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Hence for this difference of products from worship and Seif-knowledge, they are apposed to each ocher-—that is to say, knowledge produces visible and warship invisible resylts : they are naturally opposed, hence 224 PANCRADASt. a7. In the Kalpa Suira, orks and worship have been tmeationed in a connected form, but when ® person hes no faith, it is impossible for him to practise without proper discri~ mination, as to what is proper to be done, a knower of Brahma has no need of worship. He has no faith in the common belief which sets up bondage in self; that has been destroyed by knowledge. Works and worship are not needed for it, just as in the destruction of snake-illusion, knows Jedge of the rope is enough and nothing more is needed. It would thus be evident, there is a difference in results between those of knowledge and works, etc., hence they are respectively called visible and invisible. The ‘visible result’ is exemplified in the illustrations of cloth produced by the weaving loom and brush, or thirst and hunger appeased by drink and food. In- asmuch as all illusions or mistakes are removed by knowledge of the abiding seat on which they are superimposed, therefore that destruction of mistake or error is a visible result of knowledge; similarly knowledge of self removes the mistaken notion of his bondage, and emancipation proceeds as @ matter of course. But it may be contended why is self not subject to re-birth? Because, he is eternal, and naturally unrelated, é.e., free. What is eternal can never be subject to birth and death; and what is free can never be an agent or instrument. If bondage were true, works and devotion would be required to cause its destruction, but as itis not, therefore that ignorance which creates it on self, is removed with his thorough knowledge; in the same way, as the snake created by ignorance in a bit of string, is destroyed when a light is brought to bear on it, thus helping its knowledge. Just as in the snake-illusion, no work can remove it, but knowledge of the rope (in all its parts] is enough to dispel it, 50 a thorough know. ledge of the oneness of self with Brahma, destroys the illusion of bondage and the other mistakes as to his identity with the body and the rest, Emancipation has been spoken of as a ‘visible result,’ for the Vedas mention it in that way. If it were otherwise, it will be in oppesition to them, for emancipation is either eternal Félease, or'a temporary abode in heaven. Now of them, the FANCHADASE. 225 28. Worship has been described in several works written by Aithés in a practical form, but those who under- stand them not, nor are capable of discussing the compara- five merits of a particular form, when they bear them read, yepalr to & professor for the necessary instruction and pay all teverence to him, latter is non-eternal, and therefore cannot be same with eternal release ; actions and worship procure heaven ; knowledge, eman+ cipation; actions are non-eternal, their results, equally 30; know- ledge is eternal, and ils product is eternal release. Enough has already been said-to shew knowledge alone, and not works and devotion, or the three together, to be the source of emancipation, and to say that like watering the roots of a plant yielding fruit, is the fruit emancipation produced by works and devotion is im- proper. Because, watering atree does not invariably make it bear fruits. 1t may be requisite for its growth and vitality, so far well; but in the matter of seed-bearing, other causes are at work : for instance, the usual Jaws of male and female flowers, and care riage of the fertilizing pollen through the pistil into the ovary; some trees have only male flowers, the pollen is conveyed either by the wind or the wings of the bee and butterfly unknowingly acting as a medium; for as they come and sit in the flower cup to suck the honey, a little of the powder which has adhered to the wings or feet adhere into the pistil, thence to come in contact with the ovisac, and impregnation is complete: when so much is involved in the process, how can watering a plant would make it yield fruit ? Olin the other hand, this may be said of it, when a tree is deprived of its supply of water, it withers and dries. Plants suck the mois- ture by their roots and the food is conveyed in a soluble form, to be mixed up with the sap, afterwards elaborated into chlorophyle, carbon, and:so forth ; hence it is said, just as stopping the water leads to:premature decay and death; and: it dries ;- so if works and worship are done away with, knowledge already produced is des- troyed, and the result emancipation follows not, But it is a mis- take. Because, the example does not apply ; for, so far as the withering of a tree goes, it is to a certain extent true, especially 326 PANCHADASt. 