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Intelligence abiding in, and mistaken for, Jiva—who is the reflected shadow of Intelligence combined in the gross and subtle body, is in the Vedunia declared to be the Uniform, 49. And Brahma is the substrate of Intelligence perva- ding everywhere, and completely in phenomena fabricated out of illusion, * Vadha Samanadhikarana means that condition of mutual relationship, when a thing establishes its non-difference with its companion by lapsing into it. Here the thing is a Vadha sama~ nadhikavana to its companion. As for instance, the reflection of a face merges into the face (when the mirror is withdrawn) hence they are non-distinct; the reflection is the face itself and not some- thing different, and this mutual relationship of the reflection with the face is called (Vadia samanadhikarena) ‘community of tee ference by merging.'——Vickarsager, Duous's Edition p, 121. + Vide note pp. 212213, 214 PANCHADAST. +80, Since therefore illusion attributes the unreal world, and mistakes it for the indestructible and unchangeable Intel- ligence, the substrate of all, it is not at all surprising that Jiva, who ig the reflected shadow of Intelligence should be similarly attributed, as there, Jiva is a part of the material world. 51. For a difference in associate, the material world and Jiva included in it, ‘That’ and ‘Thou’ appear to be distinct; virtually they refer to one intelligence. 52. That reflex Intelligence (Jiva) assumes the attributes of the spiritual soul, intellect or Boodhi, viz., as an agent or instrument and demonstrator, and the illumination of self; for which, it is said to be an illusion [just as in nacre no silver is present, but illusion attributes or super-imposes on it, Here we have two conditions “This nacre” is the seat or abiding place of silver, and the other, attribution or superimposition of illusion ; so in the superimposition of reflex on the Uniform Intelligence there ought to be the two conditions of abiding and superimposition ; and in the absence of discerning their attributes how can illusion be established in them? This is what a dissenter objects to. Therefore, it is said, the reflex ia only an illusion ; for agency and instrumentality are properties of the Intellect, and illumination belongs to Self, who is the Uniform Intelligence. Barring them, what remains of Jiva? Nothing. 53. And the cause of that mistake or illusion is ignorance. ‘What is Intellect? What is this reflex intelligence or Jiva? ‘What is Self? And what is this material world? From want of discriminating them, is engendered error, which error or illusion is fit to be destroyed, for it is nothing less than the world we live in. 54. But it may be asked how is illusion to be destroyed? By proper discrimination when a person has come to know the nature of the several entities, intellect, reflex and Uniform Tntelligences, etc., he is a real knower of Self and freed. So saya the Vedania, PANGHADAS!. * ay §5. Thus then, we find discrimination and its want ere the cause of emancipation and consecutive re-births, and the Naiyayika’s jeering taunts to his adversary about bondege and emancipation being uncertain, according to @ non-dualist’s standpoint, is easily refuted by the arguments employed in Khandan, by its author Sararsa. 56. Having ascertained the nature of Uniform Intelligence from Sruf texts and arguments based on analogy and reason, the testimony of the Puranas is now being declared. “That Uniform Intelligence is witness of the modification of intellect, and of its prior condition, when it has not arisen; of desire of enquiring and its prior condition of ignorance, when & person says “I am Ignorant ;” and for its being so, it is said to be full of felicity, ff 57. For its being the resting place [substrate] of the unreal objective world, it is truth ; for its being the discoverer of all ingentient objects, it is Intelligence, as the site of affection always, blissfulness; and as the illuminator of all objects having connection with them, it is perfect.* * Various are the objections raised against what has been said of the felicity, intelligence, etc., of the Uniform Intelligence or self. ‘Thus felicity is disputed:—a difference in the modification of intellect creates a difference in it, because it is the witness of modi- fication, and where no such difference affects it, it is no more a wite ness of those modifications, Then again, it is contended how can the site of an unreal substance be real? As they are naturally opposed to each other. In the snake-illusion, the site of that snake is a real rope : there can be no snake-illusion without seeing a rope, a bit of straw, etc., in the dark, on which is super-imposed the form of snake through ignorance: we have therefore a trite instance which sets at rest the second contention. Similarly as it is said to be a discoverer of insentient objects only, it can lay no claim to intelligence, and if it is no intelligence, it can be no dise coverer, but is virtually insentient like a jar. But without intelli~ gence, there can follow no discovery ; in short like rabbit's horas a16 PANCHADASI. 