English
Asa Yogi with much perseverance and labour ac~ qires the power of concentrating his mind on one object, 20 @oes an emancipated person fix his attention on the Reat Brahma, with the object of acquiring lightness and heavi- ness, ete, 209, Asrepetition of practice leads to skilfulness in those desiroas of victory, men of faith, and Fogis; 30 docs discri- mination of self, by repetition, clear him of al! mistakes an? parily self-knowledge In the emancipated. aio. Then a person of discrimination by analysing the real nature of the enjoyer mferentially and differemtially, knows the witnessing Uniform Intelligence to be wnascociated! and unconditioned, in waking, dreaming aad profound slum- bering conditions. a1. For example. Whatever objects are experienced 4n the three conditions of waking, dreaming and profound slumber (be they gross, subtle or in the form of felicity), for ‘the purpose of enjoyment, that experience is present only in _ that pastiqulas condition where they are seen ot felt, though the whoese who is to cognise, ie present in all conditions. sete ‘nf asin th hare no detent oe or th ant. versal experience. 31a, Now in reference to inferential and differential ana- Iysis for the discrimination of self, the Vedas are proofs too, With this purpose the Srufi testimony is being cited. “That eelf when he cognises the enjoyable abjects of any of the three conditions is not transferred by them from one state to another; they continue’ where they are, but he passes over ta ‘nother state, without taking hold of virtue and sin, and their results, happiness and misery.” 213. “ Brahma, which is ever-lasting intelligence and bilse, ‘and witness, discovers all objects in the three conditions of time,—waking, dreaming and dreamlesa slumber ; and That am 1 am neither intellect nor reflection of intelligence nor any thing else besides.” He who bas come to identify self ia this manner, is freed from the usual mistake of confounding him with an agent and instrument. 214. Self is one ia ali the three conditions, end with dis crimination one who has come to realize him as distinct and separate from them, is no more subjected to birth and death, a15. Whatever enjoyable things are to be found in those conditions and whatever enjoyments may proceed from them to their enjoyers,® self is over and above, that isto say, quite distinct from them, he is intelligence and supreme felicity, atid That am I. 216. Who then is the enjoyer? From what has been said in regard to the discrimination — of self, it would appear that the literal signification of the word “cognitional” referring as it does to the reflex intelli- - gence, for its being subject to change is the enjoyer. . 217. “This reflex intelligence is illusory or material,” . * Viswa, Taijas and Prajna are the sie. : See are gross, sdbtle and felicity. PANCAADASI. “190. Experience confirms it too. Because the objective ‘World fs material and reflex intelligence (Fiza) is included . init, Like things produced in a magical performance both are unreal. a18.- In trance and profound slumber, the reflex intelll- gence is destroyed, and that is experienced by the Witnessing Uniform Intelligence. If it be asked, What benefit can the experience of its destruction bring forth? It is therefore said, _& person is led over and over to consider what bis self really is, In other words, the remnant of consciousness abiding in pro- found slumber expeiienced by a person on rising “I was sleeping soundly and knew nothing then” proves self to be no other than the Uniform Intelligence, unchangeable and indestructible : but this reflected shadow-is subject to change and liable to destruction, for it is unreal,-—because, material. 21g. Thus then, having ascertained the unreality of the enjoyer [reflex intelligence] a person no more desires for any enjoyments ; just as a person on his death-bed never desires to marry. 1 220, And as prior to knowledge he was accustomed to say “Tam the enjoyer,” but like a person with a split nose he is now ashamed and says, “Even now my fructercent works are bearing fruit.” Thus he suffers them to have their course with patience. 2a1. When therefore the reflex intelligence [Jiva] is ashamed to be reckoned as an enjoyer, he attributes it to the witnessing intelligence abiding in him. Therefore it is futile to ask who is the enjoyer? 222. Thusthen, it would appear from the preceeding verses that the Srué text “for what desire etc.,” has its purpose in interdicting the belief of an enjoyer. Both the Uniform and Reflex Intelligences are truly, no enjoyers ; ignorance attributes enjoyment to them, ao that when guosis has arisen, a person has no.more desire of enjoyment left in him: hence it is said, wabsequent to knowledge, what desires would attach a person . . PANCHADNSE! ~ ae é 150 to his: body and make him follow the bent ot ita , * tions? None. 223. That a theosophist is never attached to his body, nor is affected by its pains is now being declared by a passing - reference to the three varieties of body and their pains. Every individual has three varieties of bodies, physical, subtle and ° cause; and each of them has its separate ailments. 