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The reply is, that does not imply any contradiction, it is quite possible for his being a particular person and a controller, otherwise there will be no regulation of bondage and eman- cipation. [That is to say as a king rewards a person for good and punishes for bad deeds, in the absence of Iswara as such 4 controller, a bad man be released while a good subjected to te-birth, and thus the inevitable law of Karma will be set at nought]. 107. And the testimony of the Srufi likewise goes to establish his control. As for instance. “ From his fear the wind moves and the sun shines.” If it be asked ho: he unrelated? “This Supreme Self for an absence of pain,® works, etc., the usual atributes or perquisites of a Jiva, is like- wise @ controller.” And there are arguments and (good) reasons for it, 108. Moreover if Jiva be likewise devoid of pain what constitutes the distinction of Iswara ? So long as there is 4 want of discrimination, 2 person is apt to consider himself as subject to grief; as has already been said. (Vide ante V. ro0.) tog. With a view of establishing a difference between Inwara and Jiva,a Tarkika (Naiyayika) says, Iswar’s three qualities, intelligence, endeavour, and will are eternal, and his unassociated control is unsound and objectionable, z10. And adduce the testimony of the Srufi in sup- port:—“ His desire is eternal, his determinatign actuates bim always and knows no rest.” In this manner, the eternal nature of his qualities are sought to be established.t * There are five sorts of pain (a). An Identity of sight and seer, (4) Ardent desire for happiness and objects tending to it, (¢) Pain preduced from material objects, (¢) Fear of death, and (¢) Eagerness for the preservation of the body. + In such an admission of the eternal intelligence, etc., of Iswara there will be created a discrepancy with the Sruti texts PANCHADASI. 95 111. The opinion held by the worshippers of Hirany- garbha (Brahma) is now being cited. They say, if Iswara be Tegarded as eternally intelligent, etc,, the work of creation will be continued for all time, hence Hiranyagarbha who is the collective totality of subtle bodies is Iswara. 112. In spite of his having the subtle body, he is not a Jiva, because he is devoid of actions; and because in the Udgita Brahmana his glory has been fully declared, The is therefore Iswara.] 113. Asthere can be no perception of the subtle without the gross physical body, therefore a worshipper of Vishou says :—Virat is called Iswara for the conceit that he is the collective aggregate of gross bodies and is always possessed of head, etc., [and of divers forms]. 114, And cite in support “That he has thousand feet, thousand hands, and an equal number of heads and eyes.” (Sruti.) 115. If an immense number of hands and feet were to constitute Iswara, a censipide may with equal propriety be called so. Therefore abstain from calling Virat to be Iswara but look upon Brahma as so; and beyond him, there is no other Iswara, for none else has the power of creating subjects. 116. Those who are desirous of issue and large progeny worship Brahma, and regard him as Iswara; for the Srafé says ‘ Prajapati (Brahma) creates all subjects.” 117. But q worshipper of Vishnu says since Brabma had his origin from a lotus, and that was the navel of Vishnu, consequently the latter pre-existed him, hence he is the father and therefore Iswara, and not Brahma. where it is mentioned, ‘‘ With the creation of the Universe, arose the [intelligence of Iswara’’ as also such other texts which expound the view of non-duality. Hence it is easy to infer, with every show of reason, that the words ‘ true desire,’ etc., cited by a Tarkika, mean a duration extending to cyclic periods of destruction and hot to eternity. * 96 PANCHADASI. 1x8. A Shivite says his own deity is Iyvara, because Vishnu could not ascertain where the legs of Shiva were resting. 119. A follower of Ganeea takes cbjection to the recog- nition of Shiva as Iswara, for he had himself to worship Ganpat for conquering Tripur to avoid disaster; therefore Ganesa is Iswara. 120, In the same way, there ate others who show a tais for their own deities whom they call Iswara; by the help of the (Mfanfras) sacred formule used in their respective worship, they seek to establish the truth of their assertion, as also by an analysis and argument of theit meaning and by a reference to Xalpa [a complete cycle of four Yuges}. 