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Wise persons® in their prior conditions had always comported themselves like persons quite indifferent; for instance they would say “ we know nothing,”"—which is another name for ignorance. 36. The nature of envelopment and its actions is thus set forth :—To throw aside the method of the Shasirer and de- pending entirely upon arguments to say “ There is no uniform intelligence and it is never manifested”-~in short to act in opposition to what conduces to its knowledge or perception is 9 result{of ‘envelopment.’ * Vékshep’ signifies projection, superimpesition, creation, or want of apprehension. THE PANCHADASI. SECTION VII. On the Discovery of Felicity. In beginning this treatise, the author Baanatirin1za Guev, ‘opens with a recital of the main subject of the Brikadaranyaka Upanishad:—“ A person who knows self,—his individual self to be one with Brahma,—has no more desire left in him, for ‘whose enjoyment he is to bunt after.” 2. The purport of the above Sruff text will be fully declared in the present chapter, and by that means the ac- quisition of felicity by one liberated in life will be thoroughly set forth. 3- With the view of explaining the signification of the word ‘person’ in the aforesaid passage, the mode of creation is now being determined. It ig said “Maye* through the reflection of intelligence creates (Jiva) individual and Iswara” (Srué). “Here the word Maya refers to the reflected shadow of Brahma, which is intelligence and bliss, The material cause of phenomena with its three attributes satwe, raja and tama is called Prakriti ; from a difference in composition vis., a preponderance of the pure good, and impure good Prakriti is respectively trans~ formed into Mays and Avidya. Now the reflected shadow of intelligence of (Brahma) in Maya is Iswara, while the same reflection in Avidya is called Jiva. ‘Thus then we find refiected Vou, il. 140 PANCHADASI. Hence it is nataral to infer that by Jiva and Iswara the whole universe has been contrived or fabricated. 4. The question naturally arises how much of the world is created by Jiva and Iswara respectively? From determi- nation to entrance belongs to Iswara; and from waking to emancipation, Jiva. That is to say, “Iswara for the desire that he should multiply and manifest himself in diverse forms” (Sruét) constitutes the beginning of the creative process in- dicated by the word determination ; and, his entrance in the form of the Spirit or self (Afma) in all beings indicated by the word ‘entrance’ is the finality of that process. In regard to Jiva’s creation the explanation is, one whose origin is the condition of wakefulness, that is to say the world, and eman- cipation, the final destination, for bis conceit in them, they are said to be his contrivance. Now Jiva for the conceit about his body, etc., and constant occupation in works, and enjoy- ment of happiness, with wife, food and drink while awake, enjoys felicity in profound slumber; and in dreaming slumber, he is an agent for experiencing felicity or its reverse, and when he realizes self to be the discoverer of all the three above named conditions, and no other than Brahma, he is emancipated and has no more re-births in store for him. 5. The signification of the word ‘person’ is now being set forth. [He is] ‘that changeless, unrelated intelligence, shadow of Brahma with the three attributes good, active and bad forms Prakriti, which for a preponderance of pure good or impure good is differentiated into illusion and. ignorance or nescience. Iswara is the reflection of intelligence in Maya, which is entirely subservient to him, and he is called all-knowing ; while Jiva is subject of ignorance (Avidye) it forms his cause-body, and for his conceit in it he'is called Jiva; Prajna, etc. ; and ss this ignorance is varied, so are beings of diverse kinds; this is the reason why Jiva and Iswara are said to be made by reflection. Maya and Avidya are formed from Prakriti. PANCHADASS” ce "gy Creation or- projection (Vekskep) is thus illustrated, To attribute the physical and subtle bodies, with the re- flex intelligence (¥ive), to the abiding uniform intelligence fe a result of this force of ignorance. It is the source of bondage; and belief concerning self as an agent/or} instrn- ment (a doer of action) is its result. ’ 8. But as prior to ita arising, the force of creation or projection was absent, it may be said to speak of ignorance and envelopment es conditions of that projection Js improper ; it is therefore cleared :—Though it may be wanting In thet prior state yet as its impress (santkara) is present, therefore to Jook upon ignorance cnd its envelopment as conditions of Vekshep [reflex intelligence] imply no contradiction. 