2%4. The diseases of the physical body are apparent enough, they are innumerable, and produced from wind, bile and mucus; among the symptoms are to be found bad smell, disfiguration, burning of the body, huskiness of the voice, and several others, which every one has experience of. 225. Those of the subtle body are desire, anger, covetous- ness, bewilderment or distraction. pride, and passivity, self- control, abstinence, endurance, intensity of thought and faith; they are called diseases, inasmuch as the presence of the former and want of the latter (passivity and the rest) :ara equally productive of pain, : 226, The diseases of the cause-body are now being cited from the Chhandogya Upanishad. When Ignorance, the material cause of the universe is destroyed in profound slume ber, @ person can no longer know either himself or another, but the seed for future misery which continues to abide even then, is called disease of the subtle body; so Indra said : to Brahma, 227, Now these varieties of diseases are. naturally con- nected with the three different bodies, inasmuch as in their absence, the bodies cannot last. 228. Just as with the separation of its.yarn, a cloth cannot: continue, and with that of earth, a jar is destroyed ; so with: the separation of diseases, the body is destroyed. 229. Neither the reflex intelligence, which is Jiva, nor the Witnessing Intelligence, which is Iswara, has got any disease, as will appear immediately. 230. It is impossible fot any disease to affect the intelli: ~~ en PANCHADASL - gee gf. the indixiduel; for no discrepancy can effect Its: eatural illumination. Since therefore, the reflected shadow _ of intelligence is devoid of disease, its counterpart, the Witness or Uniform is likewise free from it. And whatever disease’ is experienced by the individuat and said to affect him, is an. Glasion created by ignorance {for that belongs to the body and not to intelligence]. 331. The truth of the witnessing Intelligence is an Ilasion ereated by ignorance. From illusory attribution, the three bodies,—physical, subtle, and cause,--are regarded as sem- blance of the reflex intelligence, and real. 232. Daring that illusion, a person affected with diseases of those bodies exclaims “ I am unwell,” “I am suffering from fever,” etc. In point of truth, this expertence is unreal: just as illusion attributes bondage to the Intelligence which is free and not subject to birth and death. 233. As in the case of illness affecting a wife, or child, & person is affected with painful thoughts and considers him- eelf to be so affected ; a0 out of ignorance, diseases of the three bodies are attributed to self, experienced in that con- nection, and expressed in this manner: “ I am ill.” 234. But subsequent to knowledge, when the nature of self has been asceriained, all divisions are at an end, and he no flonger connects the Witnessing Intelligence with those diseases, so that by discriminating the real nature of self, he ceases to express any regret for whatever happens to his body. 235. For example. As in the illusion of snake in a rope, the sight of that false snake makes @ person run away from it, and when with the discovery of the rope, that false snake is destroyed, he is ashamed at his cowardice; similarly, subse- quent to knowledge of self, his previous conception about his being s subject of disease is destroyed, and he is ashamed at his ignorance. 236. Just as a pereon asks forgiveness of another, who has been offendod.by his false calusany, for pacifying him; so in PANCHADAS!. ao the mlstaten attefbutfon of bicth and détth fo self, a petson te to pacify by taking protection of the Witnessing Intelligence. 237. Just as for repested destruction of sin, penances are performed over and over, so for the destraction of ilfusory attribation, an individual is always to meditate on Self ax the Uniform Witnessing Intelligence. 238. As a woman with cancer of the uteres feels ashamed when in the act of being co-babited, so 2 theosopbist is ashamed at the mistaken notions, which he entertained, prior to gnosis of self. 239. Asa Brahnren accidentally coming Im contact with an unclean person, has recourse to usual penance and never afterwards found associating with him, so @ theosophist sub sequent to knowledge, ceases to havea conceipt for his threw Dodies and connects them not with self: As “I am, etc.” 240.