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As the same insect for previous good actions from the kind hearted interference of an individual is rescued from * “ From the said fractional combinations of the elements have likewise been evolved, one above the other, the several abodes designated as Bhur, Bhuvar, Swar, Mahar, Janas, Tapas and Satya ; and one below the other,the nether spheres,severally called Atala, Vitals,'Sutala, Rasatals, Talatala, Mahatala, and Patala, together with Brahma’s egg, the four physical (gross) bodies with their adequate food-grains and drink.” —Vide Dene’ 6 Vedexte~ FBYG, Po 250 ' & PANCHADAS!. the whirlpool and deposited under the shade of a tree on the river bank to enjoy happiness. 32. So these ignorant and unspiritually inclined Devas and men for previous good actions of a prior existence, having received instruction from a teacher, devoted to Brakma, come to differentiate the Atma from the five sheaths Annamaya, elc., and attain to supreme felicity (¢.¢,,) emancipation. 33- What are the five sheaths? They are the Annamaya, .Pranamaya, Manomaya and Anandamaya. They cover the . Atma like a sheath, hence they are designated koska (sheaths). As the silk-worm after having woven its sac becomes confined and is subjected to much inconvenience, so these five-sheaths ‘cover the A/ma, render him forgetful ef his real nature and hurl him into a relationship with the external world. 34. Now for an examination of these sheaths. The result- ing product of quintuplication of the elements is the physical body. This is designated the Annamayakosk or the foodful covering. The subtle Astral body having within it the five - Organs of action developed from the active Raja, together with five vital airs constitute what is called the Liie-sheath (Pranamayakosh). 35. The five organs of sense (eye, hearing, etc.) the re- sulting product of the satwavic quality with the Mind (Manas) which is full of doubts represent the mental sheath. But in connection with the Spiritual Intelligence—the faculty of certitude—(Bocddhi) the five senses form the cognitional sheath. .36. Ignorance (Avtdya) which has been described as the cause-body has a particle of satwavic or good quality, which is impure; this with its inherent tendency for delights, pleasures, love and affection, etc., is termed the (Axandamayakosh) Blizsful -sheath’; in other words the Aéma for his conceit in each of these five sheaths receives a separate appellation, “that is to say in connection with food, foodft ife sheath, . vital; with knowledge, cognitional ; and bliss, blissful. PANCHADASI. “9 37. The Supreme Asma is to be differentiated from the five sheaths for which He has a predilection or coftceit by the methods of Anvaye and Vyatireka, If by the discriminating powers of intelligence, one’s own Afma be disintegrated or separated and rendered distinct from the five sheaths, thea ig discovered his condicion of everlasting intelligence and bliss, consequently the condition of the finite as represented by the Fiva is annihilated and he merges into the indication of Brahma, with which he is one. 38. In the dreaming state, consciousness belonging to the gross physical body—the receptacite of food—(hente foodfal) is absent, but the Afma is not wantlng in manifestibi- lity. He is present as a witness even here and auch a com dition is termed ‘ Anvaya’ or connection as cause and effect. (The oft quoted example of “I knew nothing then” is a trite example. Here the phrase signifies that all consciousness is at an end, but then the knowledge of such a condition is itself an experience of a certain amount of consciousness, otherwise for one to say on waking that be knew nothing while asleep will be impossible. Now this signifies that the mind in its ordinary state is a double combination of Atma pins mind, we are so much in the enjoyment of this twin medley, that its least disturbance as in fits, or trance where the miad sleeps, or in the dreaming condition when the mind ceases to receive the reflection of the A/ma,—fuil of intelligence,—we say we know nothing, here the literal condition of the Asma continues es active as ever, it is only the mind that is cut off from the influence of receiving the reflected intelligence which in its habituat wont. The Afma is a witness of whet the mind fails to perceive and such a condition is what is meant by the term just used,] while that otber condition in which the’ active manifestibility of the A/ma continues in the absence of con- sciousness in the gross physical body [#.¢., the consciousness of the gross body disappears in spite of the presence of Self} 16 called ‘ Vyatireka’ of dissimilitude. By these two metbods 10 PANCHADASI. the Atma] is clearly] discernible to be quite a separate thing from the groas physical body,—the foodfut sheath. 