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Asin the full blaze of the sun all objects are plainly visible; as the figures and trees and plants bearing fruits or sheaths of corn are rendered manifest, ina piece of painting filled with colour, so is this material world plainly manifested in Virat’s condition. 205. This Virat is mentioned in the fifth chapter of the Second Ashtaka of the Vajur Veda Sanhita and Purush Sukta. “From Brahma to the Turienne column all this universe ie mentioned as constituting the shape and form of Virat. 206. From the unanimous testimony of the different ects of worshippers this can be gleaned concerning the nature of Iswara [mentioned in Verses 202—208}. From the internal knower to a spade every object is fit to be worshipped [This is pointed out in this and the two following }] The internal knower, Thread-Soul, Virat, Brahma, Vishnu, Siva, Fire, Ganesa, the king of difficulties, Vairab, Myral, Marika (goddess), Yaksha, and Rakshas ; 207. Brahman, Kshetrya, Vaiswa, Sudra, cow, horse, deer, bird, the ficus religiore and banyan, mangoe, barley, paddy, and grass ; 208. Water, stone, earth, wood, an are and spade, all these aro Iswara, and to worship them is meritorious, for they yleld good fruits. aog. A person engaged in the worship of such objects derivea benefit according to the mode of his worship; and in proportion to the dignity of the object worshipped will be the measure of his reward. That is to say, the worshippers of low reptiles, or inanimate objects derive the least amount of benefit, while the higher divinities worshipped as Iswara bring forth the best results. 310. But there is only one means for cutting off metem- peychosis and getting emancipated, that is knowledge of PANCHADASI. 11g Brahma; just as to keep away dreams one must necessarily keep himself awake, so by dispelling ignorance one is freed. 211. All the phenomens which at prosent are discernible to us, from Iswara, Jiva, physical body, to animate and inani- mate objects which go to make up the universe, all this is & dream for they are material in the light of knowledge of second- lesa Brahma. Brahma alone js real and the rest are im. Permanent, hence in regard to Brahma they are like objects seen in a dream. 212. For Iswara (the blissful sheath) and Jiva (the cog- nitional sheath) are both contrived in Maya and from these two have been produced this universe. 213. Of them which portion of creation is Iswara’s and which belongs to Jiva is now being set forth according to the citation of Srués. “From determination to entrance ia Iswara's, and from the waking condition, etc., to emancipation is Jiva’s." “The Supreme Iswara observed, certainly I have made the several abodes (with their adequate inhabitants food and drink) and have made my entrance in the body of the individual through the cranial aperture in the center.” 214. From a want of knowledge of non-duality about the oneness of Brahma and individual self, established in the Suit, persons opposed to that doctrine or unacquainted with it are found engaged in disputing about Jiva and Iswara who are endowed with Afaya—and in vain. a15. The sight of an emancipated person gives mo pleasure, that of a worldiy-minded person enquiring efter self+ knowledge excites my sympathy and makes me feel pity for him, but with those dull® dissenters who are ever entangled in * There are three grades of dullness, hence such persons are ¢lassified as either good, indifferent or bad. Those who have no faith in the teachings of the Shastras though they have a concep- tion of their purport belong to the first class. Those having neither faith in, nor knowledge of, the Shastras and following the 120 PANCHADASI. the meshes of error and know not the unassociated intelll- gence of the Paraszanma, I need not engage in any more wrangling about the real nature of Iswara and Jiva. 216, From the worshippers of grass, trees, bricks to Yogachars, all of them are in error concerning the real nature of Iswara; from the followers of Sankbya to those of Charvak (Lokayata) all are in error concerning the nature of Tiva. at7. For so long as there is no adequte knowledge of the Supreme Brahma, they are all entangled in error, and where is their happiness and deliverance ? 