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So far then, having established the Parabrahma as the indication of ‘That’ and ‘Thou’ it remains to be seen whether such indication refers to the associated or unassociated condition, For if such indication refers to the associated condition then it reduces it to ‘ non-being’ (asf) and therefore. cannot mean the Supreme Brahma which is ‘ being’ (sai). As for the unassociated condition being indicated, it is an impossibility, for neither the eye has seen nor the ear heard it, besides the attribution of signs in the indication will reduce it to the condition of an associate. partof it is abandoned. As for example, in the sentence "That ia this Devadatta,’ whilst the meanings expressive of past and present time are abandoned, another portion of the expressed ‘remains and cenveys the idea of the one Devadatta,”— Vedantasara, p. 87. PANCHADASI. 33 To such an objection it may be asked whether an ani fs present In an unassociated, or described as 2 veperste entity in an associated body. For what is un- associated cannot be said to have eny asrociate, an such & condition will reduce it to the very reverse of its actuality, then again as an associated body means a body with an associate, therefore when it becomes associated it takes up the associate, similarly the body may be sasociate and its associate, the body. Hence it leads to a fallacy in the premises and yields no satisfactory solution. It is called “unmactual defect.’ Therefore such erroneous disquisitions are ‘untenable on both sides. 51. Now, such a fallacy is not confined to the points at issue in the foregoing instance only, but must be admitted in all bodies which have quality, action, caste, and relation, otherwise such bodies cannot be ascertained. In other words whether a quality resides in a body with qualities, or without them, In the latter case no quality can be present and in the former the ‘same unactual defect’ is noticeable. Hence it ie only necessary to find out the simple presence of a quality in a body and not to analyse it after the above fashion as to, whether it is with or without quality, with or without en. associate. 53. Therefore to attribute to the Supreme Self any associ+ ate, attribute, indication or relationship is simply the product of Ignorance, for Self is simply eternal intelligence and bites, and without any thing else. . $3- Thus to ascertain the drift of the real signification of the transcendental phrase after the method of the Vedanis le designated ‘hearing’ about the Parapaamua. After having, ascertained ft, continually ta consider and reflect on it with the help of the supporting arguments is celled ‘ conatderstion’ {(jasana). : 54 By the two methods of hearing end consideration shen the mind free from all doubts and ancenaintles cemes y PANCHADASI. to be en-rapport with the Supreme Self, it is called Widgiye ‘#and,) profound contemplation. 55. When such ‘profound contemplation’ has been ripened it is called ‘ meditation’ (semadht). In such a state when there is no recognition of subject and object, (¢. g. the pftson contemplating Is the subject, and the Parassanma, the object of contemplation) but the mind merges into the object of contemplation, the Supreme Self, and the function Of the interna! organ is unmoved like the unflickering light of a lamp it is called (Wirvitelpa Samadhi) ‘contemplation , without recognition of subject and object.’ 56. In such a condition though the individual bas no actual knowledge, yet on rising from his meditation he re+ members that he was dwelling on the Brahma, Hence it ia quite natural to suppose, that then, the mind assumed the shape of the Supreme Self, and unknowingly rested on Him. 57. JE it be alleged that during such meditation the will- force is suspended, hence itis quite impossible for the mind to assume the shape of the Brahma and become one with it, For to awaken the function of an organ, exercise of indivi- dual effort is needed, without which effort no function is roused. To such @ query the answer is, that at the beginning of profound contemplation there was present intense effort, which by continual exercise formed intoa deep conviction, and this resulted in a continuous flow of the function moulded into the shape of the Brahma. 58. Bhagavan Sree Krishna compares the fixed condition of the mind in meditation to the light issuing from an un- flickering Jamp, in his discourse with Arjuna (Vide Bhaga- but Gite, Chapter 6, Verse 19). 59. Such meditation enables an individual to escape the _Aermaic law which hurls a man to repeated birth and death in thia transitory sphere, to reap the fruits of his deeds, good and bad, committed in a previous state of subjective existence; ft deatzoya both good and bad actions and leads to the growth PANCHADASI, mg “of thet pure religion which helps the individual to the know- ledge of (Brahma) Supreme Self. 60, Since it rains an unceasing torrent of nectar such meditation bas been termed by men learned in Yoga the * Religion cloud.’ 