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] For what is formless cannot be modified into something else of a different shape and form, and what is secondless cannot be regarded as an instrument or beginner.* * The word beginner requires an explanation. Its Sanskrit equivalent ‘Arambhaka’ or ‘Avambhakarta’ can only be satisfact- orily accounted for in this manner. When from a combination of several causes, there results a product entirely different in shape and form from them, for @ connection of parts with the whole, it is called Arambhavada. As for instance by com either half of a pitcher, is produced a jar which is entirely differ- ent in shape from that half. Here the maierial cause does not leave its own shape, but a thing is produced different from that cause; or as from a combination of one filament with another of thread, 2 fine thread is produced out of which is produced a cloth ; here also the difference between the cause and its product, cotton- thread and cloth is admitted; now such a view of beginning in regard to the origin of the world by Brahma is inapplicable, in- asmuch as It is secondiess and there is a want of an action or product different from It. Then again, if the theory of beginning were to hold good, subsequent to the production of an action, its cause, which is different from such product, continuing present in the same state must require in regard to one cause the beginning of several products as actions, Hence the view of a Naiyayika [Arambhaveds) is inconsistent. 15 114 PANCHADASI- 187, Now Iawara is secondless, how can then He be the natural cause of both the sentient and insentient? The reply is, His associate of Maya is the cause of insentient as the reflection of intelligence is that of sentient creatures. 188. Objection may be taken in regard to Iswara, who is endowed with Maya, as the cause of the universe. For Sureswar Acharya (Vartikkar) distinctly attributes to the Supreme Sclf such causation. In this way, docs dissenter speak in this and the following verse. The Supreme Self associated with Maya abounding in darkness or insentiency fg the cause of body, while for his preponderance of intelli- gence, and according to the conception, knowledge and merits or de-merits of individuals which form the instrumental cause of their origin, that Self is the cause of both sentient and ingentient objects. In short He is the Universal Cause. 189. In the above manner Vartikkara says, “The Supreme Self and not Iswara ia the universal cause of both sentient Now between the modifying cause and its resulting product there is said to be no difference. As for instance, clay modified {nto a jar, internal organ modified in the form of its function, and the modification of Prakriti into Mahatatwa (according to San- Ichya). It is @ fact well-known that phenomena are regarded only as another form of matter by Kapila and his followers, Then again, there are others who consider it to be only another modi cation of Brahma; but how can that be? For the world is material and Brahma immaterial; the former is insentient, the latter intelligence; the first is mon-eternal and the fast eternal. Thus then, if it were a modification of intelligence, that is to say, a changed form of it, intelligence will be destructible, for what is subject to change is always so. In regard to Vivarta Karana, it is alleged, when 2 cause pros Guces a result without undergoing any change, as for instance, silver in nacre the faults and inconsistencies of the first two methods do not apply, and it is the accepted doctrine of the Vedanta for a solution of the Cosmos. PANCHADASI. 115, and insentient.” With the view of refuting it, our author ways, Ye dissenters, hear what a Siddhanti has to say against ycur deduction. 190. With # desire of establishing the signification of “That to include the Uniform Intelligence and things dis- similar, attributed by illusion, like the signification of its complement ‘Thou’ [of the phrase “That art Thou” the Supreme Self is mentioned ag the Universal Cause. This is untenable and rebutted by the Siddhenti:—Here like Jiva and Uniform Intelligence (concerning the indication ‘That’) Iswara endowed with Afaya and Brahma and their mutual illusory attribution after having been established by Him, Sureswar Acharya expounds the Supreme Self as the Uni- vereal Cause, rgt. To this effect the Srué mentions, “From the Supreme Brahma which is truth, knowledge and bliss, have been derived ether, air, fire, water, earth, medicine, food- greins, and the physical body.” 192, But it may be asked wherein consists the allegation of mutual attribution through illusion in the passage above quoted? It is therefore said, the attribution of casuation of the universe to Brahma having the indications of truth, know- lege and the rest, and the attribution of truth to the universal cause, the reflected intelligence inherent in Afaya (that is Iswara) is due to a want of proper discrimination arising from the illusory attribution of one to the other. 