39. Carrying the same argument to the next stage, v/s., that of dreamlesa slumber the duality of Self and the subtle Astral body will be clearly established. To be more explicit, we have seen that the Asma is full of manifestibility and is ever 80, now, in the dreamless slumbering condition, the sub- tle Astral body is wanting in consciousness, such would not happen if it were the Atma, for the consciousness of Self never ceases so long as life lasts, hence they are twain, Therefore the two ‘methods are simply a process of analysts. The first refers to the A/ma, the second to the body. As in the first case, 80 here too, when with the absence of consci- ousness in the subtle Astral body, {the consciousness [of Self} is not in any way affected it is his ‘ Anvaya’; and when with the illaminating powers of Self, the subtle Astral body loses all consciousness concerning itself, it is its‘ Vyatireka.’ 40, Thus therefore while the diecussion of the five sheatha clearly establishes their difference from the principle Self, the tntroduction of the consideration of the subtle Astral body ix done on purpose, for if the Atma isa distinct entity from the same Astral body, then it follows thst the Pranasaya, Mano- maya ond the Vijnanmaya sheaths are aleo quite distinct and separate. For these sheaths are non-different from the Astral body, from which they differ only in composition and quality, —in the constituent elements of the Safwa, Roja and Tama qualities inherent in them, for which they bave esc 9 sepa- Tate name. 41. Now are to be explained for the purpose of sscertain- ing the non-identity of the cause-body with the Spirit, its Anvays and Vyatrieka in the state of the profound meditation (Samadhi) ; for such a consideration the blisaful sheath or the cause-body, though shakes of its coll of ignorance, yet the aangibility of the Spirit ass witness ie of the first, while the PANCHADASI. Ty contiggance of ignorance, notwithstanding the presence of the Spirit, ts an instance of the second. 42. By the aforesaid two methods of analysis the difteren. tiation of the Spirit from the five sheaths and its attainment of the Paraseanna is thus established, as in the plant sacckarume amunja the tender and new fibres covered by the firmer covering of older fibres can plainly be separated mentally by argument and reasoning, so by analysis and synthesis if the Spirit be disintegrated from its five sheaths or coverings, it attains the everlasting blissfulness and truth of the Supreme Brahma, from which it has not ever the semblance of dissimilarity. 43- Now this non-duality of the individual Spirit and the Supreme Brahma is indicated by the transcendental phrase (Tat Twam An) ‘That art thou.’ Here if the associates be left out according to the canons of Rhetoric, of abandoning apart, ‘That’ refers to Parabrahma—consciousness asso- ciated with illusion (Maya)—while ‘Thou’ refera to the indl- vidual consciousness associated with ignorance, if the asso- clates, vis, Illusion and ignorance, be abandoned, there remains only consciousness. This is indicated. 44. As a phrase cannot be comprehended unless the several words composing it are rightly interpreted, therefore the words ‘That’ and ‘Thou’ are being separately explained. The proximate cause of the universe,—Maya, aboundiiig in darkness (Zama Guna) and its instrnmental cause or material agent ,(Mayc) Illusion abounding in pure goodness, with the @ssociate Parabrahma is indicated by the word ‘That,’ 45. The same associate of Illusion (Afaya) abounding in impure goodness, full of desires, is indicated by the word ‘Thou.’ 46. Now lf the conflicting portion be left out of the: sig. nification after the canons of Rhetoric of abandoning a part® © This term is defined in the Vachespatya as “‘ Indication abiding in one part of the expressed meaning, whilst another iz PANCHADASI. of the indication, for the contradiction it implles, inal as the same Tilusion Is characterised by the three Gifferg#t.-pro- perties of pain, pure goodness, and impure goodness, the Impartite (remaining non-conflicting) consciousness is one in the two conditions of Ffoa and Brahma, therefore this non= duality is indicated by the phrase. a7. {Tl astrated} :—As in the phrase, ‘That’ Deva- datta is this, ‘that’ and ‘this’ refer to the same Devadatta with this difference in time that the first adjective pronoun referg to Devadatta seen in past time and ‘this’ refers to the present time, but if the contending element in the indication with reference to time past and present conveyed ty ‘that’ and ‘this’ respectively, be left out, there remains only Devadatta, and that is meant by the phrase. 48. So in ‘That art Thou’ ‘That’ indicates consciousness associated with I!usion—Parabrabma, acd ‘Thou’ conscious- ness associated with Ignorance—F 10a, if the associates Illusion and Ignorance be teft out there remains only the Impartite everlasting Intelligence and Bliss—the Parabrahma. 49.