English
If it be said, to ‘attribute individuality, i, connect the first personal pronoun ‘I’ with that unrelated intelligence [Supreme Seif] is not possible, 20 as to make one exclaim “I am the unrelated fatelligence,” and it cannot be perceived so. The reply is, egoism or individuality has three different significations of which one is primary and two sscondary. to, Mistaken attribution of an identity of the uniform and reflex intelligences on one another is said to be the primary 54z PANCHADAS!E. ‘ndication of the ward (akam) ‘I am ;” for ordinarily peopte ‘ase it in that sense. 18. Now then for the two subordinate or secondary signi- fications. The reflex and uniform intelligences are both of tbem separately looked upon as aham. Both in common parlance and Vedic illustration, all wise persons have ever been in the habit of using it in that sense.* 1a. In the ordinary phrase “I do go” @ wise person dis- connects the uniform from the reflex intelligence, and acknow- ledges the former to be the literal signification of the personal pronoun ‘5.’ 13. Inthe Vedic expression used by way of illustration as for instance “I am the unrelated intelligence,” ‘I’ refer to the uniform intelligence according to the light of the Shastras. 14, If it be alleged, knowledge and its reverse are only the attributes of the reflex intelligence, and never that of the ® The primary import of ‘I am’ is the predicated intelligence of the internal organ with reflection of intelligence, and it does not indicate intelligence pure e¢ simple, hence its subject neither; but then by the indication of abandoning a part from the reflex of the internal organ and intelligence according to the usual practice amongst men and in the Vedas, the remaining unabandoned part implies (4ham) ‘I am’ or the principle of individuality, and this is its ‘indicative indication,’ but that is also its secondary or subor- @inate import. From the function of that indicative indication, the pure intelligence is a subject of egoism (‘I am’), and as the subject of function is dependent or subject of this world, neces- sarily therefore from indication, intelligence is also called subject of function. Now the subject of function signifies the disappear- ance of envelopment from intelligence which then produces art aversion for the world ; and that indifference when strengthened Jeads 2 person to discard it altogether as an unreality but existing apparently from illusion, and seek the company of a Guru for acquiring knowledge of Self. PANCHADASI- 143 uniform, hence how it is possible, for the reflex intelligence of the individual to perceive and acknowledge “I am the uniform intelligence ?”” 15. The reply such a declaration is not at all faulty; for both the intelligences are identical im nature, and refiex is merely @ false name; with its removal or disappearance the uniform alone remains. 16. Ié you say the perception “I am the eternal uniform intelligence” to be false too, I do not deny it. Just as the filusion of snake ina rope is false, and that enake has no more the power of moving or holding its head up, so the connection of egoism with either the reflex or uniform intelli- geuce can alike be admitted to be unreal, 17. Though the perception “Iam the eternal uniform intelligence” be false, and from that it is quite natural to expect the destruction of the world, for it is well-known that the offering given to a Deva is according to his dignity: there. fore according to the nature of the ignorance which deter- mines the reality of phenomens, js its destruction possible by the light of knowledge proportionately. 18. In the aforesaid manner, by regarding the reflex in- telligence (Jiva) to be identical with the uniform latelligence, there follows the perception “Iam the uniform intelligence,” for without this knowledge of their oneness, cognition of non-duality can never accrue, as is over and over said in the Srutt. tg. As in the instance of the body considered to be self, men generally fix their belief without any reserve or doubt, soin the case of the finite intelligence of the Jiva regard- ed one with the uniform end all-knowing intelligence [of Brahma} one should alike consider it without doubt and reservation.* ® When @ person says “I am a Brahmana” he has no more doubts nor any conflicting ideas about his being one belonging to i” PANCHADASI, ao. Sankaracharya in his Upadesha Schasri oxpresses also ~ the same opinion that such a perception is a means to eman- elpation: “Like the knowledge of the physical body being aclf, one who gets that refuting knowledge which hinders the conception or perception of the body being self, is released though he may desire it not.” a1. If any one were to say that the word ‘this’ bas re- ference to the visibility of self [as for nce “ This jar,” “This book,” “This cloth.” Here ‘this’ is used to identify the several articles in connection with which it is used; so in the phrase “This am 1” the visibility of self indicated by the first personal pronoun is established by ‘this’} and that visibility is full well-apprehended by us [Vedantins], for he is self-manifested intelligence, and as such, always visible.