193. This matual illusory attribution of one to the other has already been exemplified [ Vide ante V. 1-3, Chap. VIL}, but is here again illustrated by reference to the starching of a piece of cloth:—As in a cloth that has been starched, the starch appears to be one with it, through mistake; similarly the oneness of Iswara and Brahme or their mutual attribution of one another is due to illusion. 194. Asa person of dull intellect fails to discriminate the difference between the space appropriated by a cloud and the 116 7 PANCHADASI. unappropriated infinite space [of ‘which it isa part,] 80 do the ignorant conceive the oneness of Iswara and Brahma. 195. But that difference can only be conceived by ascer- taining the purport under the six features, These are:-—the beginning and the end, repetition, novelty, result, illustration by praise and by supporting argument.® If the purport of the Srusf be determined in the above manner under the six methods cited, it will appear that Brabma is unassociated (unconditioned) while Tewara is the reflected shadow of in- telligence in Maya. He is the creator of universe. 196. In Srufi, the unconditioncd nature of Brahma is plainly set forth in the beginning and end: for instance, in the beginning Brahma is described as “ Truth, knowledge and infinite ;” and in the conclusion, “Whom speech cannot grasp——aunspeakable.” 197. The nature of Iswara is now declared by referring to Sruff text. ‘“ Aaya is the creative source of the universe, it likewise is the cause ot the individual’s enthralment.” [He is subject to bondage.] Hence Iswara endowed with predi- cate of Aaya is the creator, while the individual is a subject of metempeychosis, 198. The mode in which creation of Iswara took place is now being declared. [From the standpoint of knowledge.} He desired to be manifold, and thus became the collective totality of subtle bodies—Hiranyagarbhat—just as the pro- found slumbering condition passes into dreams. * Says the Vedantassra:—The commencement and the con- clusion repetition, novelty, the result, illustration by praise and by supporting arguments are the means for determining the purport ; the reader is referred to Duoxe’s Vedantasara, pp. 44-45. + The subtle astral body has one or several indications, accord- ing to the manner of observing it collectively or individually like the wood and the reservior,or the tree and water considered before ; that is to say, either it is the subject of one Intellect (Spiritual Intelli- gence or Bodhi) or of several, In the former condition it is the PANCHADAS!. 17 199. From the two views expounded in Sra/z, in regard to creation ; of consecutive serial production [aa for instance, ether first, then air, fire, water, and earth] or their simulte- neous beginning, not telling against one another, both of them are worth knowing; in the same manner 2s dreams happen in both ways, consecutively and simultaneously. zoo. The natare of Hiranyagarbha is defined :—For the conceit that be isthe collective aggregate of subtle bodies, and pervading like a thread through all beings (cailed Thread~ Soul) be is the predicate of desire, action, and intelligence of all individuals. zor, Asin the morning and evening twilight all objects partially covered by darkness can only be dimly perceived, 80 the objective world is but faintly apprehended in the Hiranyagarbha condition. 402, As the sketch on a piece of canvas duly prepared with starch can only be plainly perceived when drawn with a Crayon, 80 is the body of Iswara marked by the subtle astral body derived from non-quintuplication of elements. Thread-Soul or Sutratma, for it pervades like a thread through all created beings, and is the subjective Intelligence of Hiranya~ garbha, thus constituting a collective totality, In the latter or individual condition it is the special or separate intelligence of every living being. Consciousness associated with the collective totality of subtle astral bodies is known by the names of Sutratma {Thread-Soul), for it pervades through all such bodies like a thread, and Hirenyagarbhe or Prana, for the conceit of its being the five great elements in a state of simple uncombination, with knowledge, will-force, and active energy for its attributes.—It is the subtle body itself. Iswara associated with [Maya] illusion abounding in pure goodness and for the conceit that He is the astral body is called Hiranyagarbha. Prajna associated with Ignorance abounding in impure goodness, for 2 similar conceit that he is the subtle astral body, is called Taijasa—Vide Deoie’'s Vedantasara, p. 23. 118 PANCHADASI. 203. Like the tender stalks or leaflets of a seed that has germinated, this Hiranyagarbba is the tender seedling out of which is produced the universe. 204.