58. In this manner, Uniform Intelligence is described in the Siva Purana, to be neither a Jiva nor Iewara, but aelf-illu- minated Intelligence, full of blissfniness. 59. How? Because both Jiva and Iswara are declared in the Srufi to be “formed of Maye and reflex intelligence.” It may be apprehended, if they are thus material, there will be no distinction between them, and the insentient physical body, etc. To clear this, it is said, just as there is distinction between a glass and earthen jar, though equally material, for the one is transparent, which the other is not, so are Jiva and Iswara distinct from the physical body and the rest. Go, Just as body and mind (modified products of food) are different from one another, inasmuch as the former is in~ sentient which the latter is not; so Iswara and Jiva though material, are far more sentient than other objects of the universe. 61. Though Jiva and Iswara are thus material, yet for manifesting intelligence, it is possible to regard them as intelligence itself, and this is plausible enough, since there is nothing impossible for Maya to fabricate. 6z. Since even in our slumber, consciousness present in dreams creates Jiva and Iswara: what objection can there be for the Primordial Cosmic Matter to contrive intelligence in Jiva and Iswara? 63. Though equally material with Jiva, yet Iswara is not parviscient like him, for the same Maya shows him to be om which exist not, the phenomenal would have been similarly condi- tioned, and remained undiscovered. Without a connection of in~ telligence, insentient objects can never be known ; to say, they ara discovered of themselves, and intelligence plays no part is clearly absurd. What is subject of another's affection cannot be bliss- fulness itself. And for its being universally related, it can be see more an universal illuminator, neither the one nor the al . PANCHADAST. ary wisetent. Since it fe capable of fabricating Iswara, what pos nible objection can there be for fabricating his omniscience ? 64. It is improper to regard the Uniform Intelligence in the same light with Jiva and Isware, and to say, it is unreal, and an illusion : for testimony to that effect is wanting. 65. On the other hand, its Reality is explained in all Ve- dantic treatises, and it has no similarity either with the elements or any other substance, for which it can be said to be material. 66. Hitherto for ascertaining the nature of Iswara and Uniform Intelligence—their unreality and reality—testimony of the Sraé? bas been made use of only, and if in the absence ‘of the usual arguments to help that, any one be inclined to raise objections, it is therefore declared: our purpose is only to disclose the real meaning of Sruff texts and not to Invite discussion so that a Naiyayika, fond of dispute, should have any cause of misapprehension. 67. Following the method adopted here, one should abstain from ill-matched arguments and disputes and depend entirely on what the Sru# says. And there we find it stated “Maya creates Jiva and Iswara,” 68. Beginning with creation till his entry in all objects is the work of Iswara, and that of Jiva ranges between the condi- tions of waking and emancipation. 6g. From the Srafi we gather:—“The Uniform [ntelli gence is without decline and growth, always uniform.” And it is proper to discriminate it, in that manner, 7°. Who is without birth and death, and not subjected to re-birth, can bave no concem for practising the means of emancipation from metempeychosis; who is neither desirous of such release, nor free is the Real, Indestructible, Uniform Intelligence. 71. As it is unspeakable and unthinkable, therefore the Sruti, for explaining and ascertaining its nature, bas described 218 PANCHADAS!?. It by reference to Jiva and Iswara and the objective world, whose eubstrate it is. 72. There can be no objection in what manner soever, @ person begets an inclination to know self, and for 9 theoso= phist it is always proper so to do. 73. Because from failing to comprehend the drift of Sruét utterencea, dull and ignorant persons are entranced, and made to wander in illusion; while a person of discrimination with hia knowledge of self is immersed in his supreme felicity : 74. And he knows it for certain, that the cloud of illusion is constantly raining in the form of this material expanse, and the Uniform Intelligence is like ether, quite unconnected with it, and can suffer no injury from that mistake, or derive any Profit, [for he is unassociated and blissful]. 75.