121. From the internal knower to inanimate objects all are equally denominated Iswara, inasmuch as even trees for instance, the fcus religiosa, aslepias giganiea, and bamboo are objects of worship with men. 122. In order to ascertain the correctness of the several views held concerning Iswara, by the different sects of wor- shippers, it is said, with the help of analogy and analysis of the arguments used in the Shasfras, a wise and tranquil person has no difficulty in differentiating Iswara from the rest and ascertaining him as secondiess. This will be shewn in the sequel, 123. The testimony of the Sruéion this subject is to the following effect :—“ Know then Prakriff is Maya and Iswara is the particular person endowed with it.” “All objects which ramify the universe have sprung from him.” [That is to say, Matter is the proximate cause of the universe, and the Internal Knower associated wqith it is the Supreme Isware,— the instrumental cause abiding in Maya.) And all objects whether sentient or otherwise which fill the universe are said to be derived from Iswara, inasmuch as the same matter which forms a feature in Iswara is equally present in the rest (Sruit). + PANCHADASI. wy 194. And inasmuch as all contradictions are cleared by the Sruff text just referred above, the different worshippers of inanimate and animate bodies can have no further cause of disagreement. 125. And as Illusion (matter) is said in the Virsimha Tapani to be fuil of darkness, (ignorance), and experienced by all beings, such experience is a proof of its existence, as bas been over and over mentioned in the Sruf 126. And its (Maya or Prakriii's) action is described in the Sru#i to be insentient and fascinating. It likewise establishes its property of darkness as proved from individual experience, in the following wise. “The action of Maya is both Insentient and fascinating.” “It is Infinite.’ Now this infinite nature of Matter establishes its universal presence, aa we actually find on appesling to the experience of all persons, both young and old, men and women alike. 127. Insentiency refers to want of intelligence. Asfor instance a jar. Fascination is described as what cannot be grasped by intellect ; that is to say, what the intellect fails to comprehend. [It is that spiritual ignorance which leads men to believe in the reality of world and to addict themselves to mundane or sensual enjoyments.] 128, If it be said, for the universal pervasion of Afaya, end {ts property of darkness or ignorance being an estab- Ished fact according to individual experience, it is doubtful whether it is capable of being removed or destroyed by knowledge. For such a purpose the conclusion of the Sruts, and an analysis of the arguments used for and against, is cited to lead to the inference of its indescribable nature. Refer- ting to this the Sruf says. “It is neither being nor non-being, * We are all equally ignorant of something or other, and when asked about a thing we know not, we declare our ignorance. Ignorance is universally present, and its existence needs no other proof than our individual experience. ‘This is what is meant.” Zj PANCHADASL. etc.” And what is neither being nor non-being is indes cribable. 12g. It cannot be termed son-existent, for it is expetienced everywhere by all alike; nor existent, as it ip capable of being destroyed by knowledge; but as something worthless from the standpoint of knowledge. 130, Thus it ,can be described in three separate ways :— (a In the light of knowledge it is something worthless. (3) From the standard of logical inference, it is indescri- babie. (©) And according to the standard of ordinary percep- tion it is really existent. 131. And as by spreading a picture, all its figures are rendered plainly visible, so the apparent existence of the world is due to Maya; with its destruction by knowledge, pheno~ mena are reduced to the condition of non-reality, just aa the figares in the painting disappear when it is rolled up. 132, In the Sruti, Maya is described as both independent and dependent ; but to apply such opposite conditions to ono and same substance, may appear contradictory, hence it is explained in the following wise :—Since Maya cannot be conceived or realized as a separate entity without intelligence, consequently it is said to be dependent, and inasmuch as it affects the unassociated intelligence it is therefore free :-— 133. It has the faculty of rendering the uniform unasso- ciated intelligence of Self insentient and making him appear totally bereft of intelligence; and through the reflex intelli gence it seeks to create difference between Jiva and Iswara. 134. It may be asserted, if Self who is ever uniform and knows no change be thus affected by Afaya, then this trane- * The word worthless requires to be explained. What does not exist always in all the three conditions of time ‘is called s0. ‘Phe three conditions or divisions of time are waking, dreaming, and profound dreamtess slumber. FANCHADASI. - 99 formation would indicate change. The reply is, Maya destroys his unchangeable and uniform nature and discovers the phenomenal world in him—and this ie nothing astonish- Ing for it. 135.