61. After the destruction of good and evit wishes in &h infinite variety of ways and the cumulated products of good and bad actions of previous existence have been uprooted en mass¢ through the instrumentality of such Religion-clond- meditation, the transcendental phrase becomes clear and free from obstacles, at first, to help the cognition of the Brahma which was hitherto present dimly and subsequently as plainly as thing is discovered in one’s own hand. 62. The imperfect and obscare discovery of Self whicti follows, after hearing the discourse of an adept teacher, versed in Brahmaic lore, on such phrases as, That art Thou, etc., helps the destruction of all sins committed knowingly, Itkea blazing fire. In other words when one has come to know the Brahma, bis wishes and actions cease. 63. The precepts of an adept teacher on the aforesaid phrase so helps the knowledge of Self as to render Him visible, then as the sun disperses darkness, s0 such knowledge destroys Ignorance which is the cause of this material world {and cats of the chain of consecutive re-births.} 64. IE one attached to the world will follow step by step the means of knowledge herein indicated and by cloee reason- ing and anslysie fix them in his mind, he shall then be ablo to cut of the chain of consecutive re-births,—soon to attain to the state of ineffable bliss. SECTION It. Feow the Srufi we gather that before the evolution of the objective world, there was present only ‘existence’ (Sa/)—the secondiess Reality Brahma—from which all things have been derived, hence an analysis of the several elements is necessary for the cognition of Brahma. For sucha purpose, these are now being considered. a. There ere five-elements:—ether, alr, heat, water, and earth, distinguished by their specific properties of sound, touch, form, taste and amell. Ether and the rest are marked by the properties one, two, three, four and five in a conseca- tive serial order, ether has only one, the next one slur one, that in two, and so on till we find the fast having four properties derived from the bases, together with its specific praperty. 3- To be more explicit, ether has only one property, sound; air, sound and touch; heat,—sound, touch and form ; water,—sound, touch, form and taste; earth,—sound, touch, form, taste and smell. Hence, ether has only the pro- petty of communicating sound as evidenced in echoing, ait besides emitting a peculiar sound in its passage, also com- Mmumicates @ sensation of heat and cold which istouch. In the same way, heat manifests itself by its crackling nolse, sensation of warmth and visibility; water by its peculiar rip- pling or rushing sound, cold feel, white form, and mild taste; and the earth by its sound, hard feel, divers shape, variety of taste, and good or bad smell. This is evident enough. 4 [For the recognition of the said five properties, we have five especial organs of sense, to wit, the ears, skin, eyes, tongue and smell] These organs from thelr separate seats becomes gradually accustomed to carry on their individual functions, and as they are very subtle,—hence cannot be seen PANCHADASI. it, their presence is manifested by their functions,* by which alune they are conceivable, and they generally take hold of, or cover external objects. 5. Notwithstanding the general tendency of the several organs of sensc, to cover external objects, they do at times take an inward course. For instance, if the external meatus ve stopped with a piece of cotton wool, the passage of sound will find no obstruction, but will be distinctly audible, through the medium of the air situated within. 1n the act of drinking and eating the stomach feels a sensation of cold and warmth in the same way as the skin does; closing the eyes brings on darkness, and eructations convey taste and smell. 6. Speech, prehension, progression, excretion, and emis- sion are the functions of the five organs of action. (Here again we find, that there are as many actions as there are organs,—an sbsence of the sixth function is due to the want of an organ to perform it.) Agriculture and trade &c, are carried on by means of the very same active organs, hence naturally they come within the aforesaid category of speech and the rest. 7. Mouth, hands, feet, anus, and the genitals are the five organs of action. 8. The dive external orgaus of sensation, and five organs of action are controlled by the mind which has ita seat in the Jotus of the heart. It is likewise called the ‘internal organ,’ {Anthakarana) for its inward action is independent of them. Not so with the external, for which it has to depend entirely upon the senses. "The Aryan Rishis never mistook the external organs, eyes &cc.