29. Then again, with a view of determining the signif cation of Vedic words, men analyse and solve them, but in the precepts of a trustworthy performer of practice, there is chance of practices being enforced. jo. As without proper discussion, but simply from ins- truction, a person may be trained in devotional exercise, so from simple instruction no one can have visible knowledge of Brahma, 31. As want of faith isthe one impediment for invisible in countries where the heat is intense and the usual rainfall very scanty, but to say, abandonding works and worship will bring the mind back into its original condition of unsteadiness and make it faulty, is far from correct ; so that, like the withered tree of the dry land, knowledge will be destroyed, is an assertion not authen~ ticated by proofs either personal or authoritative. In the first place, let it be ascertained what shape does the knowledge assume, to see if it be ever removed or replaced by anything else? Every~ where, in the Vedasta, the doctrine of non-duality has been estab= Nished, and itis maintained: when a person has realized that onertess of self and Brahma, he exclaims, “I! am Brahma.” To! gay, that by ceasing to have recourse to actions and devotion a theosophist loses this knowledge, is clearly contraindicated : for, on’ appealing to experience, we find the reverse is true. A theoso- phist is never engaged in works and worship, but his perception of Brahma is clear enough. His natural love for all creatures is the’ best proof, For Self is the source of affection, and he pervades everywhere, hence, ‘*Ail this is full of Self,’ consequently he loves them equally with Self. Then again, such knowledge is eternal, and, therefore, not liable to destruction; it stands in no need of Protecting care, like that of water as in the case of tree ; their dis- continuance affects it not, one way or the other; for when the mind has once assumed the modification of the Impartite Brahma, all ignorance ceases, and after its destruction, that knowledge of Sheness with Brahma requires no protection from anything injurious. Ignorance is the enemy to knowledge, and wher it is destroyed, what can injure knowledge? Clearly riothitig. PANCHADASI. 37. Fnowledge, so want of proper discussion and exercise of judg- ment is the obstacle to visible knowledge; therefore it is necessary to have recourse to arguments and analysis for ie knowledge of Branwa. 32. If after particular and attentive discussion, no visible knowledge follows, yet such is to be repeated over and over for that knowledge to set in. 33. And if discussion, and analysis continued till death, brings no cognition of self visibly, even that would not be in vain, for in the next re-ingarnation it will be accomplished. 34 Because Vyas, the author of Vedanta Sutras, has ascertained it to be a fact, and persons of dull intellect hear ing it, fail to comprebend ils impert, though itis certain for knowledge tu yield fraus even in anuther ¢¢-iucarnation, 35. As for instance, m the case of Baapezva: while in hie mother’s womb he had kuown Branaa, asa result of kuow- ledge of a priur existence, 36. As in the case of study, where the meaning is not comprenended, for a part not committed to memory after repeated trials and if the subject be uot taken up the next day or shurtly after, yet from repeatedly remembering, it is confirmed. 37. As repeated tilling a piece of land makes it fertile and it yields abundant crops, so by gradual practice, even Selfe knowledge will unmistakably bear fruits, 38. Owing to the presence ui three obstacles, some are unable to know the Supreme Seif, from repeated analysis and discussion: this has been tuliy mentioned by Zartikara. 39- How can those ubstacies oe removed? By searching after the cause of their dest:uction, the social bonds are torn, and they are destroyed uf themselves. The obstacles are past, future, and present. 40. Even study of the Vedanfa proves ineffectual owing to the above obstacles, This has been illustrated in the Seas’ by the example of Himanvanipat, 30 PANCHADASI. 1. OF them, the past obstacle in as follows:—Owing an attachment for a milch-buffalow, from the force of habit acquired previous to their retirement from society, some recluse fail to have a frm knowledge of self; this is known too well: 42. But when after receiving instruction from a Gurs, by kind and sympathising words, the obstacles are destroyed then their Self-knowledge becomes firm,- is confirmed, 43. Present obstacle is of this nature :—-Firm attachment to property, riches and the rest, is called present obstacle. It spoils knowledge, creates illusion, raises ill assorted objec- tions, and begets an inclination to dispute and wrangle. 44. But passivity, self-control, etc., and hearing, consi- deration, etc., requisite for the time being, destroy it with the rest, and pave the way for the fruits of knowledge to ac- crue easily. 45.