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270. For this difference between a theosophist and doer of works, there is hardly any ground of contention or diapute between them, just as two seas situated apart cannot mix their waters or form a junction. 27%. Because a doer of works and worship has for his pursuit body, speech and intellect, which a theosophist has not, (his is the Witnessing Intelligence), Thus for a differ- ence of subjects, there is no common ground of contention. {In other words, not-self, and self are situated quite apart from one another, not-self is the subject of a doer of works, and self that of a theosophist, hence for a difference of pursuit, of not-self by the former and self by the litter, there is no apprehension of any quarrel between them.] 272. In epite of this difference, if they would quarrel, from an ignorance of each other, that can only create mirth to @ person of intellect, just as to deaf persons quarrelling from an incapacity of hearing what one says to the other, excites laughter. ; 273. A doer of works and worship has no cognition of ¢ the Witnessing Intelligence, but a theosophist knows it to be PANCHADASE: Brahmas, and how can that knowledge of the latter be injertout: to the former? : 274. A theosophist “has discovered self, and he mistakes . him not with the physical body and the rest, which arc non-' eternal, therefore they engage not his attention; but for doer: of works to be engaged quite in the contrary direction, cannot be harmful to the former. . 275. It it be contended, for a theosophist to be engaged in works and worship is not proper, but where is the propriety of their cessation? And if cessation of works, be the extra- ordinary cause of knowledge, in that case, there can be no in- clination for the acquisition of Self-knowledge. 276. If it be said, subsequent to knowledge, there is no necessity for inclination to cause it, the inference naturally will be: What is the necessity for cessation of works to bring forth knowledge, inasmuch as they cannot cause any obstruction to, or destroy it? 247. Neither ignorance, nor conceit, (egoism) can cause any obstruction to it, for they have been destroyed in the first stage of knowledge, by discrimination of self, a78. Therefore ignorance, already destroyed, can create no obstruction to, or cause destruction of knowledge. When a live: rat flies at the sight or approach of @ cat, how can a dead rat tnjure him. 279. When a person stands uninjured after receiving the thrust of Pashupat weapon, how will a.lighter one without steel points cause his destruction? 280, When from performance of works and worship fm an infinite variety of wayz, a person has come out victorious in his © fight with the fractescent works, and landed in full knowledge of self, he can never be affected in a manner 80 28 to have it destroyed. 281, Though destruction of ignorangp and its prodact, caused by knowledge, allow that ignorance to continge like a 200, _ PANCHADASI, dead body, yet such appearance is not injurious to him, on the other hand, it proclaims his glory. 282. He who does not alienate himself from this all-power- ful knowledge in any way, has nothing to fear either from inclination or its reverse—they cause him no injury, 283. It is always proper for the ignorant to be engaged in works and worship, for they help the attainment of heaven : or by rendering the internal organ faultless, pave the way to the acquisition of knowiedge, whereby to be emanci pated, 284, When a theosophist lives in the company of such an ignorant person, no harm can befall him, if he be engaged in similar works at his intercession. 285. Sutin the company of the wise, he should discard all works, increase his stock of knowledge by attributing de- fects to them. “986. And for a theosophist to be engaged in works, in the company of the ignorant, in the manner aforesaid, implies no fault, 287. Just as a father when thrown to the ground by hia child, or scolded and .nade bad use of, feels neither pain nor ia angry with him, but caresses all the same ; 288. So a theosophist either caluminated, or praised by the tgnorant, returns it not, but tries to create knowledge in them. And thus he uses them. 289, Now the result of this practice of a theosophist ‘among the ignorant is being declared. That which helps the cognition of self in the ignorant, 2 theosophist should do; he has nothing else proper for him. 290. And satisfied with the accomplishment of what was proper for him to do, he mentally reflects in the following manner, agi. Ihave a tangible perception of the eternal Self, there- fore I am blessed. . The supreme felicity of Brahma is plainly Manifested to me, therefore I am blessed. viet PANCHADAST. 20 #93. The miseries of earth-life touch me not, therefore F dim blessed. ‘The darkness of ignorance has left me, therefore Tam blessed. 