* 22, And as in the case of the visible “tenth person,” ignorance can be attributed, so with regard to intelligence (self) visibility and invisibility, knowledge and imperception are alike attributable in spite of his visibility. 23. The ignorance of the tenth person, is now being declared. Ten persons collected ina certain spot to cross @ river; on alighting at the opposite bank they count them- the Brahman caste, and the connecting of ‘I’ with that caste con- nects Self with it ; in the same way, similar knowledge in respect to each individual self is fit to be used as 8 means for attaining emancipation, for as in the next verse, by transplanting self from the physical body, caste, etc., on account of contradiction they imply when he comes to exclaim ‘1 am Brahma” his emancipa- tion is an accomplished fact, for the ignorance and the materials for future re-birth are all destroyed by knowledge. And for such @ purpose the Srufi has used the word ‘this’ (ayam.) * Intelligence stands in no need of discovery by any extra- neous means, hence always manifested. Then again, the instru~ ment of ‘envelopment’ is also wanting for which it is always visible, 4 intelligence were to have ‘envelopment’ {ignorance has it only) it will be reduced to the condition of insentiency, PANCHADASI. 145 selves; but strange to say, whoever counts, forgets always to inctude himself, and comes to stop at number nine, though the tenth (himself) is vistbly present to all. Thus bewildered, a4. They exclaim that their ‘tenth’ is missing, and virtually he must have perished by drowning. This force of ignorance is called its ‘envelopment’ (azarana). 25. Fully believing that their “tenth person” has perished in the river, and is now no more, they bewall his loss, and vent to tears. This is due to the creating or superimposition (Vikshep) of ignorance. 26. At this juncture, a stranger came up—he had not been similarly affected by ignorance—and said, your tenth person has not perished; on hearing his word they got in- visible knowledge of the tenth, resembling men’s knowledge of Swarga and the several abodes. a7, Then when he shewed them their tenth by counting over, and pointed out the mistake and how it did occur, they left off crying and were very glad to find their missing number, 28. As in the previous illustration, we have the several conditions of ignorance, to wit :—envelopment, creation, in- visible knowledge, visible knowledge, joy and dissipation of gtief, s0 how self, is to be considered by attaching these seven conditions consecutively to him is shewn in the following manner. 29. Engrossed in their usual avocations and worldly concerns, when men are unable to know the real nature of self, it is called ignorance ; 30. And the absence or want of manifestibility of self in that condition is called envelopment; as to regard him as an agent and instrument is akin to the creating power of the same ignorance. And they exclaim “There is no uniform intelligence,” “It is not manifested,” etc, [The attribution of the reflected shadow of intelligence together with the subtle and gtoss bodies to self, ic. to mistake them with him hea for ite cause the same ( Vikskep) projecting force of ignorance.]" 1p PATHADAS!. gt. When there follows an invisible knowledge of the uniform intelligence as for inatance, “It exists,” from the aclf-evident postulates of the Shasiras, and subsequently by due consideration, profound thinking and discrimination, an individual perceives that he is no other than the same uniform intelligence, it is called visible knowledge. 32. Then again, when by casting aside the ideas of agent and instrument with regard to that intelligence, a person is freed from experiencing delight or pain, and finally as a suc- cessful result of that knowledge experiences blissfulness, that is called dissipation of pain and satiety. 33. These conditions of ‘ignorance,’ ‘concealment,’ ‘crea- tion,’ ‘invisible’ and ‘visible knowledge,’ ‘dissipation of grief,’ and ‘delight in the form of satiety’ are conditions of the indivi- dual only, and not of the uniform intelligence. 34. They are the ordinary cause of bondage and eman- cipation. Of them, ignorance with its powers of envelopment and creation, super-imposition, or projection are the cause of bondage; while the rest are the source of emancipation. 35. With the view of determining the nature of ignorance and ita two powers, ignorance is now being declared.