218, Though according to the dignity of their objects of worship, there is an appreciable difference amongst them, but of what benefit ia it? Or as a kingdom obtained in a dream, or wealth acquired by begging in that condition is of not the slightest use when the dream ts dispersed and the person awakes; 80 do their respective devotion bring forth neither bliss nor emancipation from future re-births. a1g. Thus then, it is incumbent upon one desirous of release instead of engaging in fruitless disputes about Iswara, to ascertain the nature of Brahma, and to acquire that know- ledge (which would procure deliverance to him.) 220. If as a means of acquiring that knowledge [of self] it be necessary to begin with the nethermost rung of the ladder, with Jiva and Iswara, by all means do adopt that method, but beware of being entangled in endless disputes in your preliminary enquiry, and do not allow yourselves to lose sight of that one object. Brahma, 231. If you contend that according to Sankhya Jive is ‘nassociated, pure intelligence, and Iswara is similarly men- bent of their wishes are indifferent; while the third class include those who have a faith in the Shastras, but from ignorance act as they choose. With persons of above description, the author writes, all disputes are useless. PANCHADAS!I. 121 tioned in Yoga, or that the indication of ‘That’ and ‘Thou’ of the transcendental phrase “That art Thou,” cited in Foga- Shastra can be clearly ascertained to indicate Jiva and Iswara. The reply is, in spite of the oneness of properties both in Iswara and Jiva, Foga Phitosophy maintains an actual existing difference between the two, which is not the conclusion of our Vedanta. Do therefore listen :— 222. We (Vedantins) do sometimes avail onrselves of the indication of the two words ‘That’ and ‘Thou’ as a step for facilitating the comprehension of non-duality, otherwise they are not for establishing actuaily a difference in their significa. tion, In other words, when they are spoken of separately as conveying each a separate signification, it is only for the purpose of establishing an identity of indication, which refers tothe one and same thing, ovs., the Individual Self and the Universal Seif are one. 223. One entranced in the meshes of Maya which is without a beginning, is apt to conceive of a difference between Jiva and Iswara ; and for preventing such an erroneous notion of subsisting difference, the signification of those words are cleared of all inconsistencies and made to indicate non- duality. 224, That can be done in the same way as in the’ nees already cited before :—-Of the space appropriated by a jar, having no difference whatever with the infinite space of which it is a mere unit, or 2s between the ether of water and that of cloud the difference is nil. 225. As in the instance of the ether of water and cloud a difference in their associates [water and cloud respectively] constitutes the difference of the two, which ia far from real; and their receptacles, the ether present in a jar, and that infinite body which fills all space are pure for they are uns associated : 326. So the blissful sac (Iswara} and the cognitional (Jive) are dependent on the associates of Illusion (Afeye) and In- 16 122 PANCHADASI.: tellect!'(Boodhs} respectively; and their occupation or seat, Brahmafand, Uniform Intelligence are ever pure [and unrelated.} 227. [ff it be said, in order tovarrive at a proper under- standing, in regard to the indication of the words ‘That’ and ‘Thon’ no harm can resalt in the admission of the views of Sankhya and Yoga, for they heip io establish the meaning clearly ; the reply is, we may as well take the help of the doc- teines of a Charvaka for comprehending the indication of the ‘foodful sac’ and that [the physical body] is fit to be consider- ed [by the help of this borrowed interpretation] as self. 228, Since between the doctrines of the Vedanta and those of Samkhya and Voga there is marked difference, it is impossible to expect any agreement. This the author shews in the following manner :—According to Sankhya and Voge there is @ difference in Self ; and the world is real, and Iswara is something distinct from the world and Jiva (Yoga). Unless they set aside these doctrines, there can be no agreement between them and a Vedantin. 229. Ifthe question be asked what necessity is there for ascertaining non-duality, since a knowledge of the unrelated condition of Fivatma is enough to procure release? The reply is, in that case an individual may fix his belief on the reality of sensuous enjoyment as garland and sandal, and con- sidering them to be ever-lasting, attain his release, 230. That is to say, as it Is impossible to regard a garland, sandal, etc., in the light of real and eternal subs- tances, #0 it is impossible to separate the Jiva from his: relationship with Iswara and the universe. 23t. Why? Because he is material in constitution; and Matter (Prakriti, Ajnena or Maya) has always the pro- petty of creating real, unreal; moreover, Iswara is his controller; how then can he get rid of future re-incarnations when he is thus placed between Matter and Iswara, deluded ‘by the first and controlled by the last? 432. Bat want of @ right discrimination is alone the PANCHADASt.