293. I have nothing proper left to be done, therefore J am blessed. My desires have all been now accomplished, hence F am blessed. 94. Verily I am blessed, I am blessed, my satisfaction is unrivalled ; I am blessed, and blessed and blessed, and twice more blessed. 295. My merit is producing fruit “1 am supreme good,” my merit is extremely wonderful, and for that, “I am wonder- ful too.”" : 296. How very wonderful are the Sacred Writings, Gurw and knowledge ; and how incomparably exquisite is the feli- city which I am now master of. 297. Now the result of studying this treatise is set forth He who studies it always, is immersed in the felicity of Brahmat and experiences supreme felicity always. SECTION VIII. On the Discovery of the Uniform Intelligence. Wrrnourt clearing the signification of ‘That’ and Thou’ of thé transcendental phrase “That art Thou,” there can be no know- ledge of oneness of individual self and the Parabrabma as a means of emancipation, therefore in the present treatise the Itteral and indicated signification of ‘Thou’ is to be first ascer- tained, Just as the ordinary light of sun discovers a wall and other objects, but by concentrating that light on a glass and reflecting it on them, they are emblazoned and strikingly illu- ‘minated, so is the Uniform Intelligence vivilying or iluminat- Sng our bodies, intensely manifested by the individual Intelli- gence centred in the Intellect or Spiritual Soul (Baodhi) and gains doubly in brilliancy, 2, Aw in the gun's light reflected through a lens on & wall, here and there a stray ray of light retains its ordinary Iumino- sity and absence of that junction of the lens with sun-light makes no difference in it: 3- So the function of intellect, endowed with the reflected shadow of Intelligence, helping the cognition of external ob- jects by forming a junction with them (in waking], or its want [in profound slumber], is discovered by the Uuiform Intelli- gence. Know it to be distinct from the reflex #Prelligence with the function of intellect. 4. That reflection of intelligence seated in intellect, as “gumes the shape of an external object which it secks to cog- nise, and discovers itso: “This is a jar.” But knowledge of its properties, etc., is brought about by the Uniform Intelll- gence as “I know a jar.” 5. Prior to the modification of intellect in the shape of a Jar, “I know not a;jar” arises from the Brahmaic Intelligence PANCHADAS. ws [uniform] ; an@ subsequent to its perception in the modified ‘intellect, a person discovers it and says, “I know a jar.” This isthe difference between the intelligences, Individual and Brab- maic, {uniform}, 6. As in a steel knife, its sharp edge is confined to one side, so the modification or fenction of intellect resides in one part or province of refiex intelligence and ignorance—the two pervading a jar, are said to make it known or otherwise. 7. Like an unknown jar discovered by the Uniform (Brah- ‘maic) Intelligence, known jar is also discovered by it. Why? Because reflex intelligence simply creates a knowledge of jar,* and that known jar is discovered by Brahmaic intelligence. 8. Intellect, without the reflex intelligence, can produce no cognition of an object, consequently, in the cognition of far as a Jump of clay, there can be no difference apprehended between the reflex intelligence and modification of intellect of clay. g. As without knowing it, on one can say, that be knows @ jar, so without reflex intelligence, simple pervasion of a jar by intellect cannot be admitted to cause it to be known. ro, From what has been said, it would appear mental * Says The Vedantasara:— In the cognition of ‘This is a jar” the mental fanction assumes the shape of, or pervades the unknown jar and dispels the igno- vance which rests there. By its reflected intelligence, it then dis- covers or renders it visible. As is mentioned in the Shastras, “the mental perception an indwelling Intelligence both occupy the jet, the first dispels the ignorance about it, the second brings it out to view, (i.¢., renders it visible.” As the light of a lamp tak ing possession of such articles as ‘a jar,’ ‘a cloth,’ etc, which occupy a dark corner, dispels the surrounding darkness and bring them out to view by its own brilliance, so the mental func~ tion after disp elling the ignorance which occupies an unknown jar, ‘brings it out or renders it cognizable to the senses by its indwel. ding reflex intelligence Vide Daois’s Vedantasara, Fp. 49-44. 27 PANCHADASI. 3 Bitdion (Cotetfect) with reflex intelligence assuming the mrodf- 2. fication of an object which they prevade are the source of its cognition; and that knowledge is not to be expected as capae ble of being brought about by the Uniform Intelligence, since it was existing prior to its being known [or discovered by the intellect with reflex intelligence]. 11.