waking condition is one, but the subject or object of such conscious ness ie several, and for this multiformness we are apt to mistake the one and impartite consciousness as several, but if we can shake off such difference-creating-a-mistake thea Consciousness appears as one. 7. This intelligence is the Atma (Self) and for bis being the receptacle of supreme felicity, he is full of bliss, If from extreme misery one is disgusted with his self, yet it cen- not be said that self is not an object of love, for no one desires that he may be miserable, or that he may die; on the contrary every one desires that he may live long, and that ke may enjoy happiness. This proves the self to be the centre Of affection. 8. The affection for a son, or towards a friend is all for welf, if it were otherwise, then we would have felt equally for an ascetic. Bat love for self is not actuated by any considera- tion in the way as it influences our connection in regard to @ friend—for It is quite possible, and it heppens so, for a ruptare to take place with a son; but this is neither possible nor does It ever occur In the case of an individual’s: love for self. Hence the principle of individuality or self is blissfulness. g- The individoal spirit or self, having thus been shewn by the foregoing demonstrations to be eternal, intelligence, und full of blies is expreased by the word Tram (Thou); the Panasaanma, Universal Spirit or Supreme Brabme as express ed by the word Zaf (That) is eternal intelligence and biiss (this is self-evident.) Hence their non-difference is the object which is explained in the Vetenle. This will subsequently be pointed oot. 10, Having thus established the Atma tobe full of bhies it remains to be secu whether or not, happiness is manifested always. If it is not asanifested, thea Self camsiot be thir seat of ‘ PANCHADASL : supreme felicity ; for unless an ojbect appear beautiful, it can. not excite our love; moreover, even if it is manifested, Self cannot be styled to be the seat of happiness, for naturally after having derived, happiness, there is no inclination for finding out its cause, hence where is the possibility of attach- ing felicity to him? And as after having tasted such supreme and ‘ineffable happiness, there is no more hankering left for the gratification of worldly desires, therefore love for self owes its origin,to no other second principle for which it is sald, the semblance of bliss attached to the Atma is both mani- fested and its reverse. 12, As in an assembly of boys recanting the Vedas the voice of no one boy can be singled out plainly, though it is audible, hence it can be said to be audible and inaudible at the same time, similarly for an impediment the manifestibility of Self being full of bliss and its opposite condition are present at the same time, 13. The nature of the impediment which prevents,the manifestibility of the supreme happiness of the Atma, though always present, is now being declared. That which is eter- nally present, but whick appears to be non-eternal is called an impediment, or obstacle. In this way, the supreme felicity of the Atma is ever present but from being blinded by. the poieon of worldly desires, such felicity appears to be imper- manent and ill defined, a result of what is called an obstacle, which prevents its manifestibility, though it is ever present, 14. What is the cause of obstacle? As in the foregoing example of an assemblage of boys, the cause of the obstacle which prevents the voice of a single boy being heard is the , combining of several voices loudly recanting, so in the present instance the cause ofthe obstacle which prevents the mani- festibility of the supreme felicity of the Atma is Avidya which bas neither a beginning nor end and is indescribable. + 35. This Avidya owes its origin to Prakriis. Prakrift is the shadow of the Supreme Brahma with the three attributes PANCHADASI: 5° of Safwa, Raja, and Tamas, tt is subtle. It is of two kinds, Afdya (fllusion) and Avidye (Ignorance.) 16. Though equally derived from Prakriti their constitu tion differs; for Mdya is made of the pure Satwa. The reflec- tion of intelligence in Afdye after having subdued it, bs called the omniscient, Iswara (the Lord). 17. The reflection of intelligence in Apidya and entirely subservient to it is called the iva (Life soul); ‘purity or insentiency of Ignorance and ita varying shades determine the constitution of a Deva, man, cow, horse, etc. It is likewise called the cause-body ; and one having a conceit for this cause- body is called Prajna. 