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ete gh tll and saabnc other = one 1 Tuminate: 164 - PANCHADASI. 96. In the opening verse of the present treatise it:hes already been said :—“ He who knows his individuated self to be one with Brabma, has no more desire Jeft in him, te gratify which, he is to follow a physical body and grow old.” Now this perception is called visible knowledge. 97. ‘Visible knowledge’ is produced by a right under- standing of the transcendental phrase ‘That art Thou.’ But to make it firm, it is necessary again to have recourse to ‘hearing’ ‘consideration’ and ‘profound contemplation.’ This Is the firm conviction of all professors of Self-knowledge. 98. As for instance, “Till the knowledge of ‘I em Brahma’ fs firmly fixed in the perception of an individval, be should practise passivity, self-control, and the rest along with hearing, ‘consideration, and profound contemplation.” 99- In that firmness of visible knowledge there are obs- tacles such as ‘impossible ideas’ and ‘inconsistent or aptagon- iatic ideas.’ or discover It, is impossible,” [what is light cannot be discovered by anether object]. “Between the cognition of an inanimate object, asa jar, a cloth, etc., and the cognition of Brahma there is this difference. in the first instance (this jar, etc., the mental function assumes the shape of, or pervades through, the unknown jar and dispels the Ignorance which rests there; by its reflected Intelligence, it then discovers or renders it visible. As is mentioned in the Shastras:—"The mental perception and its indwelling reflex Intelligence both occupy the jar, the first dispels the ignorance about it, the second brings it out to view, é.e., renders it visible.” As the light of a lamp taking possession of such articles, ‘a jar,’ *a cloth,’ etc., as occupy a dark corner, dispels the surrounding darkness and brings them out to view by its own brilliance, so the mental function after dispelling the Ignorance which occupies an unknown jar, brings it out or renders it cognisable to the senses by its indwelling reflex Inteliigence.—Duoxz's Vedanta- sare, p. 43- PANCHADASt, 105 too. If from a difference of desire, and difference in the branches* of the Vedat, works and sacrifices enfomed In several varieties should cause any embarassment or obstruction to the firmness of visible knowledge, it is therefore necessary that one should repeatedly, over and over, have recourse to the means, ‘hearing’ and the ‘rest.’ tor. But what is hearing? The purport of the Vedante in the beginning, middle and end, deals exclusively on the oneness of individual self and Brahma; to know this for certain ts called ‘hearing.’+ * The Sanskrit word ‘shakha’ has been converted into ‘branch’ ; of it Rig Veda has 21, Sem 1,000, Yajur 109, and Atharea 50 branches. Vyas divided one Veda into four parts and subdivided them into branches as above ; each branch has had its representas tive or follower, then it is difficult to say if it is yet so. But this much is certain that the practices enjoined in the several branches are not indiscriminately adopted by all alike, but by the particular sect who is a follower of that branch, and each branch has one Opanishad : generally the names of the branch and its correspond- ing Upanishad are identical, and we have altogether 1180 Branches and Upanishads, of which 840 Upanishads deal on works and are called Karmakanda, and 232 treat on the worship of Brahma for which they are called Upasanckanda. But authors include devo~ tional exercise in works therefore all the above are classed under the Karmakdnda leaving 108 which help the cognition of Brahma; and as these are the concluding portions of the Vedas, or contain the essence of their doctrines,they are called Vedanta or Faana- kenda, + The means for ascertaining Brahma are :— 1, In the beginning and the end. a, Repetition. 3. Novelty. 4 Result. s. Itlustration by praise. 6. Iilustrating by supporting arguments. - 166 PANCHADASL to. In the first chapter of the Shartraka Sutras, Vyas defines ‘bearing’ in the manner just mentioned. What pre- vents to stem away impossible ideas concerning the oneneas of individual self and Brahma, that is to be demonstrated, is termed consideration in the second chapter of the same work. 103. The method by which uncomformable ideas regard- tng non-duality are removed or destroyed is now being dectared :—from settled convictions [impressions] of several prior births, and from a consciousness of the physical and subtle bodies being none other but seit, the reality of objective world is apt to arise in the perception over and over, 104. This is called an uncomformable, inconsistent or antagonistic idea, and is removed by an earnestness of the mind, g., profound contemplation which is produced by devotional exercises on the Brahma with attributes [Personal] from the precepts of a professor concerning It, 105. Since from the worship of the Supreme Brahma is produced ‘earnestness’ therefore the Vedanéa insista on the propriety of that worship as a means to the practice of earnest- ness of mind. But if on the other hand, a person recetves inatruction on the worsbip of the Impersonal Brahma, without his having practised earnestness, his devotional exercises wilt help him to that end and there is no doubt about it. 106. Now the practice of the Impersonal worship is being set forth, To think on the light of Brahma, to study the utterances on the subject, to fix it in the perception by argu. ment and analysis, and constantly to meditate on It are called the practice of the Impersonal worship. 107. “A qualified person possessed of the four means for the acquisition of self-knowledge and actuated with a desire for release, regards each individuated self as the Supreme self, and without any trace of doubt left concerning their oneness and nun-duality, devotes himself earnestly to assimilate this solemn truth into knowledge and leaves off speaking, dwelling upon, or thinking on things that are no-t PANCHADaSI. 167. self: for, speaking entails labor on the tongue, as thinking does on the mind.” 108, To the same end, the Srués says [Gita Chap. rx, v. 22z,] “He who contemplates self to be one with, and non- different from Brahma and always worships me [Krishna] iw that way, for him I bring about the accomplishment of the several varieties of Foga, called acquisition of the unattained, and preservation of what has already been attained.” The Sruft and Smrité are cited by way of illustration ;— For the purpose of keeping away antagonistic ideas, in regard to self they insist upon creating an earnestness of the iutellect ; and that always. 110. The mistaken notions of the body, organs, etc., being identical with self and the reality of phenomena, are called antagonistic ideas. It may be asked why? To account for it, the indications of antagonistic ideas are being ciled, To perceive a thing in a way different from its actual condi- tion is called antagonistic idea. As for instance, when nacre ja preceived as silver, its original condition of shell is left , out of consideration and it is perceived in a different fight. In the same way, to perceive self to be one with the physical body and the rest is to leave out of consideration ctual condition and introduce something quite foreign to his nature, Similarly, the belief or perception of a disobedient son, that his father is his enemy, is an antagonistic idea. 1r1, Now self is distinct from the physical body etc., and phenomena are unreal, yet to believe in an opposite direction and confound him with the body and the reat, and to believe in the permanence of the objective world Is nothing else but an antagonistic idea. 11a. But it has been said, that an antagonistic idea in removed by earnestness of the mind. This is now being particularly set forth. By constant dwelling on the actual condition of self, and considering his difference from the body aud the rest, as also by regarding the impermanence of all 168° PANCHADASI. toaterial objects ahd constantly fixing it in the mind, the intellect is cleared of all antagonistic ideas. Hence it ia said, & person desirous of release should never cease to think on the impermanence and unreality of phenomena and the distinction of self from the body, organa of sense, mind, etc. 113. A dissenter stops to enquire whether there are any tales required, like the performance of devotional exercise, for bringing about the perception of distinction of self with the body, etc., and the unreality of material phenomena. Whether like the recanting of sacred texts, or meditating on the image of Vishnu, etc., it is necessary that one should adopt certain rules in bringing about the perception of distinction of self from the body, etc., and the unreality of the universe, or it follows as 2 matter of course, without the observance of any rules like the ordinary practices in vogue amongst men. 114, The reply is. To dwell upon the actual condition of self and the material universe constantly, requires no other tules, because of its result being visibly perceptible. As for instance, & person desirous of satisfying the cravings of hunger, observes no rules like the performance of a devotional exercise to appease it while sitting at dinner, on the other hand, eats till he is satiated. 11g. A bungry person whether at his dinner, or without It, or by any other means, out of his own desire appeases it. That is to say, when his dinner is ready he eats, when it is not, he engages his mind in play or something else, so a8 to spend the time and divert his attention from the pangs of hunger, or in conversation or sleep ; anyhow, be eats his dinner out of bis desire.