39- Ignorance and envelopment for their priority of con- tinuance to Vikshep cannot be regarded es a condition of elf [because he is unrelated and is therefore subject to no condition (unconditioned), hence ultimately it comes to this, | - that ignorance and envelopment are simply conditions of the teflex intelligence. 40. If it be said, instead of admitting the impress of Projection (which Is uncertain and not well-known) for regard ing ignorance and envelopment as its condition, they can be attributed to the Supreme Brabms, and looked in the light of Its condition; the reply is, such an admission is clearly untentble for all objects are merely rained on the Para. brabma—hence their source~and they are conditions of - the Jiva. 4. If it be said, the conditions which follow subsequen) . to the origin of ‘projection’ as for instance, “I am doer,” “Tam a theosophist,” “Iam free from grief,” “1 am con tent,” are found to belong to the individual and are not dependent on Brahma. 43. To that I do not disagree; for “Iam ignorant, and the presence, being and manifestibility of the Supreme Brabma ‘re not conceivable te me.” In this way, the twe piler 20 i Sepalittons Of ignorance and envalopment'arn cleashy regdered wApRarent to belong to the individusl;; hence they ayo his. nditions. 43 Ignorance is not condition of the Supreme Brahma and what previous professors have said regarding It, as the source or refuge of ignorance, bes been only for the purpose Qf. deactibing the abiding seat of Brahma, And for the Ggneeit of all men in ignorance, it has been admitted an the ondition of the Individual ; this is particularly declared here. 44. Thus then having done with a description af the three conditions, ignarance, envelopment and projection—the wpyren of bondage—it is proposed now ta enter into con- sideration of the sources of ‘emancipation,’ o2s., invisible and visible knowledge. By these twa varietiea af knowledge when ignorance is dispelled, the two varieties of envelop- tent which eashrond the perception and existence of Para> brabma, “It is not manifested,” “There is no Parabrahms,” are also destroyed. 45. The nature of thet knowledge which destroys each. perticolar kind of envelopment is now being defined, By the invisible knowledge is removed the envelopment of non- gxistence.[of. the Parabrahma] with its cause ignorance; and by the visible is destroyed want of perception togethex with, ite causa ignorance. (Invisible knqwledge produces the per, ception “Brahms is” and this affirmation destroys the negation, There ig no Brabma.” Visiblej knowledge, om the other hand, brings in the perception “Iam Brabma,” consequently: RRA ODF can Hay thet he sega not}himeelf, therefore the want Of pagnifeatibility is removed too}. &,, With the. desizuction of want of seecifeetbiity dhe Syst form of envelopment—illusory attribation of the conditions: - of a Jiva to the supreme self—He is]an agent, a doer of: _setlnoy ebenate all destroyed and grlet,end,infatoation osase altagather to affert [the theosophist]. A ' 47. With the destruction. of: the bonds: witeh. tract an lnidtyfdtiel to ré-Incanditton, all gitel endl ‘chetiadtaiént thi: their Beftd, and: the theosophisr theta enjoys conteiterea nin sapreme felicity. ~ 48.) The Srwsf likewise suys concersing the reallastion of content both from a removal of gtief and from visite knowledwe as @ condition of the Individusl—* He who knows Self to be eternal, free, and no other than the Supreme Brahtiw bas nd more desire left in him, which to accompli¢h, he must wish!to Inherit a fresh body.—He acgaires supreme contest: ment.” 49. Te han been previously mentioned that visible know. ledge is divided into two varietles, of which the self-manifesti- bility of the subject [of that knowledge] is the first, and the viaibte perception by intellect, the second variety. 50, As in that first variety—self-manifestibility of ‘the’ snbject—so dating invisible knowledge too, the self-maatfnatl bility is equal, therefore in both of them, the existence of the self-manifested Parabrahma is established. $t. Instead of declaring “I am the Supreme Brahma,” to say “Brahma is” signifies invisible knowledge ; from an absence of contradiction it cannot be regarded asan error, —~ se. If the subject of the undisputable nature of visible knowledge be proved untrae, “ There is no Brahma,” thes the visible knowledge ia refuted or made to disappear; but since there are no forcible proofs to that end, hence visible know. ledge is never gubjected to refutation. $3. But there are others who raise objections to the reliability jof visible knowledge. They deny its freedom from error; for say they, from an absence of form in Brahma, Visible knowledge is a modification of error. But this may equally apply to knowledge pertaining to the blissful abode of heaven.