18. Now to ascertain the Astral body (dénga sharira) the five elements require to be considered. From the aforesaid Prakriti (Matter) abounding in (Jamas) darkness, by the com- mand of Iswara (Lord) were derived first ether, next air, fire, waler and earth for the enjoyment of Prdjna and others. [ Prakriti] Matter has been shown to possess the three properties, Saswa, Raja, Tamas, hence the elements which are derived from it, must also have them in compion— for [the qualities of a cause-body are transmitted to its pro ducts.] From the satwavic particle of each of the five elements are derived in a consecutive order the several senses vis., from the good particles of ether,—the ear, from air,—the skin, from fire,—eye, from water,—tongue, and from earth,—nose. 20. From the collective totality of goodness of the five elements is derived the internal organ (an/akarana) which for a difference of its formation is divided into fanas (Mind) and ‘Booddhi (Intellect) the first is characterised by doubts ard .the second by certitude. 21, From -the .intermediate meddiesome or active (Rafa) quality present in each of the five elements, are derived in a serial order, speech and the five organs of action. That is to say-ether is the cause of the organ of speech, air—the hands, fire--the feet, :water—the anus, and carth-~the genitals; 6 PANCHADASI. 22. The collective totality of the sanie Raja as present in all the five clentents is the progenitor of Prdna (vital air) which for a variety of fanction is divided into (@ ‘Prana’ the air situated at the tip of the nose. (® ‘Apana’ the air residing in the anus, @ ‘Samana’ abich helps the digestion of food. (@ ‘Udana’ situated in the throat. ; © ‘Vyana' which resides in all parts of the body. 33. The five senses, five organs of action, five vital airs, the mind and intellect constitute the seventeen character- dsticta of the subtle body otherwise called Linga sharira, Hence to determine it, the foregoing explanation concerning the origin of ether, etc., was necessary. a4. Prajna associated with the impure goodness abound- ing in ignorance, for the conceit that he is the subtle Astral body is called Zazjat; and Jswava associated with the pure goodness abounding in illusion for a similar conceit is called ‘Hiranyogarbhe. Here the conceit in the subtle body being identical in both, their actual difference consists in this :~that "Taijar is the distribute segregate, and Zewara collective totality of all Astral bodies. That is to say Iswara or Lord has conceit that he is the collective totality of all Astral bodies while Taljaa hes a conceit for his individual subtle body only. 25. This Hivenyagarbha knows that he is non-different and inseparable from all collective subtle bodies with which he is associated, Hence he is called a collective totality. In the same way from want of knowledge Zazjar isa distributive ‘ecgregnte. e 26, Having thus dealt with the subtle Astral body and ite asaociates Zaijas, Prajna and Hiranyogerbha and Jsware, ‘the origin of the grose’physical body is now being considered, ‘With this object quintuplication is to be explained. Znwera with a view of providing adequate food and drink for Prajna aud other beings and their place of enjoyment, anid for the ptoduction of the four varleties of gross bodies, viviparous, PANCHADASI, 1 “oviparous, earthy and germinating, divided each of the five elements, ether‘and the rest, In the following wise :~- 27. He divided each element into two equal parts, took the first half of each, divided it into four parts, and added to it, (one eighth), each first portion of the other elements. 28, From this quintuplication of the elements has been produced the Brahmd’s egg, and the fourteen abodes from Bhur to Patal etc., together with all the enjoyable things and the necessary bodies capable of enjoying them.* Hiranya- garbha for the conceit that he is present universally in the col. lective totality of all gress physical bodies is called Vaiwanara, or Virai [for he manifeats in divers forms} Tarjas for ita pres sence in the distributive segregate of individual gross physical body and for the conceit that he is a Deva, man, cow, horse, ete, is designated Viswa. 29. Now the unspiritual and (ignorant) of these Devas and men for enjoying happiness and auffering woe, in this state of existence have recourse to actions which again lead to future re-births for similar enjoyment and suffering in proportion to their merits and de-merits. Thus being hurled into con- tinual re-births, they are debarred from ever enjoying true felicity. go. Asin the instance of en insect falling into whitlpoal, pass from one whirlpool to another in an attempt to extricate iteel, failing which it is prevented from attaining to happiness., gt.